Sphere-Being Alliance Cosmic Disclosure:
Zero Point Energy and Advanced Propulsion Technology
Season 7, Episode 22, 2017-05-31

David Wilcock: All right. Welcome back to "Cosmic Disclosure". I'm your host, David Wilcock. So, Corey, welcome back.

Corey Goode: Thank you.

David: So I've got to say that when I saw this interview footage, the first one we're going to watch here, he actually mentions the name of a guy who I knew very well.

And Mark Comings is one of the only people I've ever met who literally could run rings around me when it came to advanced physics.

And so when you and I are talking, you know a lot more about Secret Space Program stuff than anybody else I've met, except for a few insiders.

Mark Comings is one of those guys, but in the physics arena. So this really shocked me to hear him mention that name because I know so much about this guy we could talk about him for two hours.

---

So without further ado, let's hear the first thing that Mark McCandlish has to say, and maybe you'll understand why I was so surprised once you see it yourself. Let's take a look.

CHASING FREE ENERGY

Mark McCandlish: I met a scientist who has since sort of taken himself out of circulation. He's vanished. His name was Mark Comings. He was a physics professor working as a teaching assistant at UC Berkeley, in their physics department.

And he had been... He'd become aware of the fact that in the basement of the physics building on campus was a lot of this old surplus equipment -- frequency generators and oscilloscopes and power generators -- all these different kinds of things.

So he asked the head of the department if he could go down and just tinker and do some experiments. He had some ideas he wanted to play around with. And they gave him the okay.

So he had this idea that, as you may know, there are certain kinds of crystals, like quartz for example, that... It's the whole basis for the original phonograph record, the stylus.

When you would put a small crystal -- I think it was like a diamond crystal -- under pressure, it would create a mild electrical current. And if you amplify that current, you could then hear what the impulses were coming through that stone, that gem. And you could actually hear the vibrations that were recorded in a disk of plastic. That's how the phonograph works.

And so his idea was that, okay, crystals, when they're put under pressure -- physical pressure -- will create an electrical charge. But he wondered if you augmented the process by putting electrical coils that wrapped around the crystal, and you essentially applied an electrical pressure to the crystal, that the crystal would do not only the same piezoelectric process of creating an output of electricity, but that it might actually be more than what you would get with just putting physical pressure on it.

That by taking advantage of the lattice -- the crystalline structure of this object, this stone -- that you could then get it to resonate in a way that would kick out even more energy than you were putting into it.

And so he had a barium titanate crystal. It was about eight inches long, double terminated -- in other words, a point on each side -- had a cross-section that was kind of like a stop sign, sort of an octagon shape, had it fabricated by a facility outside the San Francisco Bay area where he lived.

And he had two different coils. One had a lot of fine windings, and another coil wrapped around the outside of that, all completely insulated, that had a lower number of windings.

And he experimented with putting a variety of different electrical charges, different voltages, frequencies, in different combinations, until eventually one night, about 1 o'clock in the morning, working late on this apparatus, the crystal began to glow a bluish-green, and it began to ring.

You know how when you're at a wedding, and you take your glass -- your wet finger on a champagne glass, and it makes that high pitched ringing sound? He said it was like that.

And he looked at the scale -- the dials on his equipment that showed input voltage and output voltage.

And this thing was putting out 125% [more] -- in other words, everything it was getting plus an additional 25% over and above what he was putting into the crystal.

Of course, he was very excited, you know, took his notes, shut everything down, went home, went to bed. And by 8 o'clock the next morning, his house was surrounded by black SUVs and guys with ear buds and dark glasses.

They kick in the front door. They tossed the whole house. They arrested him. They confiscated all his notes. They confiscated his equipment.

And they basically said that they'd found a closed circuit TV system that he'd set up to view some of the women in the Phys Ed building, the locker room, the women's locker room in the next building. And, you know, he was in trouble.

And they wouldn't tell him what he was being charged with. They kept saying, "You know what you're charged with. You know what's going on here."

And the reality of the whole thing was that he had created an apparatus that had accomplished what is supposedly impossible.

And I asked him, I said, "When you did this, when this thing finally worked when you found all of the right ingredients to make it work, do you believe that this thing put out some kind of a footprint in the environment that someone in the know was listening for and were ready to clamp down on?"

He said, "Absolutely, without a question." He said, "Somebody triangulated my position, found out where I was, found the equipment, got ahold of the administration of the university, and they were at my house by 8 o'clock the next morning."

That's how fast it was. And so he's gone into hiding. And I've heard that he's working somewhere in the Far East.

He's well-funded and continues his research, but all underground.

---

David: Well, Corey, this is a very emotional thing for me actually, because first of all, I knew Mark Comings before he went into hiding. We actually spoke on the same stage at a conference I was doing in Portland in 2003, called "Time and Global Shift".

And he wouldn't tell me what he had invented that caused these guys to come to his house. So seeing McCandlish go into detail about what the invention was, was a first. I had not heard... I just heard about the bad parts.

So let's talk about that first. Is there, in fact, some sort of energetic signature like Mark and I also talked about personally, that we theorized had been released when you build one of these types of devices that they could detect?

Corey: Yes. And that is how they track, also, a lot of the nonterrestrial and human craft within our solar system.

It is used as a way of doing air traffic control to be able to locate the vessels producing this signature. There is indeed a signature that is put off in a limited spectrum that they are always listening for on the Earth and also in space.

David: Is there any place safe in the world for somebody to develop this technology? Or could the Cabal hit you basically at any geographical location on Earth?

Corey: When it comes to developing it, yeah, there are plenty of deep, dark holes you can hide in to develop it. And you have to acquire everything that you're going to use -- all of the different types of technology -- you have to acquire it very quietly.

If one person starts acquiring certain technology, red flags go off.

So you can find a place secure to develop it, but the minute you're successful, they're going to know because of this energy signature that they can pick up.

David: Right.

Corey: That's why they watch these people very closely, very important that they develop a personality profile on them so they can decide which way to approach them.

Some people, you know, the almighty dollar. If they go and offer them $1 billion, they'll sign over the patent very quickly.

Others, who are more principled, they have to threaten their families. They have to lean on them. And sometimes, ultimately, these people will die of strange cancers, heart attacks, strokes, or ["]suicide ["].

David: It sounds like you're describing a different type of what John Perkins wrote about in his classic book, "Confessions of an Economic Hitman". And he called it "The gun or the money campaign"...

Corey: Um-hmm.

David: ... where he'd walk in with a gun in one hand and a bale of cash in the other, and say, "I'm giving you one of the two of these before I leave here. Which one do you want?"

Corey: Yes.

David: Same basic idea, huh?

Corey: Same basic idea. And, I mean, if it's going to work in that situation, humans are so much the same, they're going to be able to use it for the free energy sector as well.

David: Another story that Mark Comings told me was that in another group that was aware of this kind of thing happening, they tried to build a free energy device where each component was built separately and the plans were kept separate.

And then only right when they were going to test it would they have each of the guys bring a different piece of the machine together, build it on the spot, test it, then break it down and take it away.

But even in that situation, he said they still got popped.

Corey: Well, it's easy because there are satellites that are covering almost every square inch of... well, every square inch that is important on the Earth.

So if they came together real quick, put this device together, turned it on, and then The-Powers-That-Be got this signal ping on their device -- they call it a ping -- and then these people take apart the device and then scoot, well, they're going to be able to go and rewind -- just like a videotape where this satellite was tasked, at what time -- and go to the right satellite, find the footage, and then track the people back to where they came from.

David: It's very interesting that Mark Comings is describing the BaTiO3 crystal glowing. So I'm curious if you ever witnessed glowing crystal technology in any of the stuff that you saw.

Corey: I saw the scientists working with different types of crystals and stones and stuff, and I saw very small crystals that were square, obviously man made, glow when a field was applied to them.

And there were... Nothing physically was touching them. So, yeah, I've seen that.

David: If they give you, let's say, billions of dollars, and you take it. Do they then kill you later, or do you actually get to live out your life?

Corey: Very quietly live your life, probably on a remote island.

David: All right. Well, with that in mind, let's now see this next piece of interview footage with Mark McCandlish discussing the interesting and scary politics of free energy. Take a look.

---

RELEASING FREE ENERGY

Mark McCandlish: Actually, bringing the technology out and making it available is something that's going to require all of the precautions that we started to implement when we went from the horse and buggy era to automobiles -- you know, car crashes, or people going too fast, or spilling gasoline, and fires.

But, you know, the technology, if it's properly implemented, can give the petroleum industry the ability to take all of that chemistry and use it for other things that are much more valuable in terms of their return on investment.

There'll have to be a time when the scientific community as a whole is going to get together, and they're going to have to acknowledge that the technology is real.

There's been enough experiments, enough patents done now, that anyone who's really in the know, who understands what the implications are of the technology, is going to understand that if a scientific consortium, a group of scientists, came together and they outlined a plan to implement the development of the technology in a way that it could be used safely -- safely for the production of energy, with the sole purpose being to save the environment from all of the impacts of the pollution that's created by fossil fuels, especially the nuclear power industry after the wake of Three Mile Island, Chernobyl, and now Fukushima.

I mean, there are people now that are saying that in 20 years, the Pacific Ocean could be dead because of all the cesium 137 that's being put into the ocean.

And if we can use the technology to produce power and not have to worry about nuclear power and the fallout, and the terrible footprint of nuclear waste, then I think we'll be so much further ahead. I think the environment will really benefit.

---

David: So regarding this question of clean energy, I think you and I both agree that it is being suppressed for a variety of reasons.

What would you say are the main reasons why this technology isn't being allowed to go out there despite its awesome usefulness for the problems that we have?

Corey: Most of these patents have been classified for one reason. The reason is that if the free energy was released to the public, it's going to collapse the economy because the energy sector is a very, very large part of the economy.

What truly is the reason is that those who control the energy sector don't want to lose their power and income. So we are being denied these technologies just because somebody wants to get paid.

Another aspect of this is you'll have someone try to reproduce one of these free energy devices. And if it is known, remotely they can create an imbalance in the field of where the people are doing the testing, and things that should normally be repeatable -- experiments that are repeatable -- won't work.

So they're able to affect it remotely as well -- affect people's research.

David: All right. Now, we're going to have some footage from Mark McCandlish in which he's describing not a reverse engineered situation, but an actual extraterrestrial craft and the attendant circumstances. Let's take a look.

---

UNDERSTANDING ZERO POINT ENERGY

Mark McCandlish: Since I found out about the Alien Reproduction Vehicle, one of the things that I began investigating was the whole business of alien abduction, and alien contact, and this kind of thing, because my thinking was that if these people really were having encounters with beings from another star system, there might be a chance -- however slim -- that they were taken aboard these vehicles, and they might have gotten a tour of the ship.

They might have had an opportunity to see some of the components of the ship.

And I really got pretty lucky, because one of the three young ladies who I investigated very thoroughly, did, in fact, make that claim, that after she had gone through some very horrifying tests to determine whether she was a threat to the beings on this vehicle, they did, in fact, give her a tour of the ship.

And one of the areas that she went into was an area where the central part of the propulsion system was located. And many of the components described were remarkably similar to the ones in the Alien Reproduction Vehicle.

There was a central column. There was evidence of counter rotation, just like in the Bell. There was a small disk, very similar to the item that's in the Alien Reproduction Vehicle. But in the Alien Reproduction Vehicle, this thing is... it looks like the floor of the vehicle. It's about a nine foot diameter disk that's under the ejection seats.

1 3D Rendering Of ARV Interior

But on the alien version, this thing's only about two to three inches larger in diameter than the central column. And the column was made out of a glass-like substance, just like the materials used in the ARV.

2 ARV 9ft Disk

It was sitting in a pit in the middle of a circular room, and the perimeter of the room was kind of a walkway with a railing at its edge.

But she said that when she looked down into the pit and across the far side, she could see that beneath the floor was this glass-like substance with these coils embedded, just like the ring of coils around the crew apartment in the ARV.

3 ARV Coils

But the thing that was most fascinating about her description was that in the central column, with the little disk at the bottom spinning in one direction, the column itself spinning in the opposite direction, that there was a silvery metallic-like fluid that was inside this column that she could see under the glass.

And it had these little flecks, shiny flecks and dark flecks of material that were sort of swirling around, but she said you could see the turbulence pattern in the liquid.

And the turbulence pattern looked like a series of five little tornadoes that were spiraling up around the inside of this column.

What she was witnessing is very much like what you see when you get an F5 tornado. You have the big one in the middle that's going 150 miles an hour. It's tearing up everything in sight.

And then a lot of times what you'll get is a series of smaller tornadoes that are rotating in the opposite direction, almost just like a planetary gear drive. And they're orbiting the main one in the middle.

And the turbulence pattern that she was seeing in this column looked just like what you would see in those little sister tornadoes that would orbit an F5.

And so that told me that inside this column was a shearing effect, where two things are moving past one another like that, which means that there's another cylinder on the inside moving in one direction. And then there's a cylinder on the outside moving in the opposite direction.

And that shearing effect is what was creating these like miniature tornado-type structures on the inside.

So then, the fluid itself can be seen moving upward. So that begs the question, okay, where is it going?

Well, if it's a closed loop system -- and this sort of fills out some of the details of Die Glocke, the Bell -- is that if the fluid is moving upward, then it has to be coming back down somewhere.

4 Screen Shot Die Glocke 1

4 Screen Shot Die Glocke 2

4 Screen Shot Die Glocke 3

And the answer is it's coming down through the middle. So it's a closed loop. It goes up through the edges between the two cylinders and then down through the middle.

And if you're having this tremendously powerful electrical discharge that fires through that liquid, and it's done in just the right way -- if you shape different parts of the system in such a way that it's like a venturi, like a funnel at the top -- when you fire electricity down through the center of that funnel -- because you have a ring shaped electrode and then a cone shaped electrode in the middle -- you get what amounts to an artificial ball lightening.

Ball lightning has been modeled as a torus, as a donut shape, in the laboratory. They've done this.

And what happens when you create this kind of an event with high voltages, is in this donut shaped event, you have the ions that are not only moving around the perimeter of this donut shape, but they're also moving in and out, precessing around the perimeter of this donut shape.

5 Screen Shot Torus

And they create a powerful electromagnetic field.

So what you have in this device is an [electoral electrical] discharge that creates what amounts to a smoke ring of ions that shoot down through the column. The outer edges are basically stroking through the whiskers of this electrode and giving off all the power that's essentially being drawn out of the vacuum of space-time.

And that's how they're drawing the zero point energy out of the vacuum -- is with this system.

---

David: Well, that's remarkably technical. And all kinds of lights are flashing in my head as we listen to him say these things, because you are one of the people who've mentioned a mercury-based propulsion system.

But given how many specifics he said, and that you've never actually spoken to him before, how much truth is there in what he's saying based on what you know here?

Corey: He's explaining it way better than I ever could. And they... I guess in the beginning, we tried using mercury, but they have engineered other gallium metals that are basically liquid metals that conduct electricity much better, and when being exposed to high electrical fields, don't turn to gold, which is what was occurring when we were trying to use mercury. And I've talked about that in depth in the past.

David: So the essential idea that there is a crystalline-looking tube or waveguide in the middle, and that the mercury or whatever liquid metal is spinning is inside that central tube, and that there's this counter-rotating smaller vortexes outside the larger one, all of that seems true?

Corey: Yes, it's... And the donut shapes that go down or up depending on the polarity of... that its'... which way the plates are spinning. The liquid travels up and then down through the tube and back down through the system.

David: When you say donut shape, are you saying it's a donut vortex in the liquid that you see?

Corey: Yes, it's like a... You can see them going up, you know, one after another. And they're spaced out perfectly from each other.

David: When he says ball lightning is formed in the center, does that mean there's some sort of visible, glowing sphere in the center of the tube, or...

Corey: He was saying something akin to ball lightning. He was describing these donut-shaped vortices that were coming up.

David: Oh. So do they have a luminosity to them, a light?

Corey: No, it looked like liquid... just looked like liquid metal being pushed around with eddies of the same liquid metal within it. You could tell different vortexes.

David: Now, this event that this woman had was being described as an extraterrestrial abduction. Do you think, in light of what we now know, that this might have been from the space program using programmable lifeforms and that sort of thing, given how similar it is to sort of like a more advanced version of the German technology you've described?

Corey: This sounds nonterrestrial to me. A lot of... He was describing we had like 9-foot plates, that they had 11-inch plates that would suffice or do the same function, perform the same function.

David: Right.

Corey: And it has to do with how much more advanced they are than us in the material sciences. So they can create a superconductive plate that puts out or handles the same amount of electricity as we do, but they can do it with a much smaller surface area.

David: Why do you think he said there were some black flecks in this material? Wouldn't the material conduct the best if it was a uniform substance or could there be that maybe it levels out the charge with certain particles in certain places by having them distributed like that? What do you think?

Corey: Yeah, that would be a good explanation, that it helps distribute the charge.

David: How common is it for extraterrestrial groups to use this sort of waveguide and liquid metal type of propulsion system where the waveguide is like a tube that you can actually see in the middle of the craft?

Corey: I believe that is fairly common. And it's one of the methods that some of the less advanced groups use. There are much more advanced temporal drives and other types of propulsion systems that are much more advanced than this.

But when you have nonterrestrials... When you think of nonterrestrials in the universe, they're at different levels of technological development themselves.

And it is also not unusual to hear about an abductee getting a tour. I've read information about them getting tours, being shown equipment, being shown star maps, being given other information. So that's not unusual either.

David: All right. Next up we have Mark McCandlish talking about a very unusual crash story. Let's check it out.

---

ADVANCED CRAFT RETRIEVAL

Mark McCandlish: I was at a little web cafe or Internet cafe using a computer because my computer had been hacked, so I was borrowing their computer.

And I'm busy checking my email, and off to the side I can hear this conversation going on between two people who are talking about magnetic ferrofluids -- oil-based fluids. They have lots of metallic particles that react to magnetism because they have iron.

And they were speculating about whether it had anything to do with a propulsion system.

And so my ear, my attention kind of picked up a little bit. And the guy was talking about a crash in a vehicle, and I was all, "What are you guys talking about?"

"Oh, we can't talk about it."

I said, "Well, okay, let me tell you what I know, and then if you think that it's interesting enough for you, you can tell me what you know."

Well, one of these two guys had been in the Army. He was... Apparently, he had been part of a crew, a group, a unit, that had just been formed. It wasn't even on the books, yet.

And it turns out later that's how I found out this is how they conduct a lot of these classified operations is that they create a unit, but before it's ever on the books, before it ever becomes part of the historical record, there are already people operating in that unit. They go out and perform a mission, maybe a couple of missions, and then afterwards, then everything's on the books in terms of the existence of the unit. But prior to that time, there's no access by the Freedom of Information Act at all, because it officially never existed. And that's what this unit was.

And right at the end of the Cold War, as the Soviet Union was collapsing, and there was a lot of talk of the reunification of East and West Germany, there were double agents -- people working for the United States intelligence community that were inside the East German government.

And the assignment that this young man was a part of was to go in, do an insertion into East Germany -- you know, all nap-of-the-earth, below the radar, literally -- and to collect some of the people that were operating on the inside as double agents because they were really worried that these people might be killed once the government started to collapse.

And they were in the midst of that mission -- going to a pickup point to collect one of these individuals -- when they were redirected to this crash site.

The vehicle itself... And I don't know what the vehicle's called, but I can describe it for you.

Imagine a big, black arrowhead with the blunt end here [leaving one hand by his face] and the long pointy end over here [his other hand is stretched out about two feet].

6 East German Flying Triangle

Except that when this thing flew through the air, it flew with the blunt end forward.

It had a cockpit that looked an awful lot like the cockpit on the F-117A stealth fighter with the little sawtooth edges around the windows. And the edge of the canopy had the same kind of sawtooth cutting in the architecture of the vehicle.

7 F 117A

If viewed from head on, it would look like a triangle. From the side, it would look like a pyramid that had been stretched out on one of its three corners.

And then under each of the front corners was about a 2.5 foot, or maybe about 24-30 inch diameter white sphere embedded up in the body of the vehicle at each corner in the front.

8 3D Illustration 1

And then about 2/3rds of the way back, on the long point end, there was a third sphere.

8a 3D Illustration 2

9 3D Illustration 3

The spheres were held in place by a three pronged clasp, almost like the setting of a pearl in a ring, that was silver, that looked as though it could be articulated and pointed in different directions for perhaps steering control of the vehicle.

By the time he arrived, as part of this salvage operation, there were a couple of technicians with white lab coats, the whole nine yards, taking important components out of the cockpit. They were taking components out, and those were being carried away to somewhere else.

The vehicle had crashed because the pilot was flying some kind of a surveillance mission, was flying nap-of-the-earth using this system, came up through a valley about 10 kilometers southwest of the city of Halle in East Germany.

And he came up over a ridge, and he clipped the top of a large pine tree with the left front corner of the vehicle and basically sheared off the corner, crushed the sphere that was at that corner.

And the vehicle immediately began to dive to the left and downward because of the loss of that support, whatever the propulsive mechanism was.

And so in an attempt to not crash, he tried to bank it as far to the right as he could, and he pulled the nose up, and it impacted the hill side anyway. It hit tail first.

And when it did... When it hit tail first, it cracked open the structure of the fuselage where that third sphere was in the long pointy end.

10 Drawing Of Crash

And that sphere basically began floating off and was floating around the hill side when they arrived.

11 3D Illustration Of Crash Site With Sphere

And the three-pronged retainer had come off, but the sphere itself was pretty much intact. He described it as looking like a white, ceramic pumpkin with the vertical striations like you'd see in a pumpkin.

But then each of the individual striations had a scalloping, almost like the terracotta tiles on a missionary-style piece of architecture.

12 Drawing Of Sphere

So it had this kind of... And it looked like the shape was designed to create turbulence patterns on the inside of the vessel.

At the very top was an electrical carry through, metal in color, like a brushed aluminum color, with a number of wires coming out of it.

13 2nd Screen Shot Of Sphere At Crash Site

Now, he described this thing as sort of bobbing around, just a few inches above the surface of the ground, and every once in a while, it would begin to spin rapidly and sort of bobbing around.

And it would get a little bit higher off the ground, and then there'd be an electrical discharge between a couple of the wires coming out of this thing, and then it would sort of calm down and settle down again.

And so they were tasked with capturing this sphere. And the object would periodically make this little bit energetic dance, and so they had to kind of time it so they captured it at a moment where it wasn't too energized.

And they had one of these large, utility-yellow, aluminum carrying cases the military is notorious for using, with a piano hinge along one side and the turnbuckles on the other. You know, you bring it together and lock it up real tight.

And so when they walked up with this thing like this [Mark has the backs of his hands together and his hands spread out] to try and close around it, and the aluminum was apparently reflecting a magnetic field that was created by this object.

And so when they would try to approach it, it would just sort of wander away. It would be repelled by the aluminum.

So then what they came up with is they took the lid off of this thing by undoing the... sliding the piano hinge and disengaging the pins. They slid the lid underneath this thing. And then they brought the bottom half of the case down over the top of it, engaged the hinge, closed the turnbuckles, and then they let go of the case.

And the case went "poof" [turning his hand up straight indicating fast movement] and stood up on end like a gravestone. It was really spooky from what they said.

But they brought in -- and this is really pretty fantastic -- they brought in a CH53 Super Stallion with a very long -- at least a 100' long -- synthetic lanyard that they hooked this container on.

14 CH53 Super Stallion

Apparently, it was so powerful in terms of the magnetic fields it was producing, they were worried that it was going to screw up the avionics on the helicopter, and they booked out of there.

There were Navy SEALs with pea coats, the nightwatchman cap. They had the M-16s with the under and over grenade launchers.

They had two Cobra helicopters, fully armed with the missiles and the whole nine yards, orbiting the site.

15 Cobra Helicopter

And they collected as much debris as they could. It was carried off to a vehicle that was on a roadway not too far away.

And then they put thermite grenades into what was left of the fuselage and burned it down to nothing.

---

David: I didn't even realize that anybody had ever gotten such a close description of what you call a Dart. How close does that look to what you've been saying you were getting picked up with at your house?

Corey: Well, we've recently had an image of the Dart produced.

16 Dart 1

17 Dart 2

David: This is an astonishing connection. Just... They're so similar in how they look that I'm wondering if there are any differences, or if it's just that maybe your illustrator didn't quite have the ability to capture every nuance.

Corey: He didn't catch every nuance, but it is very close. This sounds like an early precursor to what we're calling the Dart now...

David: Right.

Corey:... because it has a crew -- the crew cabin -- there are for two people. There are seats for two people.

18 Dart 3

And in the back, there are seats for three people.

19 Dart 4

David: Right.

Corey: And no real...

David: In the Dart that you were on?

Corey: In the Dart that I was on.

David: Right.

Corey: And there were also these red or maroon like domes, three of them that hang from the bottom. And I had wondered why when I'd asked, what's -- it was small -- what propels the craft? What makes it work? And they would tell me that they have disco balls in them.

David: Ha, ha.

Corey: And I thought they were just screwing with me, but after seeing this orb that was floating around and how it was described, that could be very well what they were referring to.

David: Wow!

Corey: And that just hit me when I was watching that footage.

David: So even for you, you're getting surprised and learning some new things here.

Corey: Yes. And how he described from the front and the top, it looks like a triangle, and I had described it looks like a pyramid. It's built up like a pyramid from the side. That's exactly how it looks.

20 Dart 5

David: Do you think that the Dart will be one of the more commonly used craft in a post-disclosure world, that we will see a lot of these?

Corey: Different variations of it, yes.

David: One of the things I noticed that happened while we were watching this is that you had visible shock, or at least surprise, when he was describing Germany before the collapse of the Berlin Wall, and the idea that an American helicopter would have been able to go in there to do a crash retrieval operation.

So what was your reaction based on here?

Corey: I think that pretty much proves collaboration at the highest levels between the Soviet Union and the West during that time.

David: Ah!

Corey: Because there is... Anyone that lived during that time period would know that there is no way we'd be able to fly, especially air assets, into East Germany during that time period. They would be taken down quickly.

They had air defenses everywhere. It would have been... I think it would have been impossible to get air assets in there without collaboration between the United States and the Soviet Union up on the top level, where the Secret Space Program is being discussed.

David: One of my original insiders described having to transport 26 boxes of highly sensitive documents for a friend of his who was a high level Mason. And they had to do it very quickly in one night because there was a security breach.

And as a gratuity for risking his life to do this, he was able to open one of the boxes. And what he said, among several fascinating things that I've talked about before, is that he saw a document that was from the United States that apparently was given to every country in the world.

And they were told, "If a UFO crashes in your country, let us handle it because biological material could come out, radioactivity could come out, all these kind of things."

Do you think that that document is, in fact, true? And do you think that this is something that the U.S. generally handles wherever it happens?

Corey: The U.S. handles it, but the Soviets also have a great response group. I believe we called it... At least in the Army, it was called Pounce, Operation Pounce. For any foreign materials that would fall to Earth, they would go and recover them.

So the Americans would go in and recover materials in foreign countries. And usually the foreign countries would let us know, not just because they were scared and took our word for it, but there had been incidents, such as in Mexico. In the Zone of Silence, there was a UFO that crashed and they sent in American Pounce teams in full NBC [Nuclear+Biological+Chemical] gear to recover the craft. And when they did, there were, I believe, Mexican military that had died from exposure to the technology.

David: Now, you mentioned one of the five factions of the space program was the Global Galactic League of Nations. Do you think that the world leaders who are essentially told at gunpoint to give up these very valuable artifacts crashing in their country, that them being taken up to some kind of space base, is like a gratuity to keep them quiet, keep them happy, like they're inside something?

Corey: Yes, that's why that particular program was set up was to give other countries that know about the space program a seat at the table and also a way to keep them quiet about it, keep them from announcing it.

David: All right. Well, that's all the time we have for in this episode. It's absolutely fascinating stuff. Every hair on my arms was standing up when I saw that image of the Dart pop in front of me just now.

And Corey, you just nodded your head.

Corey: Yeah.

David: So it's really astonishing to work on this for so many years and to see completely isolated sources give you almost exactly the same stuff. That's where real disclosure starts to happen.

And it only happens right here on "Cosmic Disclosure", bringing you the tip of the spear for Full Disclosure. Thanks for watching, and we'll see you next time.

Usage Policy: Please post 1/3 of this article and a link back to this page for the remainder of the article. Other portions can be quoted from. It would be appreciated if all those who re-post this information would follow this standard.

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Identified as an intuitive empath (IE), Corey Goode was recruited through one of the MILAB [Milatary Abduction] programs at the young age of six. Goode trained and served in the MILAB program from 1976-1986/87. Towards the end of his time as a MILAB he was assigned to an IE support role for a rotating Earth Delegate Seat, (shared by secret earth government groups), in a "human-type" ET Super Federation Council.

MILAB is a term coined for the military abduction of a person that indoctrinates and trains them for any number of military black ops programs.

Copyright © 2018 James Corey Goode. All Rights Reserved.

> Feed: 5. Fifth Level of Learning - The Wes Penre Papers
> Title: Fifth Level of Learning, Paper 8: The 3-D Slave Race and the Hijacking of Human Consciousness
> Author: Wes Penre Publications
> by Wes Penre, Written on Friday, September 19, 2014
> Posted on Saturday, January 31, 2015
> Edited by Professor Bob Stannard

I. The Ancient Cosmic Wars Recapitulated

Near Bhogavata stands the place where dwell the hosts of the serpent race, a broad-wayed city, walled and barred, which watchful legions keep and guard. The fiercest of the serpent youth, each awful for his venomed tooth, and throned in his imperial hall is Vasuki who rules them all. The Ramayana

Let us begin this paper by addressing something interesting for those who are fascinated by the ancient Cosmic Wars.

Dr. Joseph P. Farrell, whom I have referenced in earlier papers, has discovered that there is a consistency in the comparison between various ancient scriptures regarding two particular cosmic wars that took place 65 million years ago and 3.2 million years ago, respectively.^ [1] [1] In this regard, he mentions texts such as those from Sumer, Babylon, Egypt, India (the Vedas), and the Bible, as well as New World Mythology (e.g. the Mayan and the Aztec). He also compares mythologies of some North American tribes. These two wars echo across all these ancient texts, and both wars took place in this solar system (although they did not originate here).

I have covered this already in The Fourth Level of Learning, but the discovery that the same story is mentioned in all these cultures is of course a very interesting discovery that needs to be brought to our attention. The scholars are, I'm sure, in most cases aware of this, but it's nothing they highlight in public, or they will lose their funding. I, on the other hand, need to highlight it because this is what this Fifth Level of Learning is mainly about--I want to show the reader that the alien invasion story is not isolated to the Sumerian texts, but is told in a similar fashion in ancient scriptures all over the world. I also want to show evidence that the extraterrestrials (ETs) who landed on Earth a very long time ago are the same ETs who are still here today, and they are also the same ones described as "gods" in all these texts. The discovery that Cosmic Wars and destruction of planets are told across the cultures is only the tip of the iceberg. There is so much more to it, as we know, and shall see, to an even greater extent.

Dr. Farrell is also arguing that these destroyed planets were actually blown up from using very sophisticated weaponry--far more sophisticated than any weaponry humans can produce even today. Albeit he is, at times, using Sitchin's research to back up his own discoveries, Farrell differs considerably from Sitchin when explaining how the planet Tiamat was destroyed--Farrell does not accept the theory that a foreign stellar body, such as the planet Nibiru, would be the cause of the destruction, contrary to what Sitchins idea that Nibiru's moons collided with Tiamat at least twice during two different passages of the gods' home planet through our solar system.

Quote #1: The weapon can slay any being within the three worlds ... The Mahabharata; Sanskrit epic of ancient India.

II. Ancient History is Preserved in Stones and Bones

The timeframe we have been working with in these papers for Planet Earth has been quite "set in stone"--not because it actually is set in stone, but because it's easier and less confusing to work with it that way. Now, however, when we have reached the last level of learning, we can perhaps be a little bit more specific and flexible at the same time. The ancient records often indicate approximately the same length of time that the AIF has been here--it varies between 500,000 and 400,000 years. Most sources, who want to be a little more specific, suggest 432,000 years, which intuitively resonates with me. At that time, there are some ancient texts telling us what happened here on Earth--more sparsely so the further back in time we go, but there are still records. It was allegedly 432,000 years ago since Lucifer and his Fallen Angels invaded the solar system and took it over. The question is--what happened before that?^ [2] [2]

If it weren't for different channeled sources and visiting star beings, who have told some of the stories, we would hardly know anything specific from that far back in time. The En?ma Eli?, some ancient Vedic texts, and a few others hint at some of it, and we have learned some from that, but the opinions and the interpretations tend to differ. I have had the good fortune to figure out more on this subject. I have managed to give more meat to the story of the androgynous race that lived here before Lucifer came and about who else was here. It has been hinted at in the War of the Titans, albeit only a few puzzle pieces were put together from that story.

Nevertheless, there are probably some who would call what I have managed to gather heresy because how can you prove something that's so far back in time? Well, on a metaphysical level, many of my readers can "feel" intuitively that what I've told is very close to the truth, but for many, that is not enough--people who are very "scientific," i.e. "left-brained," require physical evidence--evidence that can be proven within the realm of the five senses. For obvious reasons, this is not always possible, but instead of dismissing it all, let us look at some evidence we do have.

Many readers have either heard of, or even read the book, Forbidden Archeology by Michael Cremo and Richard L. Thompson from 1993, but if not, it includes some very exciting discoveries made by "rogue" archeologists, i.e. archeologists who have revealed findings that are millions--sometimes billions--of years old--not fitting into the current mainstream history books. These scientists have been ostracized from their community and severely ridiculed (what else is new?). Cremo and Thompson, nonetheless, had a bestseller in the "underground community" with this now classic book with more than 900 pages of well-documented evidence that humans did not evolve from the ape man. Moreover, they show artifacts that have been dated to extremely far back in time. This book has now sold over 200,000 copies and been translated into 13 languages. [image 3]Fig. 1. Precambrian artifact, said to be around 2.8 billion years old.

I would like to point out a few things from this book, which also Dr. Farrell made some references to in his book, Cosmic War, upon which also a History Channel documentary was built.^ [3] [4] With Cremo's and Thompson's book and with astronomer Tom van Flandern's theories about the exploding planet^ [4] [5] also in mind, Dr. Farrell logically asks the question if humanoids, in fact, are millions or billions of years old.^ [5] [6] It is either that or one or more extraterrestrial races were here that long ago--but why not both? In the History Channel documentary, Farrell focuses on particularly one artifact that has been found, which is, according to him, dated to be 2.8 billion years old! Michael Cremo and Richard Thompson, on the other hand, say it's dated to about 200,000-400,000 years ago. That is quite a leap, but I want to present both allegations. The bottom-line is that either way, it proves that there was an evolved civilization living on Earth before the time that science acknowledges that civilizations existed on our planet. At the most, scientists are willing to stretch it to the first civilization developed on our planet around 10,000 years ago--again, quite a leap! The following artifact, which looks something like a metallic sphere (fig. 1), with three parallel grooves around the equator, was found in a Precambrian mineral deposit in South Africa.^ [6] [7]There is no way that nature can have created something like this--it's obviously made by an intelligent being, or beings.

Another very interesting artifact, also taken from Hidden Archeology and shown on History channel, is a metallic, rectangular tube-like artifact, dated back 65 million years (fig. 2)--approximately at the same time that the dinosaurs were supposedly going extinct on Earth. This tube was discovered near Saint-Jean de Livet, France, in a chalk stratum.^ [7] [8] This proves that some kind of intelligent beings coexisted with the dinosaurs, just as my papers have stated all along (See the Second Level of Learning). [image 9]

Now, leaving the documentary and moving directly to Cremo's and Thompson's bestseller, they are not only writing about artifacts in the book, but they even take it a step further and discuss humanoid remains. Mainstream science teaches us that there were apes walking around on this planet about three million years ago, or more. However, according to our history books, these ape-men's skulls looked much different than the skulls of modern man, and the first Homo sapiens appeared about 100,000-200,000 years ago. Therefore, why have human skulls been found that are older than that, as presented in the book, but suppressed by modern science?^ [8] [10]

A skull, catalogued "Sergei 1884, Plate 1," was found in Castenedolo, Italy, in 1880 (fig. 3). This skull has been dated back 3-4 million years, and as I mentioned, it's an anatomically modern human skull! As such, it shouldn't exist--not that far back in time.^ [9] [11] According to modern dating, this skull belongs to the Middle Pliocene Era, which establishes the age of the skull to be 3-4 million years old. [image 12]Fig. 3. The Castenedolo skull.

This was well accepted in the late 19^th and early 20^th centuries, as there were theories back then which complemented such claims. It was not until modern claims that Homo sapiens are only a couple of hundred thousand years old, at the most, became the norm that historical evidence such as the Castenedolo skull were suppressed.

From Level II and onward, I have mentioned the primordial androgynous human species who lived here more than 400,000 years ago--the Naml?'u, who were the Guardians of the Living Library. These beings, however, were more gigantic than modern man, and hence, the Castenedolo skull most likely did not belong to one of these beings. Keep in mind, however, that the modern human skull differs quite significantly from the ancient apes, and the skeleton structure of Homo sapiens must, at least to some degree, have come from the Orion race. Hence, because a different faction from Orion than that of Lucifer and his cohorts existed here millions of years ago, it's reasonable to think that the Castenedolo skull may have belonged to a much earlier experiment in the creation of the Living Library, perhaps based on the genetic line of Ninurta, Lucifer's brother. Whether or not this hypothesis is correct, a humanlike species was walking around on Earth, side by side with the Naml?'u, 3-4 million years ago. Henceforth, I will call them the Castenedolos, for simplicity's sake.

One of the most astonishing discoveries, however, is also listed by Cremo and Thompson, but this time in the follow-up book, The Hidden History of the Human Race. It's fascinating that there is evidence of no deception involved. The prestigious journal Scientific American published the following article in the June 5, 1852 issue:

Quote #2: A few days ago a powerful blast was made in the rock at Meeting House Hill, in Dorchester, a few rods south of Rev. Mr. Hall's meeting house. The blast threw out an immense mass of rock, some of the pieces weighing several tons, and scattered fragments in all directions. Among them was picked up a metallic vessel in two parts, rent asunder by the explosion. On putting the two pieces together it formed a bell-shaped vessel, 4 1/2 inches high, 6 1/2 inches at the base, 2 1/2 inches at the top, and about an eighth of an inch in thickness. The body of this vessel resembles zinc in color, or a composition metal, in which there is a considerable portion of silver. On the side there are six figures or a flower, or bouquet, beautifully inlaid with pure silver, and around the lower part of the vessel a vine, or wreath, also inlaid with silver. The chasing, carving, and inlaying are exquisitely done by the art of some cunning workman. This curious and unknown vessel was blown out of the solid pudding stone, fifteen feet below the surface.... There is not [sic] doubt but that this curiosity was blown out of the rock, as above stated... The matter is worthy of investigation, as there is no deception in the case.^ [10] [13]

Cremo and Thompson did some investigative work and got the following stunning result:

Quote #3: According to a recent U.S. Geological Survey map of the Boston-Dorchester area, the pudding stone, now called the Roxbury conglomerate, is of Precambiran age, over 600 million years old. By standard accounts, life was just beginning to form on this planet during the Precambrian. But in the Dorchester vessel we have evidence indicating the presence of artistic metal workers in North America over 600 million years before Leif Erickson.^ [11] [14]

The list goes on and on, and I highly recommend these two books by Michael A. Cremo and the late Richard L. Thompson. I could spend this whole paper only citing the two and do additional research on this highly interesting subject, but before we leave it for now, let me list a few more ancient discoveries that clearly prove that intelligent beings--humans, extraterrestrial, or both--were present on Earth eons upon eons before modern science says there was any form of human presence on our planet.

1. In 1889, in Nampa, Idaho, at a depth of 300 feet, another amazing find was discovered while well-boring. The figurine that was found was an anatomically correct depiction of the modern human form of a female, created with a highly refined artistic technique. This figurine was only about 1 1/2 inches tall, which makes the artistry even more remarkable due to its very small details. When dated, it was found that this figurine stems from the Plio-Pleistocene age, which makes it approximately 2 million (2,000,000) years old!

2. A housewife in Illinois discovered a gold chain, looking distinctively antique, when she was breaking up coal to place in her coal scuttle. After the woman died, the gold chain could not be located, but the layer of coal from which it supposedly came would make the gold chain around 260-320 million years old.^ [12] [15]

3. A similar find occurred in Oklahoma, where an ancient iron pot was discovered, embedded in coal. This pot was dated to be 312 million (312,000,000) years old!^ [13] [16] The fact that two similar finds were discovered make them less dismissible.

4. Last, but not the least, extremely old footprints have been discovered, as well, in quite a few places, but I will mention two of these discoveries. The "American Weekly" section of the New York Sunday American released an article on October 8, 1992, and it was entitled, "Mystery of the Petrified 'Shoe Sole' 5,000,000 Years Old." The article was reporting on a discovery made by geologist John Reid, who was digging for fossils in Nevada. Stunned and amazed, he discovered the sole print of a shoe in rock that was at least 5,000,000 years old!^ [14] [17]However, five million years was way to recent, since the rock was from the Triassic period, which dates it to some 213-248 million years ago.

5. Here follows another discovery, which has been dubbed the "Meister Shoesprint," (fig. 4). It was discovered in Utah in 1968 by William J. Meister, an amateur fossil hunter and collector. It was found in Cambrian shale, dating it to be 505 million years old. There are people who have tried to debunk this particular print, but the debunkers allegedly admit to that they have never seen the footprint firsthand, and Cremo and Thompson withstood their claim, and don't believe this is a hoax, based on the archeological principles applied to the case. For the curious, the two coauthors discuss this at length in their book [The Hidden History of the Human Race, pp. 118-120].

[image 18]Fig. 4. The so-called "Meister Shoeprint," allegedly 505 million years old.

As the reader can see, the evidence of intelligent life forms on Earth in pre-historic times is quite massive, if we really dig into it. It's hard to say how far back in time the history of the Naml?'u goes because we live in a non-linear Multiverse, and linear time is something that is implemented to trap us in 3-D. The answer to how far back this species go therefore becomes quite irrelevant. The Naml?'u was a part of the Living Library almost from the very start, which would make them almost as old as the planet herself, and Earth is much older than 4.3 billion years. Another thing to take into consideration is that we have many different kinds of dogs, birds, roses, and rocks. Hence, why wouldn't there have been more intelligent races of humans as well, millions and billions of years ago. After all, this section of the paper seems to indicate that this is the case. Everything in the original Living Library was created purposefully or there wouldn't have been any place for it. Thus, if there was a purpose for creating different sub- or side species of humans, then they would have existed--otherwise, they would not have existed. Even today, in this corrupted and partly destroyed Living Library, we can see that everything tends to go toward having a meaning. Regardless of what is genetically engineered or otherwise altered, only what fits in will survive in the long-term.

III. The Masters of the Black Arts

In previous Levels, I have often pointed out the significant influence the Alien Invader Force (AIF) has--and always has had--on humanity. It becomes obvious when we look at the Sumerian texts and are willing to see what they actually are indicating. However, the Vedas are even more valuable when it comes to exposing the AIF for who they really are. It's one thing to say that these beings are manipulating us in this or that field, but there is a totally different feeling to it when we read the ancient texts with the knowledge that we already have. It never really stops stunning us.

I believe it's very true what I have communicated throughout the papers in regard to "levels of learning." Of course, people who do not know anything about our real past could start looking at the Vedas or the Sumerian cuneiform, and even if they would intellectually understand them, it would still not make much sense to them. Such people would normally just write it all off as fantasies. Here is where the levels of learning become so important. We all need to learn about this, step-by-step, until we grasp a more complete picture.

Now I am going to present something to you that you probably already know about to a certain degree but, perhaps, only on an intellectual level. When you are done with this section, I think you will appreciate these things from a deeper perspective, regardless of how you appreciated them before. The old Hindu texts explain the horrific practices of these off-planet beings--practices that we humans, through secret societies, have incorporated and are now poisoning the mass consciousness with. Behind the scenes, we have these interdimensionals who lurk in the background and suck it up in order to gain more power for themselves while depleting the human consciousness of our power. These are real psychic vampires.

I will present to you an array of evidence revealing the character of these beings. It's all in the open--no one is trying to hide anything--it's all embedded in the Hindu religion, but it is as if people don't see it or they have a tendency to justify what these gods were (are) doing for the sake of some kind of "greatest good"--I really don't know. I only know that the manipulation of mankind is immense. The following is from Srimad-Bhagavatam, and it contains the names of beings and group of beings that the reader may not be familiar with. There is no reason, unless the reader wants to research this, to know the difference between these group of beings at this point, other than that they are all working for the AIF, and they are very similar in nature. Rudra, who is mentioned also, is Marduk's counterpart, as I showed in Paper #7. We have also discussed the R?k?asas before--the bloodthirsty ET race, who would even eat their own children if in dire straits and who have as a practice to eat their enemies alive, when possible, after they have wounded them on the battlefield. The blood rush they feel is supposedly enormous. They correspond best to the "Sirians," whom I discussed in Level II. The other groups of beings included below are similar to the R?k?asas. As I mentioned, the following is taken directly from the Hindu Srimad-Bhagavatam.

Quote #3: There are some types of living entities in the form of human beings whose living conditions and eatables are most abominable. Generally they eat flesh and fermented blood, which is mentioned in this verse as k?ataj?savam. The leaders of such degraded men known as Yak?as, R?k?asas, bh?tas and pi??cas, are all in the mode of ignorance. They have been placed under the control of Rudra.^ [15] [19]

Quote #4: Then the Yak?as, R?k?asas, ghosts and witches, who are habituated to eating flesh, transformed Lord ?ivas incarnation Rudra (Bh?tan?tha) into a calf and milked out beverages made of blood and put them in a pot made of skulls.^ [16] [20]

We can understand that conditions are different on different worlds out there in cosmos, but it would be discouraging indeed if the above was the norm amongst star beings--fortunately, that's not the case! What we see here are beings who are under Lord Marduk's command, and from being so, this must be something the Lord agrees with. They have been placed under the control of Rudra/Marduk, as if he would help them out of their ignorance. Not so--the acts of the R?k?asas and others are commonplace on Earth today.

The webmaster of Viniquotes.org says it best:

Quote #5: Rudra is the incarnation of Lord ?iva and is in charge of the mode of ignorance in material nature. Another name of Lord ?iva is Bh?tan?tha, meaning master of ghosts. Rudra was born from between Brahm?s eyes when Brahm? was very angry at the four Kum?ras.^ [17] [21]

This person mentions Lord Shiva being the "master of ghosts." What follows is a reference to ghosts in this particular regard:

Quote #6: Similarly, one can go to many ghostly planets and become a Yaksa, Raksa or Pisaca. Pisaca worship is called black arts or black magic. There are many men who practice this black art, and they think that it is spiritualism, but such activities are completely materialistic.^ [18] [22]

In other words, we need not go any further than to Bhagavad-Gita to find a good reference. The above reference is straightforward, explaining who it was that introduced "black magick" and the "black arts" to humankind. Dr. Bordon at LPG-C was telling me that the ?.a.A.M.i (whom he also referred to as the Anunnaki) were the ones who invented magick, but of course, he never told me it also included the dark side of magick. Now, let's continue with additional information on ghosts. What are they associated with?

Quote #7: In traditional belief and fiction, a ghost (sometimes known as a spectre (British English) or specter [American English], phantom, apparition or spook) is the soul or spirit of a dead person or animal that can appear, in visible form or other manifestation, to the living. Descriptions of the apparition of ghosts vary widely from an invisible presence to translucent or barely visible wispy shapes, to realistic, lifelike visions. The deliberate attempt to contact the spirit of a deceased person is known as necromancy, or in spiritism as a s?ance.^ [19] [23]

That was easy. All I needed to do was to look up "ghost" in Wikipedia. Necromancy is something black magicians are heavily involved with, as many of the readers probably know. This side of the black arts uses the spirit world, calls up dead people, and uses them for black magicians' purposes. This "art form" started with the AIF and has been practiced by humans throughout the world for millennia. We return to the "Underworld" or "Netherworld," with King Nergal and Queen Ere?kigal and the "Afterlife."

While we're discussing the Afterlife and Rudra/Shiva/Marduk, let me also show the reader the following--we know by now that Rudra is the Master of Ghosts:

Quote #8: He [Indra] is the god of war, smashing the stone fortresses of the Dasyu, but he is also is invoked by combatants on both sides in the Battle of the Ten Kings.^ [20] [24]

Indra, the avatar of Shiva/Marduk, is also the God of War, which is a trademark for Marduk--more or less everywhere his name is mentioned--whether it's the Sumerian name or the Indian name--the term "God of War" is included. I am just noting in passing that these beings are not "Gods of Peace"--that is not what it says anywhere--so there is no use in trying to bring peace to the gods; it's not in their nature. Of course, one day even they will evolve, but I'm not going to stay up late for that to happen. Still, there are many humans who think these gods are benevolent or can be subdued, but I am saying that it's a waste of time, and more deception will follow, digging humanity even deeper into the mud. We do not have the means to deliberately change their behavior--that must come from them, and them alone, exactly as our change needs to come from us, and us alone! They are not different in that respect.

Just as Lord En.ki, Marduk changed names as we are changing clothes. The reader has almost certainly heard of the following deity--often when comparing Jesus with some forerunners.

Quote #9: While Mithra is not the divinity of the Sun in Zoroastrian scripture (or in Indian scripture either), this being the role of Hvare.khshaeta (literally radiant Sun, whence also Middle Persian Khorshed for the Sun), in Zoroastrian/Iranian tradition, Mithra became the divinity of the Sun. How, when or why this occurred is uncertain, but it is commonly attributed to a conflation with the Babylonian Shamash, who - in addition to being a Sun god - was a judicial figure like Mithra. In the Hellenistic era (i.e., in Seleucid and Parthian times), Mithra also seems to have been conflated with Apollo, who - like Mithra - was an all-seeing divinity of the truth.^ [21] [25]

In other words, Mithra and Utu ?ama? are one and the same, and we know from Level IV that Utu and Marduk are the same being. Here we also learn again that Apollo is Marduk, as he "seems to have been conflated with Apollo." They are all sun gods, or "son gods," i.e. "Gods son(s)," which is the term equivalent to the Messiah. Thus, those who claim that history repeats itself and Jesus Christ was not the first Messiah but lived a similar life as his "forerunners" are basically correct. Another such deity is the Egyptian Horus/Marduk--another Sun God.

There are many references to both En.ki and Marduk being related to the Underworld--the Land of the Dead, and just to assure the reader that I'm not making this up, let me use a random reference regarding this. In addition, I, personally, find this topic quite interesting.

Quote #10: The Hebrew term Abaddon (Hebrew: ??????????, ??add?n), and its Greek equivalent Apollyon (Greek: ?pollyon, Apollyon), appear in the Bible as a place of destruction and an angel, respectively. In the Hebrew Bible, abaddon is used with reference to a bottomless pit, often appearing alongside the place ???? (sheol), meaning the land of the dead. In the New Testament Book of Revelation, an angel called Abaddon is written as the king of an army of locusts; his name is first transcribed in Greek (Revelation 9:11 - whose name in Hebrew Abaddon (?vadd?n)), and then translated (which in Greek means the Destroyer (?pollyon, Apollyon)). The Latin Vulgate, as well as the Douay Rheims Bible, has an additional note (not present in the Greek text), in Latin Exterminans, exterminans being the Latin word for destroyer.^ [22] [26]

There are researchers who seriously think that Apollo is a "good guy," and perhaps even our new Messiah. Well, if they are correct, then Marduk will be our next Messiah. If that is good or bad, I leave for these researchers to decide, but let's say that I personally have since long made up my mind. Not only is Apollo referred to as an "angel of death"--he is actually the "Destroyer" and is referenced to a "bottomless pit"--the Netherworld, which corresponds with what these papers convey. To claim that someone like Apollo is a "good guy" is in my opinion just as bad as saying that "all ETs are good," which some other researchers forcefully state. Being aware of how many people these "prominent" researchers attract and how they set themselves up as authorities on the subject, I can't help but believing these people are working for the Intelligence Community. I just hope that these papers will help put an end to the nonsense they are spreading. Dr. Greer is every now and then inviting people on field trips--often to Arizona or Joshua Tree--to watch UFOs. You have to be able to afford it, of course, because it's not cheap. Besides that, people who believe in "malevolent ETs" are not welcome on the trip--Dr. Greer emphasizes that their group must be "way beyond that."

People, in general, are aware that yoga comes from the vicinity of India and is practiced in the Hindu religion,as well as in Buddhism and others, and many people in the western hemisphere practice it as well. However, where does this practice actually come from?

Quote #11: Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism. [2] [3] He is one of the five primary forms of God in the Smarta tradition, [2] and the Destroyer or the Transformer [4] among the Trimurti, the Hindu Trinity of the primary aspects of the divine.

Shiva has many benevolent and fearsome forms. [5] At the highest level Shiva is limitless, transcendent, unchanging and formless. [6] [7] [8] [9] [10] In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, [4] as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.^ [23] [27]

Shiva may appear as a schizophrenic god with several different personalities--some seemingly good and others obviously evil. This is not necessarily the case, but it is just the way he is playing out his role in order to confuse and rule through chaos and separation. Also, Earth is the realm of duality; therefore, the gods often show traits of opposites when interacting with humans. In one aspect, Shiva is the ultimate yogi, who sits on a mountain top meditating, while other aspects of him have to do with war and destruction. Nevertheless, it is clear that Shiva is the "patron god of yogi and the arts." We also know that yoga these days is promoted even within the medical field as an excellent way to relax from stressful situations and can even be practiced daily for as long as the person so wishes. Does this mean that yoga is harmful, then? After all, it's originating from the AIF! I would say that relaxing in itself can never be harmful, and to put oneself in an altered state is not harmful, either, as long as the practitioner knows what he or she is doing! That is the key! Nowhere in yoga instructions does it say that you need to ground yourself before you start practicing--at least not what I have seen. However, that's what practitioners need to do as rule #1. If not, they leave their bodies wide open for possession and other intrusive actions on behalf of the interdimensionals.

Quote #11 also talks about Shiva being the patron of arts! That is a pretty interesting statement, which we will go into further. But first:

Quote #12: Raksasas are understood to be accustomed to eating their own sons, as snakes and many other animals sometimes do. At the present moment in Kali-yuga, Raksasa fathers and mothers are killing their own children in the womb, and some are even eating the fetus with great relish. Thus the so-called civilization is gradually advancing by producing Raksasas.^ [24] [28]

[image 29]Fig.5. R?k?asa mask.

Here is more evidence pointing at the Sirian wolfen-reptilian race I mentioned in Level II. These beings have evolved since they visited Earth for the first time, but that does not necessarily mean in a benevolent way. They are obviously very demonic. They are also identified with snakes, which is one of En.ki's symbols. Another group of beings in the Vedas who is identified with snakes is the Nagas, who are demonic as well, and live in the Underworld. We discussed this in a previous paper.

Here is another interesting excerpt from Srimad-Bhagavatam regarding the R?k?asas:

Quote #13: Raksasis learn mystic powers by which they can travel in outer space without machines. In some parts of India there are still such mystical witches, who can sit on a stick and use it to fly from one place to another in a very short time. This art was known to Putana. Assuming the feature of a very beautiful woman, she entered Nanda Maharajas abode, Gokula.^ [25] [30]

The Vedas and other ancient Hindu texts mention nano-travel to a great extent. In the above reference it can't be any clearer--these beings could travel through space without any machines and vehicles of any sort. They traveled in their avatars^ [26] [31]. It also states that there are "mystical witches," who can "fly from one place to another in a very short time." Even today, a few people can do this, and it is ever increasing due to increased awareness and consciousness. Those who are best at this are those who are aware of what they're eating and are avoiding GMOs and other obvious poisons. The more poisoned the body is, the harder it is to harmonize with it. In the medieval times, as we know, women (and even men) who could do such things were convicted for being witches and burned at the stake by the Catholic Church.

In Quote #13 above, it says that nano-travel was known to Putana. Who is Putana?

Quote #14: In Hindu mythology, Putana (Sanskrit: P?tan?, lit. putrefaction) is a Matrika, who is killed by the infant-god Krishna. Putana is also considered as a foster-mother of Krishna as she breast-fed him, though it was with the motive of killing Krishna by poisoned milk. By offering her milk, Putana had performed the supreme act of maternal devotion, [1] in the shadow of her evil motives. The myth is told and retold in Hindu scriptures and some Indian books, which portray her variously as an evil hag, an ogress or a demoness who surrendered herself to Krishna, though she initially came with evil motives.^ [27] [32]

Krishna, who himself was the eight Avatar of Vishnu,^ [28] [33] apparently had some kind of conflict going on here--not only with this Putana woman, but with the group she represented, which was called the Matrikas (see first sentence of Quote #14). This name would probably go unnoticed by most, but it's worth taking an extra glance at it, so let us look up "Matrika" (the italic emphases are mine).

Quote 15: The Matrikas assume paramount significance in the goddess-oriented sect of Hinduism, Tantrism. [4] In Shaktism, they are described as assisting the great Shakta Devi (goddess) in her fight with demons. [5] Some scholars consider them Shaiva goddesses. [6] They are also connected with the worship of warrior god Skanda. [7] In most early references, the Matrikas are described as having inauspicious qualities and often described as dangerous. They come to play a protective role in later mythology, although some of their inauspicious and wild characteristics still persist in these accounts. [8] Thus, they represent the prodigiously fecund aspect of nature as well as its destructive force aspect.

In the 6th century encyclopedia Brihat-Samhita, Varahamihira says that Mothers are to be made with cognizance of (different major Hindu) gods corresponding to their names. [10] They are associated with these gods as their spouses or their energies (Shaktis). [9] Originally believed to be a personification of the seven stars of the star cluster the Pleiades, they became quite popular by the seventh century and a standard feature of goddess temples from the ninth century onwards.^ [29] [34]

These beings are known to often be dangerous and originally being the personification of the seven stars of the star cluster "The Pleiades." This is in itself quite a revelation, as the Pleiadians whom Barbara Marciniak is channeling are proud to be associated with the "Seven Sisters," whom they jokingly refer to as the "Seven Chicks." We are going to explore the Pleiades frequently in the following papers, so this is just a heads up for the readers.

As I said, Marduk is almost always referred to as a War God, and in reference to the above excerpt, he is called a "warrior god"--the same thing. Here he calls himself Skanda.^ [30] [35] It makes me wonder if this is where the word "scandal" comes from (skandal in Swedish)...

Let us not yet leave the R?k?asas behind us, though, as there is more to explore when it comes to their practices. I would like to show the reader the definition of necromancy and its connection to shamanism.

Quote #16: Early necromancy was related to - and most likely evolved from - shamanism, which calls upon spirits such as the ghosts of ancestors. Classical necromancers addressed the dead in a mixture of high-pitch squeaking and low droning, comparable to the trance-state mutterings of shamans.

Necromancy was prevalent throughout Western antiquity with records of its practice in Babylon, Egypt, Greece, and Rome. In his Geographica, Strabo refers to nekromantia (necyomanteis), or diviners by the dead, as the foremost practitioners of divination among the people of Persia, and it is believed to have also been widespread among the peoples of Chaldea (particularly the Sabians, or star-worshipers), Etruria, and Babylonia. The Babylonian necromancers were called manzazuu or shaetemmu, and the spirits they raised were called etemmu.^ [31] [36]

Readers who watched the movie Eyes Wide Shut with Tom Cruise and Nicole Kidman certainly recall the scene when Tom Cruise witnessed an Illuminati Sex Magick ritual. I particularly recall the music they used in this ritual, which was basically an a cappella (a cappella means one of more voices singing without instrumental backup) with a male low baritone or bass singer, who sang long notes in a low register. This kind of music is perfect to call up and bring forth demons and beings from the lower astral. This is another movie people shouldn't watch without grounding themselves and perhaps even cleanse themselves afterward. Regardless, the ritual they showed in the movie reflected a real Illuminati ritual quite well. What they basically practiced here was necromancy.

Putana (the woman who breastfed Krishna) and her "six sisters" of the Pleiades are very important when it comes to researching the black arts. Hence, let us continue down that path for a moment.

Quote #17: In Vishnu Purana, it is explicitly stated that Putana should work in the dark, symbolizing the lack of illumination of knowledge. Her ear-rings are described not as radiant, but as quivering, signifying her unstable nature. Agrawal equates Putana to Varuna, the Vedic god of darkness and chaos in the water. As Varuna pollutes life-giving water, Putana mixed her breast milk with poison. Thus, Putana stands for death and darkness.^ [32] [37]

Now it becomes really interesting, and a direct link to the Sumerian texts and Egyptian mythology is present in a big way. Now we learn that Putana stands for "death and darkness," and thus do the "Seven Sisters" of the Pleiades. Remember from Level IV how I distinguished between the Seven Sisters of the Pleiades and the Seven Sisters of Ursa Major--the latter being the original Seven Sisters of Orion and not of the Pleiades. Perhaps that did not sink in with everybody who read it (understandably so), but that was a serious claim and an important one as well. Here, in the Vedas, we see the evidence that the Seven Sisters of the Pleiades are not a place of light, love, and peace.^ [33] [38]

Moreover, the Vedic texts equate Putana (female) to Varuna (male)--the latter being the Vedic god of darkness and chaos in the water. "As Varuna pollutes life-giving water, Putana mixed her breast milk with poison." At the same time, it states that these two are the same being, something that is not at all that uncommon in the ancient texts, as the reader may have noticed--anything to confuse us! However, there is more to it than that. Why would Putana suddenly become a male and vice versa? Again, think back to Level IV where we discussed the castration of En.ki in the Rigelian star system. After that, he sometimes portrayed himself as a female (at times even as Mother Goddess). Here we have a similar situation, obviously. However, can we actually prove that Varuna is En.ki? Well, the first hint would be the association with water in his case--En.ki is always associated with water, whether it is the cosmic life-giving water, or the oceans, lakes, and rivers of the Earth. Still, let us not rest with that. Let us see what more we can find out about Varuna.

Quote #18: Varuna has also been connected to Poseidon in Greek mythology or Neptune in Roman mythology, as each of these gods presides over large bodies of water.^ [34] [39]

Moreover:

Quote #19: In post-Vedic texts Varuna became the god of oceans and rivers and keeper of the souls of the drowned. As such, Varuna is also a god of the dead, and can grant immortality. He is attended by the nagas. He is also one of the Guardians of the directions, representing the west.^ [35] [40]

There we have it! I also managed to find the reference (Quote #19) where it states that Varuna/En.ki is the "god of the dead" and can grant immortality (Tree of Life). As the water is his domain, it says that he is also the "keeper of souls of the drowned." In other words--he is in charge of the Afterlife for the ignorant, who not yet know the truth about what the Afterlife has to offer if you are educated enough to know what to do. The answer to that is in these papers for the patient reader.

IV. Flesh Eaters and Blood Drinkers

Some say that the Putana got their bad reputation because the demoness with the name Putana meant to kill Krishna, and possibly eat his flesh and drink his blood. Consequently, the Putana (Pleiadians) allegedly got a bad reputation. This is unfortunately not true if we read further from the Vedas (my emphasis in italics).

Quote #20: The medical text Balatantra mentions Putana as the common name of 16 sisters of the demon king Ravana, who are permitted to eat the flesh of infants. The Buddhist text, Saddharmapundarika Sutra and the 1131 CE encyclopedia Manasollasa by Western Chalukya king Somesvara III lists multiple demons, including a group of Putanas. The Brahmanda Purana and Harita Samhita mention Putanas as a sub-group of Matrikas and Grahinis, whose individual names include Kali and Dakini.^ [36] [41]

As we can see, the dark demoness, Kali, is mentioned in this capacity--someone the reader may have heard of before--but who is Dakini?

Quote #21: In Tibetan Buddhism, khandroma (Standard Tibetan: ??????????? khandroma, Wylie: mkha gro ma, TP: kanzhoima; Mongolian: xandarma; Chinese: ???, Pinyin: K?ngx?ng M?) is a type of female spirit. The name translates as she who traverses the sky or she who moves in space or, more poetically, as sky walker or sky dancer. She is also a kind of wisdom queen (Ch: ?? M?ng f?i) that is hugged by a male deity in Yab-yum (Tibetan literally, father-mother).

It translates the tantric concept of dakini (Sanskrit: ?????? ??kin?, Pali ??gin?, Mongolian: dagina), derived from a figure of medieval Hindu legend (Bhagavata Purana, Brahma Purana, Markandeya Purana, Kathasaritsagara), a female imp in the train of Kali who feeds on human flesh (her masculine counterpart being called ??ka ). They are comparable to malevolent or vengeful female spirits, deities, imps or fairies in other cultures, such as the Persian peri.^ [37] [42]

We can now better see whom we are dealing with, and perhaps, the readers begin to get an inkling of whom these malevolent and truly demonic beings are. It says in the texts that Dakini is "in the train of Kali," and I would say she may be another of her alter egos. Moreover, as we shall see in a moment, Dakini is also a term for classes of beings in Hinduism and Buddhism.

I revealed already in Paper #6 who Kali is, but for those who don't remember, I will build my case again, but this time from a slightly different angle. We can also see that Dakini, Kali, and the R?k?asas all have a very similar behavior--they all love human flesh (preferably when the human is still alive), and splurge in fermented human blood. Also, haven't we heard similar stories today in the UFO community? Haven't certain researcher spoken about how some aliens love to drink our blood, and how some of them are eating us? These researchers are stressing that we humans are not the top of the food chain. Albeit, I can tell that the majority of such researchers haven't read the ancient East Indian texts; that's however, where this originates from, and these beings, in the Vedas called the R?k?asas, are still doing the same thing today! However, today we don't call them R?kshasas.

To be able to go into the depth of this, we need to peek just a little bit into Persian mythology as well.

Quote #22: In Persian mythology, the Peri (Persian: ???? pari) are spirits who have been denied paradise until they have done penance. In earlier sources they are described as agents of evil; later, they are benevolent. They are exquisite, winged, fairy-like creatures ranking between angels and evil spirits. They sometimes visit the realm of mortals.

Although dakini figures appear in Hinduism and in the B?n tradition, dakinis occur most notably in Vajrayana Buddhism and play a particular role in Tibetan Buddhism. There the dakini, generally of volatile or wrathful temperament, acts somewhat as spiritual muse (or inspirational thoughtforms) for spiritual practice. Dakinis are energetic beings in female form, evocative of the movement of energy in space. In this context, the sky or space indicates shunyata, the insubstantiality of all phenomena, which is, at the same time, the pure potentiality for all possible manifestations.^ [38] [43]

Let's now go back to the Hindu texts again.

Quote #22: The chief deity who has control over such malevolent spirits is Hanuman. The Vichitra Veer Hanuman Stotram, sung in praise of Vichitra Veer Hanuman, a ferocious form of Hanuman, details the negative elements over whom Hanuman has control, including dakini. There are many other Hanuman mantras to win over a dakini, [14] [15] among which famous ones are Panchamukhi Hanuman Kavacham [16] and Saptamukhi Hanuman Kavacham. [17] Hindus also recite Sri Sudarshana Kavacham, a Sanskrit shloka or kavacham sung in praise of Vishnu and named after his weapon Sudarshana Chakra to get protection from dakinis or to dispel dakinis and others. [18] Devi Kavacham is sung in praise of Durga.^ [39] [44]

We need to find out whom Hanuman really is (my italics).

Quote #23: Hanuman (IPA: /h?n?'m?n/) is a Hindu god, who was an ardent devotee of Rama according to the Hindu legends. He is a central character in the Indian epic Ramayana and its various versions. He also finds mentions in several other texts, including Mahabharata, the various Puranas and some Jain texts. A vanara (monkey-like humanoid), Hanuman participated in Ramas war against the demon king Ravana. Several texts also present him as an incarnation of Lord Shiva. He is the son of Vayu, who according to several stories, played a role in his birth.^ [40] [45]

[image 46]Fig. 6. Hanuman, the "Monkey Man," Lord Rama's assistant. He was also an Avatar of Shiva, which also makes him Marduk.

Hanuman was Lord Rama's assistant, and they worked close together. Rama is the seventh avatar of Lord Vishnu,^ [41] [47] and in the latter part of Quote #23above it clearly says that Hanuman is an incarnation of Lord Shiva in several (I would say most) texts. Shiva, if the reader remembers, is the Vedic name for Lord Marduk. Thus, this time, when Lord Rama (En.ki) decided to incarnate in human form to "make things right" here on Earth, he took his son with him, and according to mythology, Hanuman/Marduk incarnated in a humanoid form as well--apparently looking like something between a human and an ape or a monkey. The reason for this transition is unknown--at least to me. Hanuman is the "monkey man."

Now we have Vishnu, we have Shiva, and we have Kali--the infamous trinity of the Underworld. Kali is of course Queen Ere?kigal, who thinks that human flesh and blood are absolutely irresistible.

Quote #24: K?l? (/'k?:li/; Sanskrit: ????, IPA: [k?:li:]), also known as K?lik? (Sanskrit: ??????), is the Hindu goddess associated with empowerment, shakti. She is the fierce aspect of the goddess Durga (Parvati). [1] The name Kali comes from k?la, which means black, time, death, lord of death: Shiva. Since Shiva is called K?la-- the eternal time -- the name of K?l?, his consort, also means Time or Death (as in time has come). Hence, K?li is the Goddess of Time and Change. Although sometimes presented as dark and violent, her earliest incarnation as a figure of annihilation of evil forces still has some influence. Various Shakta Hindu cosmologies, as well as Sh?kta Tantric beliefs, worship her as the ultimate reality or Brahman. Comparatively recent devotional movements largely conceive K?li as a benevolent mother goddess. [2] K?l? is represented as the consort of Lord Shiva, on whose body she is often seen standing. Shiva lies in the path of Kali, whose foot on Shiva subdues her anger.^ [42] [48]

I have showed this reference before, but it needs to be reinforced (the italics are mine.) We see here that Kali is referred to the goddess of time, blackness, and death, and "time has come," both in regards to "your time on Earth is up," and in regards to "change." We also notice that her consort is called K?la, which becomes another name for Lord Shiva (Lord Marduk). In this reference, Lord Vishnu, who lost his manhood, has already signed over the Underworld Kingdom to his son and his wife. Then, when necessary, Kali was presented as a benevolent mother goddess (in the reference referred to "mother goddess" in small letters--thank you for that!). Regardless, we can see that there is still a hint of there being a benevolent Goddess, who was once worshiped as the Ultimate Reality or Brahman. This is of course a reference to the real Mother Goddess, whose title was hijacked later by Kali, aka Ereskigal. [image 49] V0045118 Kali trampling Shiva. Chromolithograph by R. Varma. Credit: Wellcome Library, London. Wellcome Images [50] [51] Kali trampling Shiva. Chromolithograph by R. Varma. By: Ravi Varma Published: Copyrighted work available under Creative Commons by-nc 2.0 UK, see http://images.wellcome.ac.uk/indexplus/page/Prices.html [52]

V. How to Pay off our so-called Karmic Debt

Now, let's return to Peri, the spirits who must repent and who have been denied Paradise until they have done penance (see the beginning of Quote #22above). They are often presented as fairy-like creatures with wings--ranking between angles and evil spirits. The angels, dear readers, are nobody but the AIF (Sitchin's "Anunnaki".) We know, of course, that they have been denied Paradise or "Heaven, the Orion Empire" because of the revolt against the Goddess and her Empire, which led to the ancient Cosmic Wars. Thus, this is acknowledged in the Vedas as well. In the Islamic culture, these beings are equated to Jinns--it's just the Muslim name for the same interdimensional beings, and Jinns are associated with Lilith in ancient mythology.^ [43] [53]

Let's examine closely what's going on here. The old texts are telling us about penance and exclusion from Paradise--something that eventually led to the first sin in the Bible and is practiced in Christianity and Catholicism in particular but echoes across the different religions. Now, pay attention to what the Vedas say. I need to repeat a few fragments from earlier quotes to make this sink in. "In Persian mythology, the Peri (Persian: ???? pari) are spirits who have been denied paradise until they have done penance." Here is the definition of "penance:"

Quote #25: Penance is repentance of sins as well as the proper name of the Roman Catholic, Orthodox Christian, and Anglican Sacrament of Penance and Reconciliation/Confession. It also plays a part in non-sacramental confession among Lutherans and other Protestants. The word penance derives from Old French and Latin poenitentia, both of which derive from the same root meaning repentance, the desire to be forgiven (in English see contrition). Penance and repentance, similar in their derivation and original sense, have come to symbolize conflicting views of the essence of repentance, arising from the controversy as to the respective merits of faith and good works. Word derivations occur in many languages.^ [44] [54]

Then we have the following, which I showed the reader earlier: "It is said that Rakshasas were created from the breath of Brahma when he was asleep at the end of the Satya Yuga. As soon as they were created, they were so filled with bloodlust that they started eating Brahma himself. Brahma shouted Rakshama! (Sanskrit for protect me!) and Vishnu came to his aid, banishing to Earth all Rakshasas (thus named after Brahmas cry for help)."

The beings we are talking about here are not our Creators, but nonetheless our genetic manipulators--they created us as a new race. In other words, they want us to "understand" that we inherit their sins because they are our parents. Therefore, we have a "karmic debt" to pay before we can get to Heaven, according to these beings.

In Level IV we learned that Lilith is another name for Inanna and Isis, to name two, and this lady is Ninurta's (Lord En.lil's) daughter. Inanna went to the Underworld, and met her "sister," Ere?kigal. Ere?kigal then took over the role as Inanna and has since then been known as both Ere?kigal and Inanna. All these beings--En.ki, Marduk, Ere?kigal, and Lilith/Inanna, and all their Minions, have been cast out of Heaven, and according to the Vedas, Brahma cast down the R?k?asas and all the other group of beings we have mentioned from Heaven. In the Vedas, it says that Brahma cast them down to Earth, which we know is not true--they invaded Earth and stole what was here, but the end result will be the same. These are the beings who have "created us" in some way, and we are made "in their image," as the Bible say. The AIF are of course the Elohim of the Bible, but also the Fallen Angels.

Now they are putting us humans in the same boat they are sitting in--they are indirectly saying that we are demons who rebelled against the Creator and therefore need penance in order to enter Heaven! They are transferring their karmic debt to us. They know they can't get rid of it themselves, but they make us share it with them--thus, we have what is called "The Original Sin."

So, here we are, thinking we are born with sin and need to repent, and if we are religious, we spend our lives trying to please a "God" who is not even the real God, but who happily sucks in the worship and uses the energy. Then we die, still in sin, do our life review, and notice that we are not "perfect" and need to start all over again--down into a new body and try once more to pay our debt and get rid of our bad karma (although Christians don't call it Karma, they call it Original Sin). In the next lifetime, we create more "sins," die, and go through a new life review, whereby we start all over again.

Don't think we can get away from this just because we're not religious. Look at the New Age movement--they call it Karma, don't they? It's the same thing. It seems like almost whatever you believe in, there is a "debt" you need to pay.

However, this is not always true. They are those who are agnostic, or even atheists. They don't believe in any of this, so they should be okay then, shouldn't they? Not really! The AIF is correct in the sense that we do inherit their "karma," "debt," "Original Sin," or whatever we want to call it. We do inherit it as long as we agree to following their ways! As long as we agree to their manipulation, we are also denied a place in Heaven, and are considered part of the rebellion! Why is that? It's because we agree with the rebels, and we take their side when we do what they want us to do, follow their rules, abide by their laws, more or less willingly work as their slaves for useless electronic money in exchange--money that only exists as numbers on a screen. The gold reserve is almost gone--it's traded with the AIF in exchange for technology! Fort Knox is a joke! We can go on and on.

What I am trying to get across is that the vast majority of people--even if the truth is told to them--will continue supporting the system out of fear from what will happen if they don't. Still, no one expects you to lay down your tools, put on your jacket, and leave your job, giving the bosses the finger. We are not required to take our pick and pack and live in poverty on the street because we refuse to support the system. The important thing is to disagree! That is all we need to do at the moment! However, the disagreement has to be sincere--we can't disagree to some things, and other things not. Also, we need to put thought, intention, and emotion behind it, or it's useless.

Some people who read this may say, "how would that work? You can't just disagree in silence and think that something will change for the better." I understand that kind of thinking, but the fact is that it does work. Every human on this planet counts, and every one of us is a part of a larger mass consciousness, which is the thoughts, intentions, and emotions of all human beings on this planet. In that sense--on a metaphysical or subquantum level--we are all connected. It is useless for us to rebel in the sense of arming ourselves and going out and shooting politicians in their heads or starting some kind of riot that the so-called "fundamentalists" are doing (although they are all trained by the western Intelligence Community--look at the fundamentalists of the ISIS movement for example. Who apparently beheaded Foley, the American journalist? Someone who spoke with a perfect British accent and who later could be traced to be an English-born musician--a rapper! This guy had been trained and compartmentalized by MI5 or MI6, I would say. Then we get into the hidden side of the music industry, but that's a whole story by itself. The name ISIS is certainly interesting, too. Ere?kigal/Kali/Inanna/Isis [since she took over the role of Inanna] gets all the flesh and blood she could ever wish for). My point is that riots or demonstrations will lead us nowhere except to an early grave, perhaps, and we will feed the gods from our fear, rage, flesh, and blood. Also, meeting injustice with violence is not a sign of higher consciousness--there are much better ways to do it.

Education is always the answer--KNOWLEDGE! People need to be willing, and I repeat, willing to educate themselves. It's not good enough if I sit around a table with people and discuss this, and those who listen end up saying, "we agree with you, but we need our jobs, and the smartphones are pretty cool after all." That is not the way to disagree with the Regime. The sober truth is that most people still don't want to know. You can tell them, and they start to uncomfortably move around in their chairs, hoping you will stop soon. They may realize that you're right, but they don't want to hear it. They think they have too much to lose, so they give you the "deaf ear."

Fortunately, more and more people are willing to wake up and take responsibility for themselves and their environment. It's still going much too slow, but the numbers are increasing. It is not until enough people are seriously disagreeing with the AIF agenda that things will change on a big scale! When that point is reached, the Grid will come down, and things will be revealed the way they really are. Those who are not ready for it will be heavily challenged and may not survive it, but the majority, who are prepared and made the Grid come down will become the new humanity--the Cosmic Beings we originally were. This is when humanity can return to Orion if we want to or build a New Earth if we wish. It's the end of the AIF, once that happens! They can do nothing but to run for their lives, and they will finally be hunted down by the Orion Empire and put to justice.

If there is a karmic debt, this is what it is, and that's how we can pay if off, once and for all. If people understood this and were all willing to just wholeheartedly disagree to being slaves and require being treated like the sovereign beings we all are, there is nothing but Eternity ahead of us. We will finally be totally in charge of our own future as multidimensional beings in an infinite Multiverse.

There is a very important thing to remember. We can't change other people--that's not our purpose. The only thing we can do is to give advice when asked for, and then it's up to the other person to either heed the advice or disregard it. Either way, it's that person's decision, and we are in no way responsible for that--it doesn't matter if it's our grown-up children, our husband or wife, a friend, a work pal, or a stranger. Each person makes his or her own changes--it's out of our hands, and so it should be!

I mentioned several times how important it is to disagree with the slavery and oppression we are living under, but there is another important follow-up to that, which is our personal dreams. At the same time as we disagree, we must start (or continue) dreaming about the reality we do want to live in. We all create different probabilities all the time because of our choices--this is something we absolutely need to understand, or this whole thing will not work.

Let's take a drastic example. Let's say I ask you, "Did you read in the papers that they dropped a bomb in the town next to yours and thousands of people died? Deadly radiation is coming your way!" You reply, "No, I haven't heard anything about that!" It's because you are not living in that "probability." That doesn't mean it didn't happen--it just means that you "opted out" from that reality because your vibration is of such that you didn't pull that reality onto yourself. Without even knowing about it, you chose another path where the bomb never dropped.

The above event was just made up by me to give an example as I was writing, but I hope the reader gets the point. Little by little, we change our own reality by choosing how we want to live our lives, and over time, if we choose to think positively, we notice that our lives are improving, and so is our environment. We are exactly where we are today to a large degree because of our thoughts. I say "to a large degree" because we are also subjected to, and affected by, other people's thoughts, which can put us in situations we'd rather not be in, but the way to override this is to decide what we want in our lives and take "baby steps" if needed in order to get there. It's when we don't have any dreams or wishes that we are in trouble. Don't try to counteract other people's thoughts that may have put you in a certain situation--instead, you keep reinforcing your own dreams and wishes, and you will notice that things will change to the better.

What I mean by all this is that each of us is helping to create the New World by our thoughts, intentions, and emotions. Humanity has given in to what the AIF is forcing upon us--people don't think they have any power. We do! We have more power than we can imagine--the AIF knows it, and they are afraid of us. Let's all do our part to create a world we want to live in, and we will notice that reality will bend to accommodate our wishes.

VI. The Truth about the Buddha

Earlier in this paper, we discussed the demonic R?k?asas and the Dakini. I am afraid I have to step on a few toes again, and this time it's because of what I need to reveal about the Buddha (as usual, the italic emphases are mine.)

Quote #26: Judith Simmer-Brown, based on teachings she received from Tibetan lamas, [4] identifies four main classes of dakini. These follow the Twilight Language tradition of esotericism in referring to secret, inner, outer and outer-outer classes of dakinis.

1. The secret class of dakini is Prajnaparamita (Tibetan yum chenmo) or voidness, the empty nature of reality according to Mahayana doctrine.

2. The inner class of dakini is the dakini of the mandala, a meditational deity (Tibetan:yidam) and fully enlightened Buddha who helps the practitioner recognise their own Buddhahood.

3. The outer dakini is the physical form of the dakini, attained through Completion Stage Tantra practices such as the Six Yogas of Naropa that work with the subtle winds of the subtle body so that the practitioners body is compatible with an enlightened mind.

4. The outer-outer dakini is a dakini in human form. She is a yogini, or Tantric practitioner in her own right but may also be a kamamudra, or consort, of a yogi or mahasiddha.^ [45] [55]

Here we can see black on white that the demonic Dakini are associated with the Buddha and "an enlightened mind." I mentioned earlier that "enlil-ightenment" is another thing that's been hijacked by the AIF. Let's look at the Buddha.

Quote #27: Gautama Buddha, also known as Siddh?rtha Gautama, [note 1] Shakyamuni, [note 2] or simply the Buddha, was a sage [4] on whose teachings Buddhism was founded. [5] Born in the Shakya republic in the Himalayan foothills, he is believed to have lived and taught mostly in eastern India sometime between the sixth and fourth centuries BCE. [6] [note 3]

The word Buddha means awakened one or the enlightened one. Buddha is also used as a title for the first awakened being in an era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali samm?sambuddha, Sanskrit samyaksa?buddha) of our age.^ [46] [56]

Here we're taught that Buddha was a Sage, i.e. a "higher being," high up in the AIF hierarchy. Interesting as well is where it says that Buddha, who is another "enlightened one," is also a title for the first awakened being in an era! Siddh?rtha Gautama, whom we usually associate with Buddha, is thus the first awakened being in our current era, which is now coming to an end. A new "enlightened being" will thus descend to our "insignificant realm" and teach us more AIF philosophy in a very near future (just like we have discussed in previous levels of learning). However, the most important data coming out from this array of quotes is that the Buddha is not only a Sage, but also a Dakini. Does this mean this Buddha's "enlightened philosophy" is worth considering to follow? Not more than following Jehovah, Jesus, Mohammed, or Allah. Not more so than following Lord Vishnu, Krishna, Rama, Thoth, Quetzalcoatl, or anybody else from the "enlightened AIF movements," where the deities descend to teach us what is prevalent for a New Era. It's more manipulation, folks, that's all it is.

Quote #28: Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of A?jan?, in the province of Gay?, just for the purpose of deluding those who are envious of the faithful theist.^ [47] [57]

VII. The Vedic Gods Enter the Living Library

Some say that when Lucifer and his Fallen Angels came to Earth, a little less than 500,000 years ago, they either came as an additional member of our solar system, in form of a gigantic planet, Nibiru, which orbits our sun every 3,600 years--approximately. Others (like myself) say that they arrived here in hollowed out asteroids and planetoids. Lucifer's ship may, or may not, have been named Nibiru, after Mother Goddess' personal spaceship, as discussed in Level II. My own view is that they came in all different kinds of craft, and some came without any craft at all.

The Orion section of the Alien Invader Force (AIF) certainly didn't need any spaceships to travel through space, but sometimes they used them anyway. The hollowed-out crafts, for example, were excellent when spying on foreign solar systems. Almost every solar system in the galaxy has debris of some kind--it's very common that asteroids and other celestial bodies float around by themselves in a typical solar system. A hollowed out asteroid would blend with the original debris, and no one would notice that one or more of these asteroids were spaceships. It made the eventual attack so much easier--the invaders could clock the attack moment and take the inhabitants by surprise. This is almost definitely what Lucifer and his cohorts did in order to be able to enter unnoticed an otherwise highly guarded solar system half a million years ago. [image 58]Fig. 8. Hollowed out asteroid

Since I wrote about this in 2011-2012, lots of things have happened. Shortly after, but also while I was writing about it, the news channels were almost overloaded with reportages about how we humans are going to mine the asteroids in our solar system, make them hollow, and perhaps make homes from an overpopulated humanity by terraforming some of these asteroids. As I said then, and I am saying it now--these ideas all come from the AIF--it's AIF technology, and absolutely their ideas.

Richard A. Thompson wrote in his book, Alien Identities the following (and mind you that this was in the mid-1990s!):

Quote #29: Wendelle Stevens mentioned a study on the origin of UFOs carried out by a think tank in Brussels called Laboratoire de Rechereche A. Kraainem. This study concluded that after reaching a certain stage of technology, a civilization will leave its home planet and "live in huge 'mother-ships,' artificial worlds, of their own creation perfectly adapted to their own needs and constantly maintained and perfected by them. [...] The artificial worlds are entirely self-sufficient and depend on no other planet or physical body for support. They are maintained and cruise [in] space indefinitely."^ [48] [59]

This is kind of mind-boggling in a few ways. Thompson quoted Stevens in 1995, but Stevens wrote about this is 1982! First, that is a long time ago, relatively speaking, and we supposedly didn't know then what we know now, but that was around the time when the "mysterious huge planet" was spotted in our solar system and was all over the mainstream media. I read about it back then, living in Stockholm, Sweden.

Why did the think tank in Brussels come up with this idea in 1982 when a planet (most probably a hollowed-out craft) was entering our solar system and didn't make any secret of it? (Well, we haven't heard much about it since. There was a total blackout on this subject after that initial worldwide article.) Was NATO and the UN in contact with the AIF back then, figuring out how to back-engineer alien craft? Think about it--a hollowed-out craft in the future would function, not only as homes for an overpopulated civilization, but also as an ingenious military spaceship, in exactly the same manner as it has done for the AIF--and still does! I am sure the military were all over this!

Years later--in 2012-2013--the Media started talking about drilling on asteroids and possibly populate them eventually . These events are of course connected--not to forget President Reagan's speech to a United Nations against alien space invaders and his discussion on this topic this with Gorbachev--this was also all over the news. Then we had the Star Wars movies, and of course, new Star Trek episodes were continuously written and turned into blockbusters. Hollywood (Holy-Wood) must. of course, have its part in the whole thing. After all, Hollywood used to be a place where witches and other magicians met and held rituals long before it became the headquarters for the movie industry, but the rituals never stopped--they have only become so much darker and are now held behind locked doors (mostly).

Also, did these people in Brussels base their conclusion on a civilization sooner or later would live on artificial worlds, floating around in space? They sound pretty certain, so where did they get the idea from?

I thought that I had to bring this concept up because it has to do with how the AIF came here and managed to trick Prince Ninurta's MIKH-MAKH warriors of Saturn and other strategic places in the solar system, but it also connects with the Vedic texts, which bring up spacecraft of different shapes and forms--something we will go into in a moment. First,I want to highlight a few things from the Vedas that explain the early times of the invasion of Earth.

I still haven't found much about Siberia, Lake Baikal, and the original Garden of Edin here on Earth, but on the other hand, that was before the AIF came. There is a mentioning of Kashmir, however, and how bitter cold it was there. Apparently, the gods wanted to do some mining there as well, but it was much too cold for human workers to get any decent work done there--the cold was too extreme, and humans could only live there during the summer months, but their masters wanted them to stay year-round. [image 60]Fig. 9. The Himalayas with a freshwater lake.

However, one day, the Brahmin Candradeva acquired some rites to the place, and afterwards, humans could live there permanently.^ [49] [61] We know for a fact, by now, that Lucifer and his clan were highly attracted to water, and the valley of Kashmir was a lake in the Pleistocene period of geological history. The valley is filled with sedimentary layers called Karewas and have been identified by many geologists as freshwater lake deposits. Others have identified the layers as river deposits, but the fact remains that it was a source of freshwater--something both humans and the AIF wanted--the latter, at least as long as they were dwelling on Earth.

Thompson writes on this subject, too: "According to geologists, the lake continued on the Himalayan side of the valley until late Pleistocene time, after which it was drained by the formation of the rive Jhelum on the valley's southern side. Radio-carbon dating indicates that this happened over 31,000 years ago."^ [50] [62]

Albeit the scientists are in disagreement about the geological history of this place, N?lamat Pur?na tells us that Kashmir once was an abode of Devas, Nagas, and other nonhuman mystical extraterrestrial beings possessing superhuman powers. All of these, says the legend, were "created by" (in the texts it says they were descendants of) Ka?yapa, whom we have showed being another Avatar of Vishnu. Moreover, it says that the human race was also descended from celestial beings, and after Candradeva had made the valley suitable for human life, humans were brought over to the Kashmir valley by Ka?yapa, who was in charge of that region.^ [51] [63] Thompson found in his own research that this story has many similarities with the Celtic story of Ireland.^ [52] [64] Thus, we can see once more that the ancient texts can be cross-referenced and almost identical stories are found all around the world.

I am bringing up Kashmir because it will be very important in a later paper when we discuss the "mythical" realms underneath the surface of the Earth, so important for the AIF. Kashmir is still a very well-guarded place because of its different portals leading to ancient underground facilities. These facilities are both third-dimensional and interdimensional realms. We will discuss this in a following paper about the star system Aldebaran in the Pleiades. Kashmir and its vicinity is, as most of us know, also an important outpost for the Dalai Lama and his monks.

VIII. Solid 3-D Encounters Between Vedic Gods and Humans

As we have mentioned before, Brahm? could mean both the Prime Creatrix (The Divine Feminine) and Lord Vishnu, Lord Shiva, Lord Krishna, or any other of the upper echelons of "Lords" in the Vedas, depending on the context and which cult a person subscribes to. Brahm? is often referred to as "the first living being within the universe."^ [53] [65] Furthermore, "Brahm? generated various bodily forms by direct mental action, and generations of descendants were produced from these forms by sexual reproduction."^ [54] [66] I believe this is telling us that the Creatrix was able to create original life forms with Her thoughts, but further down the line, recreation amongst humanoids were done by sexual implications. The reason for the latter is quite obvious, in my opinion, because in a universe of Free Will, sexual reproduction gives the being a choice with whom he or she wants to reproduce, and depending on the genes and other characteristics, this provides leeway for more options.

Just like the Sumerian and Babylonian texts suggest, the Vedic literature also states that we humans have descended from the Devas along several lines at different times. As we know, this makes a pretty complex celestial ancestry. Interesting also is that the Mah?bh?rata mentions that some heroes were the descendants of a human mother and Deva fathers. This corresponds very well with what we've discussed earlier: the gods came down from Heaven and mated with human females to create hybrid offspring. As can be expected, the heroes, who tend to be human hybrids, are of the purer genetic kind, with more Deva DNA than the general population. Hence, these heroes also tend to be Lord Vishnu's favorites. In fact, I can't think of any circumstance where the upper-echelon Devas have favored a human of a more "diluted" bloodline.

Because Earth is quite a solid place and ETs in general are less solid by nature and are vibrating on a different wavelength, it is one of the main reasons why we don't see "solid" ETs here on Earth--at least not in their original form. If a star being or a star race wants to mingle with us humans, the three most common ways of doing so are 1) they shapeshift, and what we see is a mental image that the beings produce, although this image can appear quite solid--even to such a degree that we can shake their hands or wrestle with them, believing they are appearing in a 3-D version of themselves, or 2) they have dormant bodies, lying hidden in a laboratory somewhere--often off planet, which they use when they visit Earth. These bodies may, or may not, resemble that of a human being--they can also be variants of Grays because the Gray prototype is very resilient and can handle radiation much better than any known solid body out there, as it appears, or 3) they are born here on Earth by human or hybrid parents and grow up just as any other human being but with the ability to regain their memories of their life before the earth lifetime.

I am recapping this because in the Vedas, contacts between humans and star beings were often done on a solid footing. Although we have also discussed how many of these different entities inhabit the ether (the different dimensions), many of them--particularly the upper-ranking gods--met with humans in the physical. This shouldn't be considered an oddity because in Genesis, the biblical YHWH met with the patriarchs in the physical, too, and even had lunch and dinner with them--it can hardly get any more physical than that. In most cases, I would suggest, option number 2 above would apply. It doesn't require any outlandish technology to transfer the soul and the avatar into a dormant human body. I would say we already have that technology here on Earth, albeit it is hidden from public scrutiny, of course. More sophisticated technologies than that are applied in the underground bases in the U.S. and all around the world.

Shapeshifting, by the way, is often described in the old texts. In Greek mythology, for example, we have the story about Poseidon and Zeus raping the goddesses, Demeter and Nemesis.

Quote #30: In one tale, Demeter transformed herself into a mare to escape Poseidon, but Poseidon counter-transformed himself into a stallion to pursue her, and succeeded in the rape. In another, Nemesis (Goddess of retribution) transformed into a goose to escape Zeus advances, but he turned into a swan and proceeded with the rape. She later bore the egg in which Helen of Troy was found.^ [55] [67]

From The Fourth Level of Learning, we know who Poseidon and Zeus are, and we are aware of their mentality. Poseidon is En.ki's counterpart, and so is Zeus, although Zeus is also often associated with Marduk. There are many more tales about shapeshifting. Here is one from the Mayan legends:

Quote #31: In an early Mayan text, the Shapeshifter, or Mestaclocan, has the ability to change his appearance and to manipulate the minds of animals. In one tale, the Mestaclocan finds a dying eagle. Changing into the form of an eagle, he convinces the dying bird that it is, in fact, not dying. As the story goes they both soar into the heavens, and lived together for eternity.^ [56] [68]

In ancient times, shapeshifting was not a big deal, and it often seems as if the human population who lived with alien presence not only was aware of this phenomenon but also took it for granted. Thompson, who is the expert on Vedic texts, says:

Quote #32: Many races are said to have the ability to create illusory bodily forms, as well as illusory objects of various kinds. In some cases, the illusory forms seem to have physical substance.^ [57] [69]

There are otherwise many similarities between today's world and the world of India 5000 years ago, and more, in the sense of UFOs and alien encounters. The big difference, however, is that in Vedic time, the Devas were mingling openly with mankind here on Earth, while today, the UFO pilots are strangers to mankind, and each UFO sighting is considered a "big deal" by those who were part of the event. In Vedic times, it was more or less a normal part of their day. UFOs, which when we discuss Vedic times, should rather be called IFOs (Identified Flying Objects) because that is what they were. They are commonly described in the texts and have a common name. They are called vim?nas.

viii.i. Gods Raping Humans and Other Goddesses are as Common in Ancient Texts as Having "Normal Sex" Amongst Humans is Today

While we were discussing shapeshifting amongst the gods, it seemed inevitable to also include the subject of rape--it's almost as if that specific subject sneaks in even where one thinks it doesnt belong. I can only explain that as a sign of how common rape was in ancient times between gods and goddesses, male gods and human females, and female goddesses and male gods. This, of course, then transferred into the human consciousness, and humans started thinking that rape is normal because "the gods were doing it."

I just want to spend a little time on this subject before we continue because I found an excellent article the other day on the Internet, written by the psychologist and author, Valerie Tarico, from Seattle, Washington. She has spent some time looking into this as well and has made a list of obvious rapes in the ancient texts. I am going to copy and paste from her article, It's Not Rape If He's a God--Or Thinks He Is. The reader will immediately recognize at least most of these gods and goddesses from the Wes Penre Papers.

Zeus comes to Danae in the form of a golden shower, cutting "the knot of intact virginity" and leaving her pregnant with the Greek hero, Perseus.

Jupiter forcibly overcomes Europa by transforming himself into a white bull and abducting her. He imprisons her on the Isle of Crete, over time fathering three children.

Hermes copulates with a shepherdess to produce Pan.

The legendary founders of Rome, Romulus and Remus are conceived when the Roman god Mars impregnates Rea Silvia, a vestal virgin.

Helen of Troy, the rare female offspring of a god-human mating, is produced when Zeus takes the form of a swan to get access to Leda.

In some accounts Alexander the Great and the Emperor Augustus are sowed by gods in the form of serpents, by Phoebus and Jupiter respectively.

Though the earliest Christians had a competing story [70], in the Gospel of Luke, the Virgin Mary gets pregnant when the spirit of the Lord comes upon her and the power of the Most High overshadows her.

The earliest accounts of Zoroaster's birth have him born of a human father and mother, much like Jesus [71]; but in later accounts his mother is pierced by a shaft of divine light.

The Hindu god Shiva has sex with the human woman Madhura, who has come to worship him while his wife Parvati is away. Parvati turns Madhura into a frog, but after 12 years in a well she regains human form and gives birth to Indrajit.

The Buddha's mother Maya finds herself pregnant after being entered from the side by a god in a dream.

Whether or not the delectable young thing puts up a protest, whether or not seduction requires deception, whether or not the woman already has a husband or love, whether or not she is physically forced, the basic assumption is that the union between a god and a woman is overwhelming in an orgasmic way, not a bloody, head-bashed-against-the-ground kind of way.

And afterwards? Well, what woman wouldn't want to be pregnant with the son or daughter of a god? That is how the stories play out. In the Luke story, Mary later exults in the honor that has befallen her (L 1:46-55).

This omission is more than regrettable, it is tragic. Two thousand years after Hebrew and Aramaic texts were assembled into the modern Jewish Bible, 1600 years after a Roman Catholic committee voted books in and out of the Christian Bible, 1400 years after Muhammad wrote the Koran (which draws heavily on the moral framework of the Judeo-Christian tradition), we still struggle with the question of female consent. Our struggle is made immeasurably harder by the presence of ancient texts that have become modern idols--texts that put God's name on men's desires [72].

The most extreme example may be a document [73] published by the Islamic State, outlining rules for the treatment of sexual slaves, rules drawn from the Koran. Closer to home for most Americans is the awkward but widespread existence of Christian leaders who teach [74] that a woman's glory is in childbearing, and that a woman who fails to service her husband whenever he desires is failing to serve God.

But even closer to home for many is the shocking prevalence on college campuses and in society at large of sexual manipulation and coercion perpetrated by males who otherwise seem morally intact. One can't help but notice that a large number of high profile cases involve high status males: fraternity members, a famous actor, a radio host, small town football stars and big league professional athletes--men, in other words, who think they are gods. Convinced of their own deific qualities, it just follows that the object of their attentions has gotta want it--and if she doesn't, well, that fine too, because when a god wants a woman, consent isn't really part of the story.^ [58] [75]

I strongly advise the reader to read the entire article because it brings up a few other issues that I don't want to insert here. If I do, we need to discuss them, and we simply don't have space for that, and the subjects may not totally fit into this particular paper, albeit they may fit in elsewhere, in another level of learning.

As we can see, rape is used, not only for pleasure, but for a number of reasons, where the most common are control and purification of the "godly genes." Of course, pleasure is certainly part of it, too--the gods are extremely sexual. However, the above list is showing a bizarre trend that has survived up to modern times--even the fact that some humans have sex with animals (not mentioned in Tarico's article). This was not uncommon in ancient days, either--the gods were doing that part, too.

IX. Vim?nas, the Flying Machines of the Gods

Even the worst skeptic will have a very hard time explaining the vim?nas away. How can somebody from a "primitive culture," (or a supposedly primitive culture), have any concept whatsoever about flying machines the way they are described in the Vedic texts? Sometimes, these flying objects are described as airplanes flying around in the sky, not at all dissimilar to our own, modern flights. Other times they are spaceships, capable not only of space travel close to Earth, but also of interstellar space travel--ships going in shuttle traffic between Earth and the abodes of the gods. Calling this "fantasies" is the same as being in total denial--the "primitive people" who "made up" the stories about these spaceships and how they worked, could never have done so without having interaction with beings from the stars. What if they were the world's first science fiction writers, then? The same problem remains--how could even the most brilliant mind from that time, 5000 years ago, or more, have come up with something like that without anything to compare it to? It's impossible.

Vim?nas could be both physical and energetic machines--meaning that they could be both airplanes and solid spaceships, as well as energetic, interdimensional vehicles. In fact, they are also described as very large "mother ships!"^ [59] [76] These ships were never made by humans, but humans in "good standing" with the AIF could acquire the right to be flown around in them. They also had to be technically savvy. [image 77]Fig. 10. Tripura Vimana (http://www.bibliotecapleyades.net/vimanas/vs/vs02.htm [78]).

There were many different kinds of them, and while fig. 10 shows a Tripura Vim?na, which seems to have been used as a form of airplane, but also, perhaps, as a vehicle that could land on the water--the typical Vim?na was more "space-ship like." They, too, had different forms and shapes, and fig. 11shows one of these--a "physical" craft. [image 79]Fig. 11. Vim?na, which may have been used for space travel--the propellers could have been used in the atmosphere, or for other reasons, unknown to us.

For obvious reasons, I am not sure if there are any good pictures of the interdimensional kinds of Vim?nas, except one that's supposed to be of old Indian origins (see fig. 12). You can see the resemblance to the modern saucer-like UFOs. [image 80]Fig. 12. Vedic Vim?na for possible interstellar flights.

Last, I want to show a picture of a Vim?na that had wings, similar to our own airplanes (fig. 13.) [image 81]Fig. 13. A Shakuna Vim?na with wings, similar to our airplanes.

If we look at the blueprints of these vehicles (and they are easy to find), most of them resemble the blueprints of the modern UFOs--blueprints that allegedly have been released by whistle-blowers who have worked at Area 51 and other military secret space program sites. We may argue that they look futuristic and primitive at the same time, but on the other hand, this may not have been exactly how they looked like. Who originally drew them and put them in the Vedic records? The interesting thing is not how they appear on blueprints and in cuneiform, but that they were included at all in a time period when such technology was supposedly unheard of. Fig. 11, for example, has been taken from the ancient texts, and someone has tried to determine how it worked. The original ones were often said to be wooden vehicles--obviously referring to the vehicles that flew across the atmosphere.

Intriguing also is to read about when humans and gods were flying around in these craft. Here is an example of King ??lva, a human king, who developed an intense animosity toward Lord Krishna and vowed to destroy Krishna's city of Dv?rak?. To be able to do so, he acquired a Vim?na by worshipping Lord Shiva. I want to show the reader the text when the King actually flew this vehicle in the air. The translator has translated the word Vim?na as an airplane, which I think is unfortunate.

Quote #33: The airplane occupied by ??lva was very mysterious. It was so extraordinary that sometimes many airplanes would appear to be in the sky, and sometimes there were apparently none. Sometimes the plane was visible and sometimes not visible, and the warriors of the Yadu dynasty were puzzled about the whereabouts of the peculiar airplane. Sometimes they would see the airplane on the ground, sometimes flying in the sky, sometimes resting on the peak of a hill, and sometimes floating on the water. The wonderful airplane flew in the sky like a whirling firebrand--it was not steady for a moment.^ [60] [82]

Thompson, who also uses this quote for the same reason as I do, is telling us that this Vedic text is translated by A.C. Bhaktivedanta Swami Prabhup?da, who never even once referred to UFOs or flying saucers in his translations. Nevertheless, when we read this passage (and many others), it is so similar to how we otherwise describe an interdimensional UFO that we can hardly make any mistake about it. It definitely sounds as if the Vedic gods have come back in our time (or they never left).

Just to have something to compare with--here is a modern UFO sighting, described by six Air Force officers (my emphasis):

Quote #34: An Air Force RB-47, equipped with electronic countermeasures (ECM) gear and manned by six officers, was followed by an unidentified object for a distance of well over 700 mi. and for a time period of 1.5 hr., as it flew from Mississippi, through Louisiana and Texas and into Oklahoma. The object was, at various times, seen visually by the cockpit crew as an intensely luminous light, flowed by ground-radar and detected on ECM monitoring gear aboard the RB-47. Of special interest in this case are several instances of simultaneous appearances and disappearances on all three of these physically distinct "channels," and rapidity of maneuvers beyond the prior experience of the air crew.^ [61] [83]

The two events, happening thousands of years apart, are remarkably similar. Just as little as a science fiction writer today, who for argument's sake doesn't have any "inside information," can predict how airplanes or spaceships look like thousands of years in the future--and mind you that in Vedic times, there were supposedly no vehicles flying in our airspace at all! How more obvious can it be that we had visitors in ancient times, and that these visitors mingled with humans. I would say that the proof is very solid and would "hold up in court."

Indeed, according to the ancient texts, everybody knew that space travel was possible--this included traveling to other worlds in other star systems, traveling through higher dimensions, and traveling through higher-dimensional regions in other star systems! The latter means that they had no problems understanding that a solar system did not only exist in a 3-D solid form, where certain worlds were barren and uninhabited if experienced in 3-D. They were fully aware that life exists in a multidimensional form, in another dimension than that of the solid Third Dimension. They fully comprehended what I have been writing about--even if you land on a planet in another solar system and you don't find any form of life whatsoever, that same planet may teem with life in a higher dimension, and you may be surrounded by it without being able to perceive it. The old East Indian culture knew that you have to travel in your avatar (light-body) sometimes, in order to reach these occupied dimensions. Even today, only a few people on this planet can comprehend such a thing. This tells us that the Indian people were much more multidimensional than we are now, and their neuro pathways were more highly developed. Hence, it's fair to presume that somewhere along the lines of time, humanity devolved to a very solid 3-D being. It's only since the Industrial Revolution and onward that mankind once again began developing her DNA, her dormant neuro pathways in the brain, and the body in general.

Some people will still shake their heads and say that something is wrong here because could the Vedic people really comprehend all this and still think the Earth was flat, as it says in certain passages of the scriptures?^ [62] [84] I would say that Thompson's explanation to this makes a lot of sense to me. He says,

Quote #35: The earth is also described as a flat disk, called Bh?-ma??ala, which is 500,000,000 yojanas in diameter. However, a careful study of Vedic texts shows that this "earth" actually corresponds to the plane of the ecliptic.^ [63] [85] This is the plane determined, from a geocentric point of view, by the orbit of the sun around the earth. This plane is, of course, flat, and thus in one sense the Vedic literature does speak of a flat earth. One has to be alert to the fact that the term "earth," as used in Vedic texts, does not always refer to the small earth globe.^ [64] [86]

Another thing, which blew my mind when I read it, is the ancient Indians' knowledge of certain metaphysical norms, which science today is not remotely aware of--except maybe on the highest level, where everything of value is kept secret. A regular person would laugh at it, but I explained it both in Level II and in Level IV, and now I learn that the Vedic people already knew this. Listen to the following; here the hero Arjuna is travelling into the region of the stars:

Quote #36: No sun shone there, or moon, or fire, but they shone with a light of their own acquired by their merits. Those lights that are seen as the stars look tiny like oil flames because of the distance, but they are very large. The P???ava saw them bright and beautiful, burning on their own hearths with a fire of their own...

Beholding those self-luminous worlds, Phalguna, astonished, questioned M?tali in a friendly manner, and the other said to him, "Those are men of saintly deeds, ablaze on their own hearths, whom you saw there, my lord, looking like stars from earth below."^ [65] [87]

Albeit the Vedas put it a little differently, M?tali said that the stars are inhabited by "star beings." I wouldn't say they always are of "saintly deeds," but the ground principle is correct. Beings are living on planets, too, but most of the intelligent life forms out there are "star beings," i.e. they live in the stars, but of course not as 3-D beings--we are talking about higher dimensions. Thompson is adding to this: "No surprisingly, the inhabitants of the sun are regarded as having bodies of fiery energy, and the bodies of the inhabitants of other planets are said to be built from types of energy suitable for the environments on those planets."^ [66] [88] It couldn't be said more directly than that. This is why we are saying that our soul fragment, which is inhabiting our current 3-D body, is made up of tiny fires, and these fires also create the shape of the physical body. Every cell of our body is typically a little tiny fire. It's when we forget that we are "fiery beings" that we lose our power and think we're only capable of 3-D things--often not even that. Every cell in our body is a copy of the Whole.

ix.i. Vim?nas as War Vehicles on Land and in Space

According to the Vedas, we are now in the Fourth Age; the three previous Ages were called, The Golden Age, The Silver Age, and the Bronze Age. We are currently living in the Iron Age. Vim?nas are all so different in shape and form, and they behave so differently that it would take volumes to explore everything about them. Entire flight manuals were written, describing how the different Vim?nas flew and about their typical characteristics. They were basically four in number, and they were called the Shakuna Vim?na, the Sundara Vim?na, the Rukma Vim?na, and the Tripura Vim?na. Here are a few of the "secrets" around these vehicles, because just like in our days, they had "Intelligence Spies" who tried to find out things about the enemies' Vim?nas. The secrets the "Intelligence Agencies" were acquiring about were as follows:

• The secret of constructing airplanes, which will not break, which cannot be cut, which will not catch fire, and which cannot be destroyed.
• The secret of making planes motionless.
• The secret of making planes invisible.
• The secret of hearing conversations and other sounds in enemy planes.
• The secrets of receiving photographs of the interior of enemy planes.
• The secret of ascertaining the direction of enemy planes approach.
• The secret of making persons in enemy planes unconscious.
• The secret of destroying enemy planes.^ [67] [89]

[image 90]Fig. 14. Different types of ancient vehicles. They look very similar to a modern helicopter, airplanes, and even a submarine. See more at http://www.crystalinks.com/ancientaircraft.html [91].

The Vedas are possibly the most compelling and educating ancient scriptures that we know of in the world today. When we have made ourselves familiar with the Sumerian/Akkadian/Babylonian texts, the Vedas follow right after, similar to another part of a long series of books; it's quite amazing.

This is also the case when we're discussing the Vim?nas. In the Mahabharata, Asura Maya had a measuring of twelve cubits^ [68] [92] in circumference with four strong wheels. In wartime, these vehicles carried sometimes devastating weapons, which they also used. Some of these weapons were radioactive, so there were not only blazing missiles in use, but also atom bombs and similar weapons of a genocidal nature.

For example, Lord Indra's "Dart" operated via a circular "reflector." When it was switched on, it produced a "shaft of light," which, when it focused on any target, it instantly "consumed it with its power." Lord Indra is the equivalent to the Babylonian Lord Marduk. Some of the weapons could even seek out sounds. This sounds familiar, doesn't it? It started out with our old sci fi movies, and eventually the military released the technology and started using them in wars.

One of the most fearful weapons used in conjunction with Vim?nas is also described in the Mahabharata. The narrative explains:

Quote #37: Gurkha flying in his swift and powerful Vimana hurled against the three cities of the Vrishis and Andhakas a single projectile charged with all the power of the Universe. An incandescent column of smoke and fire, as brilliant as ten thousands suns, rose in all its splendor. It was the unknown weapon, the Iron Thunderbolt, a gigantic messenger of death which reduced to ashes the entire race of the Vrishnis and Andhakas.^ [69] [93]

This sounds very similar to a nuclear bomb, doesn't it? It's not at all impossible that it was a nuclear bomb because these weapons were quite frequently used by the AIF throughout history. In Level I, we discussed the Dead Sea, which still hasn't recovered from the radioactivity that was released there in biblical times--same thing applies to Sodom and Gomorrah. Women who live there today still give birth to stillborn babies or children who have defects due to radioactive fallout.

The excellent website Crystalinks adds to this, and the webmaster says that "it's important to note that these kinds of records are not isolated. They can be cross-correlated with similiar [sic] reports in other ancient civilizations. The after-affects [sic] of this Iron Thunderbolt have an ominously recognizable ring. Apparently, those killed by it were so burnt that their corpses were unidentifiable. The survivors fared little better, as it caused their hair and nails to fall out." I would say it's very evident that we are discussing radioactivity here.

Crystalinks states that the most disturbing thing, however, about these mysterious Vim?nas is that there are some matter-of-fact records describing how to build one. In their own way, the instruction is quite precise. This is from the Sanskrit Samarangana Sutradhara:

Quote #38: Strong and durable must the body of the Vimana be made, like a great flying bird of light material. Inside one must put the mercury engine with its iron heating apparatus underneath. By means of the power latent in the mercury which sets the driving whirlwind in motion, a man sitting inside may travel a great distance in the sky. The movements of the Vimana are such that it can vertically ascend, vertically descend, move slanting forwards and backwards. With the help of the machines human beings can fly in the air and heavenly beings can come down to earth.^ [70] [94]

The Hakatha (Laws of the Babylonians) also states:

Quote #39: The privilege of operating a flying machine is great. The knowledge of flight is among the most ancient of our inheritances. A gift from those from upon high. We received it from them as a means of saving many lives.^ [71] [95]

The last sentence sounds almost like an advertisement for a new military invention. Information given in the ancient Chaldean work, the Sifrala, contains over one hundred pages of technical details on building a flying machine! It contains words which translate to graphite rod, copper coils, crystal indicator, vibrating spheres, stable angles, and so on! Who said that the Wright Brothers were pioneers in flying machines in the air??? This kind of information is still there; it's just a matter for people to be willing to open up their eyes and ask themselves--and perhaps their government representatives--why this information is being withheld in school and in general. Theories are theories, but proof is proof.

Still there is more; much more! This time I want to quote directly from Crystalinks' excellent webpage on Vim?nas.

Quote #40: The Indian Emperor Ashoka started a Secret Society of the Nine Unknown Men: great Indian scientists who were supposed to catalogue the many sciences. Ashoka kept their work secret because he was afraid that the advanced science catalogued by these men, culled from ancient Indian sources, would be used for the evil purpose of war, which Ashoka was strongly against, having been converted to Buddhism after defeating a rival army in a bloody battle. The Nine Unknown Men wrote a total of nine books, presumably one each. Book number was The Secrets of Gravitation! This book, known to historians, but not actually seen by them dealt chiefly with gravity control. It is presumably still around somewhere, kept in a secret library in India, Tibet or elsewhere (perhaps even in North America somewhere). One can certainly understand Ashokas reasoning for wanting to keep such knowledge a secret, assuming it exists.

Ashoka was also aware of devastating wars using such advanced vehicles and other futuristic weapons that had destroyed the ancient Indian Rama Empire several thousand years before. Only a few years ago, the Chinese discovered some Sanskrit [sic] documents in Lhasa, Tibet and sent them to the University of Chandrigarh to be translated. Dr. Ruth Reyna of the University said recently that the documents contain directions for building interstellar spaceships! Their method of propulsion, she said, was anti- gravitational and was based upon a system analogous to that of laghima, the unknown power of the ego existing in mans physiological makeup, a centrifugal force strong enough to counteract all gravitational pull. According to Hindu Yogis, it is this laghima which enables a person to levitate.

Dr. Reyna said that on board these machines, which were called Astras by the text, the ancient Indians could have sent a detachment of men onto any planet, according to the document, which is thought to be thousands of years old. The manuscripts were also said to reveal the secret of antima; the cap of invisibility and garima; how to become as heavy as a mountain of lead. Naturally, Indian scientists did not take the texts very seriously, but then became more positive about the value of them when the Chinese announced that they were including certain parts of the data for study in their space program! This was one of the first instances of a government admitting to be researching anti-gravity.^ [72] [96]

The manuscript doesn't tell us whether the technology was used to fly to other solar systems or not. However, in the Ramayana, there is a highly detailed story about a trip to the Moon in a Vim?na (or Astra) and details a battle on the Moon with an Atlantean ship called Asvin. This is just a small piece of evidence showing how the Indians used highly sophisticated technology that yet has to see the light of day in the modern world.

If we really want to understand this ancient technology, we need not go forward in time, but backward! We basically need to go as far back as fifteen thousand years. The so-called Rama Empire of Northern India and Pakistan developed around that time and was a nation of many large, sophisticated cities. Many of the ruins can still be found in the desert of Pakistan and Northern and Western India. The Rama Empire existed side by side with the Atlantean Empire in the mid-Atlantic Ocean and was ruled by Priest-Kings, something that was very common in those days.

The cities of Rama were also known as The Seven Rishi Cities, where Rishi stands for Sages--the beings whom, amongst other things, we know were the scribes of the gods. The ancient Indian epic describes the Vim?nas as double-deck, circular aircraft with portholes and a dome, which immediately makes us think of the modern Flying Saucers!It flew with the "speed of the wind" and gave forth a "melodic sound." There were, as I've mentioned, at least four different types of these Vim?nas; some were saucer-shaped, others like long cylinders (the modern cigar ships?). According to the scriptures, the Indians manufactured these ships themselves and wrote entire detailed flight manuals. Many of these manuals still exist today and have been translated to English. I can't help but think that if this is correct, it reminds me of the German Vril Ladies around World War II, who channeled the "Anunnaki" from the star system Aldebaran in the Constellation of Taurus in the Pleiades. They, too, channeled similar crafts and were told exactly how to build them, albeit none of these psychic ladies were technologically savvy at all. However, the information they channeled seemed to be pretty accurate if we are to believe all the German "Foo Fighters" that the allies encountered at the end of WW II--some of them looking similar to Flying Saucers. In 2009, I wrote quite extensively about the Vril Girls in my e-book, The Myth Around Supriem David Rockefeller^ [73] [97], and I will dedicate an entire paper in this level of learning to them, their findings, and the interaction with the AIF, who to a large degree, has settled in the Pleiades. My point is that the Indians probably either channeled the information how to build Vim?nas from the AIF, or the technology was given to them, and they learned how to use it. It is now a known fact that the Nazis were exceptionally interested in ancient India and Tibet and sent annual expeditions to both places, starting in the 1930s. That should tell us something.

The information about the Vim?nas--how they were built, how they worked, how and where they were used, and how they flew is mind-boggling. There is so much, and the evidence is so incredible that no one can, without making a fool of himself or herself, say that this is bogus. This kind of technology was not supposed to have existed fifteen thousand years ago--remember? Still it did, and no one is really telling us about it--and most importantly, no scholar is explaining to us how the relatively "primitive" people in the Indus Valley could hide this information. Of course, this technology, to a larger or smaller degree, is used by today's scientists, but we--the herd-- are not supposed to know where their information came from. No wonder that they call Planet Earth "The Farm." We "ordinary people" don't tell the cows what we know, either. I guess there are some similarities in thinking right there...The Indians had access to solar energy, free energy, and anti-gravity technology--the exact things we say we are trying to figure out right now and attempt to get the Oil Industry to accept.

Unfortunately, the way it usually goes, the Vim?nas became mostly used for warfare and were commonly used in the Atlantean Wars, where the Atlanteans used their Asvins, as they were called in the East Indian writings. The Atlanteans apparently called their flying machines Vailixi, and they were even more sophisticated than the Indian vessels. The Vailixi were cigar-shaped and could fly in the air, under water, and in space. The Vim?nas, on the other hand, were often saucer-shaped, and there we have it--still today we see these similarly shaped UFOs. Having this information, it's fair to assume that these UFOs people are seeing may belong to the AIF but could just as well be our own military craft. I am sure it is a mix.

Eklal Kueshana, who is the author of The Ultimate Frontier, wrote in an article in 1966 (here he describes the Vailixi as saucer-shaped, contrary to what it says in some Indian writings).

Quote #41: Vailixi were first developed in Atlantis 20,000 years ago, and the most common ones are saucer shaped of generally trapezoidal cross-section with three hemispherical engine pods on the underside. They use a mechanical antigravity device driven by engines developing approximately 80,000 horse power. The Ramayana, Mahabarata and other texts speak of the hideous war that took place, some ten or twelve thousand years ago between Atlantis and Rama using weapons of destruction that could not be imagined by readers until the second half of this century.^ [74] [98]

These vehicles, however, were definitely used in the end phase of the Atlantean Wars, and the battles could be incredibly destructive. Here is from the Mahabharata again:

Quote #42: [the weapon was] a single projectile charged with all the power of the Universe. An incandescent column of smoke and flame as bright as the thousand suns rose in all its splendor. An iron thunderbolt, a gigantic messenger of death, which reduced to ashes the entire race of the Vrishnis and the Andhakas. The corpses were so burned as to be unrecognizable.

The hair and nails fell out; pottery broke without apparent cause, and the birds turned white. after a few hours all foodstuffs were infected. to escape from this fire, the soldiers threw themselves in streams to wash themselves and their equipment It would seem that the Mahabharata is describing an atomic war! References like this one are not isolated; but battles, using a fantastic array of weapons and aerial vehicles are common in all the epic Indian books. One even describes a Vimana-Vailix battle on the Moon! The above section very accurately describes what an atomic explosion would look like and the effects of the radioactivity on the population. Jumping into water is the only respite.

When the Rishi City of Mohenjodaro was excavated by archaeologists in the last century, they found skeletons just lying in the streets, some of them holding hands, as if some great doom had suddenly overtaken them. These skeletons are among the most radioactive ever found, on a par with those found at Hiroshima and Nagasaki. Ancient cities whose brick and stonewalls have literally been vitrified, that is-fused together, can be found in India, Ireland, Scotland, France, Turkey and other places. There is no logical explanation for the vitrification of stone forts and cities, except from an atomic blast.

Futhermore, at Mohenjo-Daro, a well planned city laid on a grid, with a plumbing system superior to those used in Pakistan and India today, the streets were littered with black lumps of glass. These globs of glass were discovered to be clay pots that had melted under intense heat! With the cataclysmic sinking of Atlantis and the wiping out of Rama with atomic weapons, the world collapsed into a stone age of sorts, and modern history picks up a few thousand years later Yet, it would seem that not all the Vimanas and Vailixi of Rama and Atlantis were gone. Built to last for thousands of years, many of them would still be in use, as evidenced by Ashokas Nine Unknown Men and the Lhasa manuscript.^ [75] [99]

An Atomic War can hardly be described in better terms than this.

It was not just because of all those wars--both civil wars and wars between countries--that it was decided from Higher Realms that mankind needed to be wiped out, although it certainly had a lot to do with it. Many people died in these wars, but the population worldwide was still larger than certain gods wanted it to be--in particular, since everything was so destructive. Elsewhere, Lord En.ki as Poseidon/Neptune continued with his genetic experiments that gave birth to the most abominable creatures, which then were left to care for themselves on the planet's surface, after En.ki realized that they did not fit his purpose. These creatures, too, were creating havoc against gods and men, and everything seemed to go out of hand. Space travel happened--there is no doubt about that--both within the solar system and to other places farther away. However, Earth was already then a quarantined planet, and other beings in the Universe saw how destructive everything had become. No one wanted mankind out in space--they were too indoctrinated and manipulated by the AIF, and whatever they did, they ran the errands of their gods. Some were deciding for mankind's destruction and the termination of all life on Earth.

The Ice Age was coming to an end, and icebergs were melting at the poles, making the water level much higher. A natural catastrophe was around the corner, and the gods knew it, although they didn't necessarily tell the humans. If they, in addition, could contribute to making this catastrophe a little worse than it otherwise would have been, perhaps that was the answer to how to wipe out mankind and life on Earth. How this all happened is explained in other levels of learning but were then based mainly on the Sumerian/Babylonian texts. I don't want to bore the reader by going through the same story again, but to show that the Vedas are actually telling the same story about the Deluge as the Babylonian and Mesopotamian texts is of great value because it shows that regardless of which religion or myth we are discussing, the stories are predominantly based on the same theme; so also are the Vedas, as we shall see soon. First, however, let us insert a short section about the Humanoid Template and what that really means.

X. The Humanoid Template

I have often written that the "humanoid template" is the template being used when creating intelligent life forms, which are eventually going to be capable of space travel. With humanoid template, I don't mean that all ETs out there look exactly like us--it means that all beings, at least in our region of the Universe, have two arms, two legs, one head, and a torso. This gives a Creator Goddess plenty of options to choose from when seeding a new specie. Humans, Reptilians, and Grays all fit into this category, as do also Praying Mantises and other, for us, abominable beings.

The Pur??as talk about 400,000 humanlike races living on different planets and of 8,000,000 other kinds of life forms, including plants and lower types of animals. Of the 400,000 humanlike beings, we humans are supposedly amongst the least powerful of them all. This is a crude statement, in my opinion, because it is not true. We may be at this point the least powerful, when our life force is sucked out of us, and we are dispensable and manipulated into being "nothing," but once we have gained our full power, we are actually one of the most powerful beings of them all. Of course, the Patriarchal Regime will never tell us that.

People of today who encounter so-called aliens in UFOs or on the ground, tell us about beings who look quite different from each other--we have those who look like Reptilians, Dragons, Insects, Plants, fish-like beings, and everything in between. Some of them also look human, similar to us. The same thing is being told in the Vedas. There are those who look quite beautiful, like the Gandharvas and the Siddhas. Others, however, are ugly and scary looking, such as the Kimpuru?as--kim meaning "is it?" in Sanskrit, and puru?a means "human" ("is it human?")

Important to explain is also the powers that the non-humans possessed--powers that humans were said to be able to possess too; some more than others. These powers of the gods were called siddhis. Here are some of the powers listed:

1. Mental communication and thought-reading. These are standard among Vedic humanoids, but normal speech through sound is also generally used.

2. Being able to see or hear at a great distance.

3. Laghim?-siddhi: levitation or antigravity. There is also a power of creating enormous weight.

4. A?im?- and mahim?-siddhis: the power to change the size of objects or living bodies without disrupting their structure.

5. Pr?pti-siddhi: the power to move objects from one place to another, apparently without crossing the intervening space. This power is connected with the ability to travel into parallel, higher-dimensional realms.

6. The ability to move objects directly through the ether, without being impeded by gross physical obstacles. This type of travel is called vih?yasa. There is also a type of travel called mano-java, in which the body is directly transferred to a distant point by the action of the mind.

7. Va?it?-siddhi: the power of long-distance hypnotic control. Vedic accounts point out that this power can be used to control people's thoughts from a distance.

8. Anadh?na, or invisibility.

9. The ability to assume different forms or to generate illusory bodily forms.

10. The power of entering within another person's body and controlling it. This is done using the subtle body [the avatar, Wes' comment].^ [76] [100]

If this isn't mind-blowing, I don't know what is! Each of these points corresponds exactly to what I have been telling the reader since the beginning of Level I. Thus, we have a few options here:

1. The Vedas are mistranslated and mean something entirely different (this is highly doubtful because even the translator, when these texts were interpreted, didn't know this much about metaphysics and the power of the mind, etc.)

2. The Vedas are correctly translated but have been used by Intelligence Agencies to create a fake "Alien Agenda," based on the Vedas, having nothing to do with present reality (this is also very doubtful because obviously, people see UFOs and encounter strange things. Also, this is one reason why my papers are so extensive--I want to show the reader that what I've been writing about is true--at least as true as they possibly can get. I want to show that this is not a huge psy op, but is actually happening all around us). There are obviously "fake Alien Agendas," but I have done my best to point out what is and what isn't actual.

3. Everything is just myth and has nothing to do with reality (it requires an extremely closed mind to imply that).

Although the points in the Vedic texts that I wrote down above (1-10) may be obvious for most readers, I still want to go over some of them because they're so revealing. What are the texts actually implying? They are implying that aliens communicate both with speech and with thought (depending on what kind of being it is). They have the ability to manipulate space and matter and can move objects from one place to another--taking shortcuts by moving the objects directly through matter and obstacles in space/time. This is exactly what ETs have been seen doing, and it can be done because they can have objects vibrating on a higher level than the environment, and thus move right through walls, for example.

They are also able to move their bodies through space/time long distance. Yes, they can, but their bodies are not third-dimensional, and therefore their bodies are much less solid. We are talking about nano-travelling here. Furthermore, they mention both shapeshifting and invisibility, which are two other things we hear a lot about today when discussing aliens. The two are closely related because these beings are, again, of a higher dimensional vibration and can therefore make themselves invisible or have their minds create any type of being before the eyes of a human.

Lastly, we have the "parasites." These are the beings who enter the mind of a human and take control over it. This is being done regularly as we speak, and we discussed it at length in Level IV. The "Invasion" is happening right now to a much larger extent than before, and of course, almost all of the Global Elite are possessed by these entities, working for the AIF. Other people in key positions are also being taken over. All this is done so that the AIF can have a more direct control over mankind during the Machine Kingdom Era, which has already started. Something they want to avoid, if they can, is to go through the entire birth procedure, and that of growing up to become an adult before they can start operating. Better then is to take over somebody who is already in the position they want to obtain and in an adult state.

In other words--what I've been telling the reader throughout the Levels of Learning was, to a large degree, already being told in the ancient Vedic literature--most of it is there, if we bother to research it and make it known. I'm simply bringing it to the surface. Still, I had no idea that the Vedas were as thorough as they are in this regard before I started studying them more in depth. I knew they were telling the story at some level, but not at the level I have been teaching. This is a very positive surprise!

The Vedas are also full of evidence that many different kinds of beings lived here on Earth in the past in conjunction with humans. This, of course, correlates with the AIF and what we've discussed in previous levels. These beings have been around both in physical form and in a non-physical form. After the Biblical Flood, however, the AIFs presence became more subtle and withdrawn, and human Elites were appointed to complete the AIF's tasks while the AIF themselves were staying in other dimensions, but they have never been far away.

The human lifespan over the millennia has changed. Although certain human hybrids--mostly of the Elite bloodline--could live for thousands of years, others were not that privileged (and Noah/Utnapishtim is, by some, said to be alive still). Today, as we know, our lifespan is generally between 70-95, with some exceptions. The Vedas say that prior to 5,000 years ago, humans lived until they were about 1,000 years old. A typical lifespan, however, for humanoids living outside Earth, is approximately 10,000 years. The Devas, who are the administrators of the universe (or so they think) are said to live for hundreds of millions of years.^ [77] [101]

XI. The Deluge told from a Vedic Perspective

The story of the Great Flood--the biblical Deluge--is notjust a biblical phenomenon. Even geologists and historians have acknowledged that a catastrophe on Earth occurred around 11,500 BC. It was the end of an Ice Age, and the water levels around the world rose to an abnormally high level and swallowed some of the landmasses, and new land arose from the Sea. However, there are no indications that the entire world was affected by the melting ice blocks from Antarctica and the Arctic, which means that just because of the Flood, not all mankind could have been wiped out (also, they were forewarned to some degree because the Flood didn't happen overnight--it was a relatively slow process that happened over a few generations,^ [78] [102] until it finally broke loose and turned into an unstoppable event).

I agree with the above, but that doesn't mean that most of mankind actually wasn't wiped out. Other means, such as plagues, droughts, etc., were instigated by the gods, so the overall effect was probably something similar to what was told in the Bible in the story of Noah/Ziusudra/Utnapi?tim--or whatever we want to call him. In the Vedic scriptures, he was called Satyavrata--the first 7^th Man, or the 7^th Manu, and of course, the Flood Story is told in the Vedas as well. Satyavrata became the first man to rule the Earth after the Flood, and he was already an old man, from our perspective, when the Flood occurred. Some, such as the Pleiadians, claim that he is still alive today, but hidden from public scrutiny^ [79] [103]--in other words, for what he did, En.ki rewarded him with Eternal Life.^ [80] [104] Also, when this is written, there is a movie called "Noah," which has been shown in the theatres and can now be downloaded on Netflix and other places. I saw it on Netflix, and it was pretty obvious that this movie was one in a series of Hollywood attempts to prepare us for what is to come--both in a form of population reduction and the "Return of the Gods." Here is more news from the Pleiadians--because of the Fukushima disaster, the radiation along the American West Coast is very high, and in a few years, we will see the cancer rate skyrocket there. In fact, I am working in the medical field, and I have already begun to see severe thyroid problems in people and other types of cancer that can be caused by radiation. Furthermore, the Pleiadians say that those with the most "Anunnaki" blood in their veins have an easier time surviving radiation because the Anunnaki have spent a lot of time in space, and they are--if not immune--at least have a better shield against radiation compared to the average human.^ [81] [105] [image 106]Fig. 15. Fukushima nuclear radiation spread across the Pacific Ocean.

Not all species were being terminated in the Flood, however. There were always those who managed to flee up to higher grounds, and animals, in particular, are very good at that. Furthermore, the Bible tells us that the Giants were terminated and became extinct with the Deluge, but that's false--there were many different races of Giants who survived the catastrophe, and some of them--in small quantities--are still alive on Earth today. Some of them hide in the deep jungles that are still waiting to be mapped out by scientists, while others hide in deep caves underground. Some are in hibernation, allegedly, and will one day wake up. Some humans--although not many--survived as well, besides Satyavrata and his family. As we know from previous levels of learning, Satyavrata (Noah) was the son of En.ki, and hence being considered a "pure hybrid"--a "First Generation Hybrid;" a term the late Dr. A.R. Bordon used as well for a certain type of hybrids he'd encountered in South America and supposedly was allowed to take a few photos of (fig. 16). [image 107]Fig. 16. A "First Generation Human-'Anunnaki' Hybrid" withalbino characteristics. Allegedly encountered by Dr. A.R. Bordon.

Now, let us return to the Vedas. Satyavrata was definitely the same man as the biblical Noah. It says in the Indian texts that he was the first ruler of the 7^thrace of man; meaning that he, as a survivor of the Flood, started a new line of human-ET DNA based bloodline, which was the seventh of its kind (according to how the Sages counted it, I would assume). Not only did Satyavrata and his family survive the Flood; he was also warned by the "Matsya Avatar of Vishnu." "Matsya" literally means fish in Sanskrit (??????,) and is an Avatar of Lord Vishnu,^ [82] [108] who, in his turn, as we know, is the equivalent of Lord En.ki. "Matsya may be depicted as a giant fish, or anthropomorphically with a human torso connected to the rear half of a fish."^ [83] [109] Again, here we have the infamous AIF Aquatic Bird Tribe that we've discussed so many times. Just as in the Bible, Matsya advised Satyavrata to build a giant boat in order to escape the Flood. Satyavrata was considered being completely honest (exactly as Noah was), and this is why he became known as Satyavrata, which means "One with the Oath of Truth."^ [84] [110] After the Great Deluge, Satyavrata, as the first ruler of the new mankind, became known as Vaivasvata Manu, but ruled as King Manu. His wife was Shraddha. I will call him Manu from now on (it makes me wonder if the word "manuscript" actually originates from "Manu," the "first man"--things were written down in manuscripts).

The Mahabharata says:

Quote #42: And Manu was endowed with great wisdom and devoted to virtue. And he became the progenitor of a line. And in Manus race have been born all human beings, who have, therefore, been called Manavas. And it is of Manu that all men including Brahmanas, Kshattriyas, and others have been descended, and are therefore all called Manavas. Subsequently, the Brahmanas became united with the Kshattriyas. And those sons of Manu that were Brahmanas devoted themselves to the study of the Vedas. And Manu begot ten other children named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the eighth, a daughter named Ila, [9] Prishadhru the ninth, and Nabhagarishta, the tenth. They all betook themselves to the practices of Kshattriyas. Besides these, Manu had fifty other sons on Earth. But we heard that they all perished, quarrelling with one another.^ [85] [111]

This is told in, more or less, the same manner as the biblical Flood and the story of Noah, but interestingly enough, of course, the Vedic text predates the Bible, which took many of its stories from the Vedas and the Sumerian/Akkadian/Babylonian records.

From being a little fish in a jar--a fish that Manu saved--the fish then revealed himself as being the Avatar of Lord Vishnu, and he told Manu that a Great Deluge was coming down on Earth, on man, and on every living creature on the planet. The King built a giant boat, housing his family, nine types of seeds, and animals to repopulate the Earth once the water had subsided.

At the time of the Deluge, Vishnu appeared as a horned fish, and Sesha, the King of the Nagas, appeared as a rope. With the rope, Manu fastened the boat by the horns of the fish.^ [86] [112]

The similarities are quite stunning because according to the Matsya Pur?na, Manu's boat was perched after the Deluge on the top of the Malaya Mountains! This is very similar to the stories from the ancient Sumerian mythology, where Manu was named Utnapi?tim; then we have Noah of the Bible, but the almost exact story is also told in the Qur'an. [image 113]Fig. 17. Matsya (Vishnu) protecting the Manu and the seven Sages from the Deluge. Note the horn on the fish (Vishnu), and the rope, which is said to have been a transformation of Sesha, the great Naga King. Horns are also said, in general, to work as "antennas" (source: Pleiadian Lecture, Summer 2014).

XII. Vedas in the New Age Movement

Perhaps now the reader, just as I have, has noticed how today's New Age Movement to a large degree is based on the Vedic texts--even the UFO phenomenon has a lot in common with these ancient scriptures. Also, when we discuss Manus, they remind us of the Theosophical Society under the guidance of Madame Helena Blavatsky, who in the 1800s established the seven "root races," very similar to the "manus." In fact, Wikipedia tells us (the emphasis is all mine):

Quote #43: In the teachings of Theosophy, the Manu [1] [1] is one of the most important beings at the highest levels of Initiation of the Masters of the Ancient Wisdom, along with Sanat Kumara, Gautama Buddha, Maitreya, the Maha Chohan, and Djwal Khul. According to Theosophy, each root race has its own Manu which physically incarnates in an advanced body of an individual of the old root race and physically progenerates with a suitable female partner the first individuals of the new root race. The Theosophical concept of the Manu is derived from the concept in Hinduism that the Manu was the being who was the progenitor of the human race.

When the Manu is spoken of in Theosophy, normally the being referred to is the Vaivasvatu Manu.^ [87] [114]

Vaivasvatu (or Vaivasvata) Manu is, of course, as I mentioned earlier, Noah himself. Let's continue presenting the Theosophical Seven Root Races (the italics are here in the original--my emphasis is therefore in bold):

Quote #44: In Theosophy, the Vaivasvatu Manu is regarded as the progenitor of the fifth root race, the Aryan root race. [2] This progeneration is believed to have taken place 100,000 years ago in Atlantis.

The progenitor of the fourth root race, the Atlantean root race, is called the Chakshusha Manu and is in appearance an individual of the Mongolian race. [3] This progeneration is believed to have taken place about 4,500,000 years ago in the area now inhabited by the Ashanti in the present nation of Ghana in Africa.

According to C.W. Leadbeater, a colony will be established in Baja California by the Theosophical Society under the guidance of the Masters of the Ancient Wisdom in the 28th century for the intensive selective eugenic breeding of the sixth root race. The Master Morya will physically incarnate in order to be the Manu (progenitor) of this new root race.^ [88] [115]

With the knowledge we now have from these Five Levels of Learning, we can easily see that Mme. Blavatsky was highly influenced by Prince Ea and the AIF. The current version of mankind is, supposedly, the "Fifth Root Race," which was hybridized during the Atlantean Era, 100,000 years ago. Noah/Manu himself was the result of this genetic setup. This is true in a sense, depending on how we look at it. Manu/Noah was, as noted, Lord En.ki's and a human female's son , but because Manu had about 50% of En.ki's genes, En.ki considered him being the "purest" human hybrid on Earth before the Flood--something the Bible also, in a manner, is pointing out, albeit the Bible states that Noah was the morally and ethically purest of all humans, whom otherwise were extremely demoralized, degraded, with no sense of ethics. Hence, Noah was closest to God in that sense (which is hilarious, of course, as Jehovah hardly can be said to be have been ethical or moral in any sense).

Nevertheless, it's disputable if we are the Fifth Root Race or not. Of course, Manu's genes have lived on, through the Atlantean times, through the Deluge, and after the Deluge, all the way up to present time. Manu's DNA is the DNA of the Global Elite, obviously, because En.ki wants his "own people," who are genetically the closest to him, to be his Minions here on Earth--people whom he has put in key positions in all the important fields of control. In addition, if the Pleiadians are correct, Manu/Noah is still alive and may up to this very day produce offspring, who replace people behind the scenes when applicable. In this sense, the Global Elite is the Fifth Root Race.

Most of us, however, are a mix of many (and I mean many!) different bloodlines from different ancient human lines, as well as from the Naml?'u, and extraterrestrials, such as the Vegans, the "Pleiadians," which are in fact a mix of different DNA as well, and the Orions, to name a few. Predominantly, we are a product of the cross-breeding between Marduk and the Queen of the Underworld--Queen Ere?kigal. We are indeed an entirely different bloodline than the Global Elite, the Fifth Root Race.

If Leadbeater, an influential member of the Theosophical Society, is correct, those who live in the 28^th Century will see the Sixth Root Race start taking shape, and they will replace the current Fifth Root Race. Instead of Noah, a "Master of the Ancient Wisdom," "Master Morya," will personally reincarnate to become the breeder of this new root race. [image 116]Fig. 18. Master Morya, the breeder of the future "Sixth Root Race." Another Jesus/Messiah character!

The portrait of Master Morya (fig. 18) is apparently another Jesus/Messiah character that we see so many of these days in the New Age Movement--especially in channeling.

However, who is this Master Morya? Is he worth looking into?

According to Mme. Blavatsky, Master Morya and another figure named Koot Hoomi, were the primary guides in establishing the Theosophical Society.^ [89] [117] Both these Masters were supposedly highly developed humans, known to some as the Great White Brotherhood. According to Blavatsky, these two Masters walked the Earth once upon a time, but researchers say that there is no solid evidence that either of them ever existed.^ [90] [118] However, we know how that goes, as well--"prominent" researchers do what they can to debunk certain people because they get paid for it. It's therefore certainly not easy to know, sometimes, what is true and what is not.

Annie Besant is a later generation of Theosophists than Mme. Blavatsky, and Besant also claimed to have had encounters with Master Morya. She and Leadbeater later recorded Master Morya's previous incarnations and claimed to have been able to go back all the way to Atlantean times. This is supposedly what they found:

Quote #45: Moryas earliest notable claimed incarnation is recorded by Annie Besant and C.W. Leadbeater (from, the source states, their research into the akashic records at the Theosophical Society headquarters in Adyar [Tamil Nadu], India conducted in the summer of 1910) as having been the Emperor of Atlantis in 220,000 BC, ruling from his palace in the capital city, the City of the Golden Gates.^ [91] [119]

Well, we didn't expect anything more or less than that, did we? Master Morya was the "Emperor of Atlantis," ruling from the "City of the Golden Gates." Who can this mysterious man be? Which name should I use for him? After all, there are so many I could choose from. However, because we are talking about Atlantis here, why not use the Atlantean names for him? Master Morya's Atlantean identities are Poseidon and Neptune--the Aquarian Bird Tribe Reptilian builder of, and the King of, Atlantis. His Sumerian name is En.ki.

For those who have looked into the Theosophical Society (TS) and the Great White Brotherhood (GWB), this will hardly come as a shock, though. They know that the TS is Luciferian in nature and the members are thus Enkiites. The GWB and their Ascended Masters are therefore En.ki and his chosen Minions of the Alien Invader Force (AIF).

In conclusion, the TS and the secret societies that branch out of it, such as The Golden Dawn and the OTO, and even the A?A?, are all Elitists, whether their members on the lower levels realize it or not. This means that their real Grandmaster is Prince Ea, or Lucifer.

xii.i. What Will the Sixth Root Race Bring About?

The New Age Movement in general is based on the Theosophical principles in many ways, but when we really look into it, there is nothing "new" in New Age, which many members seem to believe there is. It's actually old Vedic "prophecies" that the New Age members are carrying through due to their beliefs, which help manifest the creation of the New Man, who will be the Sixth Root Race.

However, what does this mean? If the TS is correct, Prince Ea will once again come back to produce a new species. However, this is not doable because of Ea's shortcomings on the sexual subject, so it has to be his son, Marduk, as usual, who will step in, taking his father's place in this sense. It sounds as if for this time, Marduk may not breed with Ere?kigal, or nothing would change from how it is today. Moreover, we are expecting a Machine Kingdom as well to come into existence with all its might fairly soon, with Artificial Intelligence, cyborgs, Super Soldiers, and "Singularity," where the human mind may be run by a super-computer. In other words, humanity will lose her humanity and become half human and half cyborg. This will apparently happen on one or more timelines. If this is the case, what does the Sixth Root Race bring onto the scene?

When a new Root Race is created, it's a major thing--it's basically the creation of an entirely new humanity. At least, that's how it's been in the past, and we have no reason to believe that it will be different this time.

This is what C.W. Leadbeater of the TS has to say about this particular human species (the beginning part is repetition from a section of Quote #45):

Quote #46: According to C. W. Leadbeater, a colony will be established in Baja California by the Theosophical Society under the guidance of the Masters of the Ancient Wisdom in the 28th century for the intensive selective eugenic breeding of the sixth root race. The Master Morya will physically incarnate in order to be the Manu (progenitor) of this new root race. [34] By that time, the world will be powered by nuclear power and there will be a single world government led by a person who will be the reincarnation of Julius Caesar. [34] Tens of thousands of years in the future, a new continent will arise in the Pacific Ocean that will be the future home of the sixth root race. [35] California west of the San Andreas Fault will break off from the mainland of North America and become the Island of California off the eastern coast of the new continent.^ [92] [120]

Whether there will be a Sixth Root Race or not is, at this point, not on the very top of the list when it comes to "urgent matters to take care of," and once the Machine Kingdom has taken over humanity and Singularity has become a fact, another root race is really not of any concern. We will already be trapped in the AIF's version of "Oneness," which is discussed elsewhere.

When we really understand what Singularity is, very few of us want to have anything to do with it, unless we are already completely out of our minds. It's a very scary future--a future that will happen because we have evidence of it--that future has happened! We have seen the Grays coming back from the future, being part of a Social Memory Complex, and the same thing is true for most of the channeled material. As I said in Level III--most of these channeled entities are us in the future! They are representing a future of "Oneness" that we want to have nothing to do with.

In the next paper, we will determine who is who in the Vedic literature more in detail and examine how these beings correspond with the gods and goddesses in other ancient texts.

Disclaimer!

The purpose for this series of papers, as with anything and everything I have been writing, is to express my own conclusions, based on the research I have done. It must in no way be considered the ultimate truth and must not be considered anybody else's truth until that person has thoroughly thought these things through and decided that he or she may agree with what I have concluded, in part or as a whole. If somebody does not agree, it must be that person's right to individual thinking.

Moreover, I do not want any religion, cult, secret society, or followers to be created out of my material. Also, I am not a guru or a leader of any kind, and I refuse to be treated or viewed as such. At the most, I am a student of the unknown and the mystics who wants to teach and share my experiences and the knowledge I think that I have gained.

Thank you, [image 121] ^ [1] [122] Joseph P. Farrell, "Cosmic War--Interplanetary Warfare, Modern Physics and Ancient Texts."

^ [2] [123] Barbara Marciniak's Pleiadians tell us that the "Anunnaki" were here sporadically even before the Invasion, but what I can see that she refers to is Prince Ninurta and his team, who worked together with the Naml?'u, but for obvious reasons, the Pleiadians don't want to go into that in any details--it would destroy their Creation Story. ^ [3] [124] https://www.youtube.com/watch?v=mnmsHZ7LqqM [125]

^ [4] [126] http://en.wikipedia.org/wiki/Tom_Van_Flandern [127]

^ [5] [128] https://www.youtube.com/watch?v=mnmsHZ7LqqM [125] The Ancient Cosmic War 2014 NEW DOCUMENTARY! 5 min. 44 sec. into the video.

^ [6] [129] Ibid., 6 min. 10 sec. into the video.

^ [7] [130] Ibid., approx. 7 min. into the video.

^ [8] [131] The Homo sapiens that modern science is talking about is the genetically altered species that Lucifer and his scientists created.

^ [9] [132] Michael Cremo and Richard L. Thompson, "Forbidden Archeology," p. 424.

^ [10] [133] Cited in Cremo and Thompson, The Hidden History of the Human Race, pp. 106-107.

^ [11] [134] Ibid., p. 107, op. cit.

^ [12] [135] P. 113.

^ [13] [136] P. 114.

^ [14] [137] P. 115.

^ [15] [138] SB Canto 4, op. cit.

^ [16] [139] SB 4.18.21, Translation and Purport

^ [17] [140]http://vaniquotes.org/wiki/The_leaders_of_such_degraded_men_known_as_Y aksas,_Raksasas,_bhutas_and_pisacas,_are_all_in_the_mode_of_ignorance. [141] _They_have_been_placed_under_the_control_of_Rudra [141]

^ [18] [142] Bhagavad-Gita 9.25, Purport, op. cit.

^ [19] [143] http://en.wikipedia.org/wiki/Ghost [144] , my emphasis.

^ [20] [145] http://en.wikipedia.org/wiki/Indra#In_the_Rigveda [146]

^ [21] [147] http://en.wikipedia.org/wiki/Mithra#In_tradition [148]. My emphasis.

^ [22] [149] http://en.wikipedia.org/wiki/Abaddon [150]

^ [23] [151] http://en.wikipedia.org/wiki/Shiva [152] (my emphasis).

^ [24] [153] SB 10:4:15, op. cit.

^ [25] [154] SB 10:6:4, op. cit.

^ [26] [155] Remember that I spell "avatar" with a small "a" when I refer to the human "light-body," which survives body death. "Avatar" with a capital "A" refers to the Avatars of the gods--the splits of their souls into different beings.

^ [27] [156] http://en.wikipedia.org/wiki/Putana [157]

^ [28] [158] http://en.wikipedia.org/wiki/Krishna [159]

^ [29] [160] http://en.wikipedia.org/wiki/Matrikas [161]

^ [30] [162] http://en.wikipedia.org/wiki/Kartikeya [163]

^ [31] [164] http://en.wikipedia.org/wiki/Necromancy#Antiquity [165]

^ [32] [166] http://en.wikipedia.org/wiki/Putana#Symbolism [167]

^ [33] [168] Don't be fooled by Marciniak's Pleiadians, who probably would say to this that it's true what I'm saying, but they are rebels, who are contacting us in order to change things to the better--both in the Pleiades and on Earth. Still, they associate themselves with the "Seven Sisters," or the "Seven Chicks," as they occasionally call them. They count on that humanity embrace En.ki as their benevolent Father. When that is debunked, their entire "benevolent agenda" falls like Domino bricks.

^ [34] [169] http://www.newworldencyclopedia.org/entry/Varuna [170]

^ [35] [171] http://en.wikipedia.org/wiki/Varuna#In_the_Vedas [172]

^ [36] [173] http://en.wikipedia.org/wiki/Putana#Group_of_Putanas [174]

^ [37] [175] http://en.wikipedia.org/wiki/Dakini [176]

^ [38] [177] http://en.wikipedia.org/wiki/Peri [178]

^ [39] [179] http://en.wikipedia.org/wiki/Dakini#In_Hinduism [180]

^ [40] [181] http://en.wikipedia.org/wiki/Hanuman [182]

^ [41] [183] http://en.wikipedia.org/wiki/Rama [184]

^ [42] [185] http://en.wikipedia.org/wiki/Kali [186]

^ [43] [187] http://mb-soft.com/believe/txo/lilith.htm [188]

^ [44] [189] http://en.wikipedia.org/wiki/Penance [190]

^ [45] [191] http://en.wikipedia.org/wiki/Dakini#Classes_of_dakini [192]

^ [46] [193] http://en.wikipedia.org/wiki/Gautama_Buddha [194]

^ [47] [195] SB 1.3.24, op. cit.

^ [48] [196] Stevens, 1982, pp. 77-78. Quoted from Thompson, p. 259.

^ [49] [197] Thompson, p. 292. Originally told in Nilamat Puran, http://en.wikipedia.org/wiki/Nilamat_Puran [198] .

^ [50] [199] Thompson, p. 292, op cit. Original: Agrawal, 1985, p. 7.

^ [51] [200] Thompson, p. 293.

^ [52] [201] Ibid.

^ [53] [202] Ibid., p. 209, op. cit.

^ [54] [203] Ibid., op. cit.

^ [55] [204] https://en.wikipedia.org/wiki/Shapeshifting#Greco-Roman [205]

^ [56] [206] https://en.wikipedia.org/wiki/Shapeshifting#Powers [207]

^ [57] [208] Thompson, p. 237, op. cit.

^ [58] [209] http://valerietarico.com/2014/12/16/its-not-rape-if-hes-a-god/ [210]

^ [59] [211] Thompson, p. 201ff.

^ [60] [212] Bhakdivedanta, 1986, p. 649, op. cit.

^ [61] [213] McDonald, 1971, p. 66, op. cit.

^ [62] [214] Again, as an FYI, I sometimes repeat some of the information to make sure that it sinks in. However, when I do that, I try to write about it from a slightly different angle.

^ [63] [215] Thompson, 1989, pp. 74-78, 85-88.

^ [64] [216] Thompson, 1995, p. 203, op. cit.

^ [65] [217] Van Buitenen, 1975, p. 308, op. cit.

^ [66] [218] Thompson, 1995, p. 204, op. cit.

^ [67] [219] http://www.crystalinks.com/vedic.html [220]

^ [68] [221] 1 cubit is 45.72 cm, which is 18 inches; or altogether, 18*12=216 inches. That would be 18 ft. For European readers that is approx. 5.5 meters.

^ [69] [222] http://www.crystalinks.com/vedic.html [220]

^ [70] [223] Ibid., op. cit.

^ [71] [224] Ibid,. op. cit.

^ [72] [225] Ibid., op. cit.

^ [73] [226] http://supriemrockefeller.wordpress.com/ [227]

^ [74] [228] Kueshana, 1966, op. cit.

^ [75] [229] http://www.crystalinks.com/vedic.html [220]

^ [76] [230] Thompson, 1995, pp. 204-205, op. cit.

^ [77] [231] Ibid., p. 206. (Keep in mind, that this is what the ancient texts say. Souls and spirits are immortal, and therefore, the lifespan of an interdimensional body is obsolete.)

^ [78] [232] I am referring to what is the modern way of looking at "generations," where one generation is between 22-25 years.

^ [79] [233] Pleiadian lecture, Spring 2014.

^ [80] [234] Ibid.

^ [81] [235] Ibid.

^ [82] [236] http://en.wikipedia.org/wiki/Matsya [237]

^ [83] [238] Ibid.

^ [84] [239] http://en.wikipedia.org/wiki/Manu_%28Hinduism%29 [240]

^ [85] [241] Ibid., op. cit.

^ [86] [242] It is interesting how the "gods;" regardless of myths; seem to have been "horned." I am sure that this is also the reason for the Vikings to wear horned helmets as a tribute to the Asa gods. Other horned creatures are of course Pan and the Devil--both Avatars of En.ki/Lucifer.

^ [87] [243] http://en.wikipedia.org/wiki/Manu_%28Theosophy%29 [244]

^ [88] [245] http://en.wikipedia.org/wiki/Manu_%28Theosophy%29#Theosophy [246]

^ [89] [247] http://en.wikipedia.org/wiki/Morya_%28Theosophy%29#History [248]

^ [90] [249] Ibid.

^ [91] [250] http://en.wikipedia.org/wiki/Morya_%28Theosophy%29#Incarnations [251]

^ [92] [252] http://en.wikipedia.org/wiki/Root_race#The_sixth_root_race [253]

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> Feed: The Freedom Articles
> Title: 5G_Influences DNA
> Author: Makia Freeman
> Date: Wed, 22 Jul 2020 15:17:45 -1000
 
 [image 1] [1]

A new study mathematically models how 5G induces coronaviruses (such as SARS-CoV-2 or COVID-19) via millimeter wave penetration of our cells. 5G can also influence and change our DNA.

5G induces coronaviruses

according to a new study just published on the US NIH (National Institute of Health) website PubMed.gov and published earlier elsewhere. The study, entitled 5G Technology and induction of coronavirus in skin cells [2] (full version here [3]), comes to the shocking conclusion - shocking from a mainstream scientific viewpoint - that 5G technology can instigate the body to produce viruses as a cellular response. Guess what? The 5G millimeter waves (so-called because they operate in extremely high frequencies where there is less than a millimeter between the wave peaks) can make the body produce not just any class of viruses but actually coronaviruses! This research peels back another layer of Operation Coronavirus, affirming the coronavirus 5G connection [4] that I and others were warning about in February when this entire plandemic got off the ground. In that article I asked the question: What if 5G is being used to open up the skin of those in Wuhan so as to allow the new bioweapon coronavirus to infiltrate more easily? Now with more information the question could be: What if 5G is being used to open up the skin and simultaneously create coronaviruses?

Research Spells Out How EMF in the Form of 5G Induces Coronaviruses

I will reproduce the entire abstract of the study here:

In this research, we show that 5G millimeter waves could be absorbed by dermatologic cells acting like antennas, transferred to other cells and play the main role in producing Coronaviruses in biological cells. DNA is built from charged electrons and atoms and has an inductor-like structure. This structure could be divided into linear, toroid and round inductors. Inductors interact with external electromagnetic waves, move and produce some extra waves within the cells. The shapes of these waves are similar to shapes of hexagonal and pentagonal bases of their DNA source. These waves produce some holes in liquids within the nucleus. To fill these holes, some extra hexagonal and pentagonal bases are produced. These bases could join to each other and form virus-like structures such as Coronavirus. To produce these viruses within a cell, it is necessary that the wavelength of external waves be shorter than the size of the cell. Thus 5G millimeter waves could be good candidates for applying in constructing virus-like structures such as Coronaviruses (COVID-19) within cells.

In plain English, this is what it says: DNA is constructed from electrons and atoms which can be influenced by external EM waves. These waves produce holes in the cells. The body creates hexagonal and pentagonal DNA bases to fill these holes, and these bases can join together to make virus-like structures such as coronaviruses within our cells. This builds on the previously known fact that 5G acts upon the bodys cells like a transmitter, and these cells in turn (especially the skins cells) act like antennae, absorbing signals and adjusting themselves based on those signals. This is, quite literally, mass programming.

5G Has Very Short Wavelengths, Allowing it to Penetrate Cells and Influence (Control) DNA

The study continues by outlining the exact method by which 5G induces coronaviruses:

Thus, a DNA could emit some waves and interact with external waves. However, most waves have a length more than the size of cells and pass them without any effect. Only limited waves with lengths smaller than millimeter could penetrate into cell membrane and interact with DNA inductors. These wavelengths could be observed in 5G technology. Thus, towers in this technology could exchange waves with DNAs within cells and produce various types of diseases such as COVID-19. In this study, we propose a mechanism for exchanged waves between towers and host cells to obtain effective wavelengths. In our method, skin cells act as dermatologic antenna, take waves in 5G technology and transfer them to host cells. Then, DNAs within host cells interact with these waves and move. By motions of a DNA, some hexagonal and pentagonal holes emerge. To fill these holes, some bases are constructed within cells. These holes join to each other and form RNAs of COVID-19.

This is scary enough, however the bigger picture is even worse. The tiny waves of 5G can accomplish what other EMF technology (4G and below) cannot do, by penetrating the cell membrane and interacting with our DNA inductors. Were talking about the power to influence and manipulate our very DNA here:

An antenna could take waves in which their wavelengths are equal to its size. Thus, millimeter waves in 5G technology could be taken more by dermatologic antennas. These waves could pass the cell membranes, enter the nucleus and interact with DNAs. Previously, it has been shown that a DNA could act as the inductor and receiver or sender of waves. Thus, a DNA within a dermatologic cell like a keratinocyte receives external waves and sends them to DNAs of other cells like melanocytes. Waves in 5G technology and higher technologies could contribute in gene expressions, turn on some genes and turn off others.

Turn on and off your genes. That is SERIOUS power which 5G operators have over the population.

This echoes what I wrote in the 2017 article 5G and IoT: Total Technological Control Grid Being Rolled Out Fast [5] where I referenced the research of Israeli scientist Dr. Ben-Ishai, who showed that our sweat ducts work like helical antennas, absorbing energy and EM frequencies between 75-100 GHz, part of the range used by 5G.

5G Induces Coronaviruses - Further Implications

So what are the implications of this study? There are many. Firstly, if 5G can be weaponized and aimed at people, firing EMF and manipulating their DNA to produce coronaviruses, then the external threat is not some new killer virus, but rather destructive battlefield technology disguised as telecommunications technology. Anyone still looking at airborne particles and worried about contaminated surfaces is missing the point completely. Secondly, building upon the first point, if the NWO (New World Order) controllers running this agenda have the power to induce people to make coronaviruses, or even a specific strain like SARS-CoV-2 (assuming it exists), then there is no contagion or viral spread as such. Some such as Dr. Stefan Lanka [6] believe contagion itself is a myth. Either way, there is no medical or legal justification for shutting down small businesses, quarantining and isolating people, forced mask wearing and social distancing, because in this scenario some new virus is not being spread; people are being induced to create it inside their own bodies. Thirdly, it adds more weight to the idea that 5G mimics electroporation [4], the microbiology technique which uses an electrical pulse to create temporary pores in cell membranes through which substances like chemicals, drugs or DNA can be introduced into the cell. Both electroporation and 5G use pulsed waves to open up the cell, thus allowing the DNA inside to be altered.

[image 7] [7]

Fourthly, this research further bolsters the idea that the COVID phenomenon is linked to oxygen shortage (aka hypoxia or under oxygenation). This is explained in several ways, e.g. by the theory of Dr. Robert Young that COVID is actually blood coagulation [8], and by the 5G 60GHz effect on oxygen molecules. To recap, it is a fact that the 60 GHz band (used by 5G) affects oxygen. For instance, these technology/telecommunications websites (here [9], here [10] and here [11]) explain how oxygen absorbs a very high percentage (98% on one website) of 60 GHz waves, therefore making it undesirable and ineffective for radio and communication. That analysis, of course, is from the viewpoint of efficient telecommunication. However, my viewpoint is the opposite; I am coming to the topic looking at it from a health perspective, so I dont care how much O2 is impeding telecommunications, I care about how much the 60 GHz is impeding my ability to breathe! Dana Ashlie [12] explains in this February 2020 video (around the 11:00 mark) that when the O2 molecules absorb the 60 GHz waves, it affects the spin of their electrons. Changes to these spin frequencies in turn have impacts on human biology. It reduces the oxygen molecules ability to fully bind with and saturate the hemoglobin in our blood, thus preventing us from fully uptaking oxygen, thus depriving us of fully oxygenating ourselves. With lower oxygen levels, our energy and immunity falls, and we become weaker.

With this new information, think back to some of the headlines from January this year, e.g. Huawei Builds 5G Base Stations to Help Fight Corona Virus [13]. Did you catch that - to help fight coronavirus?! Its a sick joke. The cause of our problems is again presented as the solution.

Final Thoughts

This research is another crucial piece of the puzzle. We have known for awhile now that artificial EMF is causing great harm [14] to us. We have also known for awhile that 5G is extremely dangerous [15] in many ways, including hijacking our sweat duct antennae, bombarding us with pulsed waves (more damaging than continuous wave radiation), amplifying DNA damage via VGCCs, promoting deep EMF penetration and having mutagenic and carcinogenic effects, being emitted from a phased array structure that has been used for crowd dispersal. This research is more evidence that we are being deliberately poisoned, and that tales of species-jumping bat viruses from China are a red herring. We must continue to be vigilant in opposing 5G in all its forms, and doing what we can in our local area to prevent the 5G rollout. Our very DNA depends on it.

---

Makia Freeman is the editor of alternative media / independent news site The Freedom Articles [16] and senior researcher at ToolsForFreedom.com [17]. Makia is on Steemit. [18]

Sources:

• https://pubmed.ncbi.nlm.nih.gov/32668870/
• https://www.biolifesas.org/biolife/wp-content/uploads/2020/07/FIORANELLI.pdf
• https://thefreedomarticles.com/coronavirus-5g-connection-coverup-vaccines-transhumanism/
• https://thefreedomarticles.com/5g-iot-technological-control-grid/
• https://thefreedomarticles.com/doctor-reveals-corona-effect-blood-coagulation/
• https://www.rfglobalnet.com/doc/fixed-wireless-communications-at-60ghz-unique-0001
• https://www.everythingrf.com/community/why-is-the-60-ghz-band-not-good-for-long-range-communications
• https://vtechworks.lib.vt.edu/handle/10919/35234
• https://www.youtube.com/watch?v=CtfqUtW_8AA
• https://thefreedomarticles.com/aluminum-fluoride-glyphosate-emf-deliberate-concoction-pineal-gland/
• https://thefreedomarticles.com/5g-danger-13-reasons-health-disaster/

[19] [20] [21] [22]

The post 5G Induces Coronaviruses: New Study Models Millimeter Wave Influence on DNA [23] appeared first on The Freedom Articles [16].

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> Feed: RADIATION DANGERS
> Title: Why_is_Arthur_Firstenberg_NOT_telling_you_that_5G_is_a_WEAPON?
> Author: Claire Edwards
> Date: 20 March 2021

Here is yet another message from Arthur Firstenberg [1], writing on behalf of the International Appeal to Stop 5G on Earth and in Space. As a co-author and former promoter of the Appeal, I am in the unenviable position of having a moral obligation to warn the public that they are being misled and misdirected. Our perilous circumstances compel me to do so.

As can be seen from the newsletter, Firstenberg is working closely with stop5ginternational, an organisation established by the very entity from which the current global putsch emanates, the depopulationist Club of Rome. It was initiated by a woman who worked directly for the Club of Budapest, subsidiary of the Club of Rome, and is led by a woman who is a self-confessed (claimed former) member of Extinction Rebellion, a Soros-funded organisation warmly endorsed by Club of Rome.

In December 2019, Firstenberg became an executive member of stop5ginternational, effectively merging the 5G Space Appeal with stop5ginternational, flagrantly ignoring my strong opposition to this as a co-creator of the Appeal, on the grounds that signatories did not sign the Appeal to pledge allegiance to an oligarch-inspired, depopulationist organization.

Firstenberg is therefore working hand in glove with people who are serving the interests of entities whose goals are depopulation and the theft of all the resources of our planet.

Firstenberg invites readers of his newsletter to write to environmental organisations, appealing to them to stop 5G. He is failing to acknowledge that environmentalism is itself a cover for eugenics. The Green New Deal is the financialisation of nature and all the major environmental organisations are fully behind it. Agenda 2030, pushed by these same environmental organizations, is exactly about eliminating most of humanity and subjugating the rest in favour of a tiny oligarchical elite, who are so stupid that they think they can use 5G to eliminate most of humanity and cyborgize the rest, while enjoying the run of the planet for themselves. They fail to realise that 5G will destroy all life on this planet, including their own.

People need to understand controlled opposition and how it works. Organisations are either infiltrated and diverted, or they are created to control and misdirect the opposition, with the purpose of running peoples efforts into the sand. Firstenberg exhorts readers to waste their time writing more letters to environmental organisations. If at first you don't succeed, keep using the same methods decade after decade and you will keep getting the very same results: nothing. And that is the case with Firstenbergs claimed multidecadal efforts to stop wireless technology. His impact in terms of any success in halting the inexorable expansion of wireless technology or preventing its depredations is effectively zero. I wonder why.

Looking back, I wonder now if the creation of the International Appeal to Stop 5G on Earth and in Space was always about misdirecting people, unbeknownst to me while I worked full-time for many months drafting, editing and administering the production of its 30 language versions. Firstenberg sabotaged this effort by taking nine months to automate the sign-up mechanism for the Appeal! The Appeal reached the notice of tens of millions of people so why are there only 300K or so signatories?

In his newsletter, Firstenberg claims to be very concerned about space debris, collisions in space, and the Kessler syndrome. Yet these are the very issues that I discussed in a text I drafted for inclusion in the Appeal, but which Firstenberg deleted! He refused point blank to include my text on space in the Appeal and told me that it was not relevant, when the very title of the Appeal included the word space! My text was based on my knowledge of the concerns about the use of space expressed at the United Nations, where for many years I edited all the documents of the Committee on the Peaceful Uses of Outer Space and its two subcommittees: scientific and technical, and legal.

Despite belatedly alerting the public to these important issues, what Firstenberg still scrupulously avoids mentioning - but which is in my text - is the issue of the weaponization of space. This was the number one concern in the space context at the UN year after year. My original text, excluded from the text of the Appeal by Arthur Firstenberg three years ago, may be found here [2].

Firstenberg also omits to inform the public that NATO declared space a domain of warfare in December 2019. If the Appeal had included my space text, vast numbers of people would have been paying attention, instead of which this planet-threatening event went virtually unnoticed.

What else did Firstenberg fight tooth and nail to exclude from the text of the Appeal?

? The precautionary principle

? The polluter-pays principle.

Both of these are relevant to the 5G discussion in the European context, if not elsewhere.

Now that we have identified these egregious omissions, we may wonder if there is other evidence that Firstenberg has impeded rather than forwarded efforts to stop 5G. We find that:

? When a benefactor funded a public relations effort to promote the Appeal in the UK at great expense, Firstenberg sabotaged it, resulting in no articles published and just two short and futile interviews with know-nothing DJs who couldn't even pronounce his name, let alone ""electromagnetic radiation""

? When an NGO submitted a document on 5G to the United Nations and I edited it to a UN standard, Firstenberg reversed almost all of my edits, sabotaging the quality of the document

? When asked if he would agree to the summary of his book being given away as a freebie for an online summit on 5G, Firstenberg refused, thereby preventing hundreds of thousands of people from learning information that could have prompted them to engage

? Firstenberg never shared with me a single cent of money donated for the Appeal to cover my expenses while I promoted the Appeal for a full year

? Firstenberg tasked a third party with contacting me to tell me to stop talking about HAARP as a weapon

? Firstenberg lies that geoengineering/weather warfare/chemtrails is not taking place when it is fully documented and acknowledged

? Firstenberg refused to accept translations of his own newsletters that I organized in order to ensure that they reached people in different countries.

Furthermore, for two years I organised the translation into English and 10 further languages of a summary of Firstenberg's book that had originally been made by a francophone reader and ensured its free-of-charge dissemination worldwide, thereby promoting knowledge and sales of Firstenbergs book itself, and yet Firstenberg has shown virtually no interest in the original French summary or the other language versions, including English, and never put them on his website.

In February 2020, I sent the English summary to Robert David Steele and explained its relevance at the beginning of the ""Covid"" scam, in reference to the cruise ships equipped with 5G. He immediately published it on his website, with the result that thousands of people were able to see through the ""Covid"" hoax at an early stage.

Above we've listed a number of Firstenberg's omissions. But what else is he not telling you?

? Firstenberg is not telling you that wireless technology is a weapon, developed through many decades of military research.

Although Firstenberg blithely acknowledges that the US military spent decades compiling compendia of largely Soviet research on the biological effects of electromagnetic radiation (EMR), he fails to draw the obvious conclusion, that the purpose was to use EMR and wireless technology as weapons. It's as if we are to assume that, just as some people collect stamps, the US military collected research papers on the multifarious biological effects of EMR. We are not to imagine that they had any intention of doing anything in the least unpleasant with this information.

In the course of our collaboration on the 5G Space Appeal, we had many arguments about whether wireless technology and 5G are weapons, which he categorically denies.

Firstenberg excludes weapons experts from the 5G debate and/or attacks their credentials and good faith. This includes Barrie Trower, who spent decades debriefing Soviet Cold War spies about microwave weapons; Mark Steele, who is a weapons expert with many patents to his name; and Jerry Flynn, ex-Signals Intelligence with the Canadian military, whom I have never heard Firstenberg even mention.

It is instructive to compare the contents of Firstenberg's 2017 book, Invisible Rainbow: A History of Electricity and Life, and those of Robert O. Becker's 1985 book, The Body Electric: Electromagnetism and the Foundation of Life. Firstenberg likes to quote Becker, but only selectively.

While the mention of EMR as a weapon is taboo for Firstenberg, Becker has a whole chapter on it, entitled ""Maxwell's Silver Hammer"", a reference to a famous Beatles song about a murderer. And he has a whole section on invisible warfare. Becker even describes manipulation of our electromagnetic environment as ""the ultimate weapon ... because it's imperceptibly subtle and strikes at the core of life itself"".

? Firstenberg is not telling you about the early use of EMR as a weapon.

I see no mention in the index of Invisible Rainbow of the Moscow or Woodpecker signals. The former was the irradiation of the US embassy in Moscow by the Russians between 1962 and 1979, at levels within US exposure guidelines. The US set up Project Pandora to secretly study the effects on its embassy staff, which revealed that they had a white blood cell count 40% higher than normal and ""lots of chromosome breaks"". Three ambassadors died and hundreds of staff developed diseases.

The ""Woodpecker Signal"" was a pulse-modulated, extremely low frequency (ELF) signal emanating from an enormous transmitter near Chernobyl in Ukraine from 1976 until 1986, when the Chernobyl disaster put a stop to it. The UN International Telecommunications Union protested as it interfered with, inter alia, the emergency frequencies for aircraft on transoceanic flights.

Within a year or two of it starting, people in the US and Canada were complaining of unaccountable symptoms such as pressure and pain in the head, anxiety, fatigue, insomnia, lack of coordination, numbness and ringing in the ears.

Immediately before the outbreak of ""Covid"" in the city of Wuhan, China in October 2019, China had installed tens of thousands of 5G antennas [3] there. In January 2019, China had also completed building a military ELF radio antenna [4] on a site five times the size of New York. The usual purpose of such military installations is worldwide communication with submarines. In 2007, the World Health Organization (WHO) conducted a large number of studies associating ELF waves with a variety of diseases and symptoms, including hallucinations, lack of sleep, stress, depression, breast and brain cancers, miscarriages and suicide.

Where is this gigantic ELF radio antenna located? Its precise location is secret, but sources believe that it is in the region of Huazhong [5]. Both Wuhan and Huazhong are in Hubei province, and the Huazhong University of Science and Technology is located in Wuhan. Are we justified in assuming that this giant military antenna and Wuhan, the city where ""Covid"" first broke out, are in close proximity?

We know that ELF radiation is amplified in the magnetosphere up to one hundred thousand-fold, changing the Earth's electromagnetic environment. Becker warned that the continued expansion of this effect ""threatens the viability of all life on Earth"".

Is it really a coincidence then that ""Covid"", which is not a disease but an umbrella designation for a series of discrete, inexplicable and never-before-seen-together symptoms, should have broken out shortly after these two developments? After all, this danger is precisely what EMF scientists and doctors have been clamouring about for many years in at least 60 public petitions and appeals.

? Firstenberg is not telling you that HAARP is a weapon.

In his book, Invisible Rainbow, Firstenberg mentions the High-frequency Active Auroral Research Project (HAARP) in terms of the dangers of putting so much energy into the ionosphere and using it as a giant radio transmitter. But what is he not telling you about HAARP?

A European Union report published in 1999 refers to the Alaska-based HAARP system [6] as a weapon involving environmental manipulation and asked for information from the US on its risk to public health. HAARP was described as a research project using a ground-based apparatus, an array of antennae each powered by its own transmitter, to heat up portions of the ionosphere with powerful radio beams. The energy generated heats up parts of, and makes holes in, the ionosphere, which is what protects us from incoming cosmic radiation. It had links with 50 years of intensive space research for military purposes, including the Star Wars project, to control the upper atmosphere and communications. The report described HAARP as a serious threat to the environment, with an incalculable impact on human life. It described HAARP as being in breach of the Convention on the Prohibition of Military or Any Other Hostile Use of Environmental Modification Techniques [7], the Antarctic Treaty [8], the Outer Space Treaty [9], and the UN Convention on the Law of the Sea [10]. (See also documentary on HAARP with Dr. Nick Begich [11] and documentary on HAARP from the History Channel. [12])

I reported on the weapon aspect of HAARP in this article: For Sale to Lowest 5G Bidder: Planet Earth (Populations & Wildlife Optional) [13], section entitled ""Has the High-frequency Active Auroral Research Project (HAARP) system morphed into 5G?""

HAARP bears a remarkable resemblance to 5G. HAARP is an ionospheric heater that uses banks of antennas arranged in phased arrays with a beam-forming ability. 5G also uses phased array antennas and has a beamforming ability. Like 5G, HAARP can be used as a communications system; it has mental-disruption possibilities; it can seriously impair the brain performance of very large populations; it can put voices in people's heads (voice to skull); it can heat the skin; it can change populations' emotional state over vast geographical areas, and perhaps even change and manipulate thought and behaviour; and it can create a lethargic or highly energized response.

This is what Zbigniew Brzezinski quoted in his 1970 book entitled Between Two Ages: Americas Role in the Technetronic Era (footnote, p. 28):

"By the year 2018, technology will make available to the leaders of the major nations a variety of techniques for conducting secret warfare, of which only a bare minimum of the security forces need be appraised. One nation may attack a competitor covertly by bacteriological means, thoroughly weakening the population (though with a minimum of fatalities) before taking over with its own overt armed forces. Alternatively, techniques of weather modification could be employed to produce prolonged periods of drought or storm, thereby weakening a nations capacity and forcing it to accept the demands of the competitor (Gordon J. F. MacDonald, Space, in Toward the Year 2018, p. 34)."

Weather warfare is now a reality (see The Dimming [14], March 2021).

? Firstenberg is not telling you that EMR is a bioweapon.

Lt. Col. Tom Bearden explained in 2005 (Oblivion: America at the Brink) how EMR can be used for pathogenic priming by transmitting frequencies that simulate numerous pathogens attacking the immune system simultaneously. When the immune system meets a real pathogen, the body goes into cytokine shock. Vaccines together with EMR constitute a binary weapon.

? Firstenberg is not telling you about 5G's capacity for mind control.

Firstenberg does not mention the CIA MKUltra mind control programme or Jose Delgado in the index to Invisible Rainbow. Becker, however, reports that Delgado described the EMR control over his experimental animals as follows: "The animals looked like electronic toys".

Delgado's research took place many decades ago. Current mind control techniques are much more sophisticated. Becker told us way back in 1985 that combined radiofrequency and microwave broadcasts "designed to produce specific thoughts or moods, such as compliance and complacency, promise a method of mind control that poses immense danger to all societies - tyranny without terror".

? Firstenberg is not telling you that Russian President Khrushchev said (in 1960!) that "these new weapons could wipe out all life on earth if unrestrainedly used".

? Firstenberg is not telling you that in 1975 Russian President Brezhnev sought to put EMR weapons on the agenda of the First Committee of the UN General Assembly, which deals with disarmament and threats to peace. He called them "more frightful than the mind of man has ever imagined". The US refused and instead developed EMR weapons itself.

In fact, Firstenberg flatly denies the abundant evidence about all these threats posed by EMR. He interrupted a fellow speaker during an online meeting [15] to announce that he wouldn't listen to anything about a plandemic or conspiracy theories about globalists planning depopulation.

Echoing Khrushchev and Brezhnev, Lt. Col. Tom Bearden wrote in 1991 that "This technology will give us the capability to engineer reality itself - both physical reality, life and mind - And we will be able to engineer it to be either a heaven or a hell; the choice is up to us". Thirty years later, the technology to produce that hell on earth is complete. We now have NATO describing "cognitive warfare [16]", which they call "the new third operational dimension", additional to the cyber and the physical dimensions that are already acknowledged. Terrestrial 5G, 5G beamed from satellites, and HAARP are capable of creating a hell on earth of cognitive intrusion and undetectable holographic insertions on a small to gigantic scale, in which we would be deprived of both the option and the cognitive ability to distinguish reality from virtual reality.

You have to ask why Firstenberg would seek to actively suppress information about the multifarious demonic uses of wireless technology and 5G, and even deny the facts, despite the existence of so much proof of EMR and wireless technology, in particular as 4G LTE and 5G, being not just weapons, but weapons with such a range of horrendous uses: to destroy targets remotely as a directed energy weapon, to emotionally and mentally manipulate people, to take over people's minds, to read people's thoughts, to insert thoughts and speech in people's heads, to create virtual reality objects and scenarios around people, to physically control people, to exterminate people, to secretly attack people as a bioweapon, to manipulate the weather, to surveil people, to imprison people, to control crowds, to commodify nature itself, and much more.

Firstenbergs sabotage of his own Appeal and of my efforts to promote his own work internationally, his choice of such dubious alliances, his counter-productive choice of strategies, his egregious omissions, and the absence of positive results from all his claimed efforts put his good faith in serious doubt.

However, Firstenberg is not alone. It has to be acknowledged that - to my knowledge - all the EMF scientists and doctors remain silent on the issue of EMR and wireless technology as weapons. Why do so many prominent campaigners who claim to be striving to stop 5G not inform the public of the weapons aspects of wireless technology, and instead fraudulently peddle the notion that you could protect yourself from this planetary-scale and historically unprecedented onslaught by, for example, wearing a shungite pendant? Such a blatant lie would be laughable if it were not such a hideous betrayal of humanity, hiding from us the truth of our vulnerability to imminent annihilation.

Compounding this deplorable record is Firstenberg's disempowering campaigning style. He preaches a gospel of apocalypse, fear and victimhood. According to him, there is no guiding hand directing this greatest assault on humanity in known human history. For Firstenberg, it is all an unfortunate mistake and no one need be held responsible. All we need do as powerless little victims is write yet more letters or click on yet more petitions appealing to all the vested interests and explain that all this is killing us and our beloved and sustaining flora, fauna and planet, and by some miracle they will wake up and stop doing it. At least 60 previous appeals and petitions attest to the futility of this idea. Quite apart from anything else, corporations would be sued by their shareholders if they suddenly made themselves bankrupt by halting their activities. We have to understand that we have both the responsibility and the capacity to take the measures necessary to force them to stop.

Learning that you are under attack from everywhere with unknown and silent weapons more terrible, more insidious and more demonic even than nuclear weapons is beyond terrifying. Hearing that these weapons have the capacity to mind- and physically control you, alter your thoughts and emotions, turn you into an avatar in a dystopian sci-fi movie and exterminate you at will is about as deeply disturbing as it gets. But we are not going to save ourselves by burying our heads in the sand or reassuring each other with lies. What the world needs now, above all, is people willing to face the truth and stand up to defend humanity.

A key word at this time of choice between life and death is discernment. Too much is at stake now for you to remain on the sidelines. You have to decide who is telling the truth and who is seeking to mislead and misdirect you. To discern truth from lies, you will have to listen to your intuition, for without it you will be vulnerable to the latest seductive misdirection. I am not asking you to believe me. I am asking you to do your own research and listen to your heart.

Perhaps Firstenberg's most reprehensible omission is the spiritual dimension. The challenge of near annihilation is here to wake us up from our torpor, wilful blindness and irresponsibility, and enable us to fulfil our potential as powerful, creator human beings. We are not victims. The responsibility for our near annihilation actually lies with us. We allowed this to happen by tacitly consenting to allowing corrupt institutions, governments and corporations to saturate our planet with more and more electromagnetic radiation, and our militaries to develop the most terrible weapons ever to have been imagined.

If we are to row back from imminent enslavement and/or annihilation, we need a truth and reconciliation commission. However, the ones who most urgently need to come to terms with the truth and be reconciled with their own complicity in bringing us to the brink of extinction are none other than ourselves. Instead of following pied pipers who mislead us through manipulation, lies and omissions, let's choose to start facing the truth.

Let's stand up now to say a resounding "No!" to the ongoing holocaust of all life on earth. The only way we can make our stance clear is by smashing our cell phones right now, this minute. None of this agenda would be possible if we gave up our addiction to the death phones.

Excerpt from Arthur Firstenberg newsletter, 23.2.21 [1]

ON CLIMATE, RADIATION, AND THE ENVIRONMENTAL MOVEMENT

ON FEBRUARY 10, 2021, the Ninth Circuit Court of Appeals, based in San Francisco, refused to reconsider its decision in Juliana v. United States. The child plaintiffs in that case are demanding that the United States stop permitting, authorizing and subsidizing the burning of fossil fuels. The children are demanding that the United States give them back their future. Having lost in the Ninth Circuit, they are preparing to appeal their case to the U.S. Supreme Court.

A FEW WEEKS AGO, another, equally important case was argued before the Tenth Circuit Court of Appeals, based in Denver. In that case, Santa Fe Alliance v. City of Santa Fe, we are demanding that a federal law that prohibits the City from protecting its residents from cell tower radiation be struck down as unconstitutional. We, too, are demanding to be given back our future. Win or lose, our case too will likely end up before the Supreme Court.

The Earth is going down rapidly, and on some level everyone knows it. But in the last 50 years, the environmental movement has become fragmented, and must be woven back together if we are to have any chance of survival. We must advocate not just for birds, and amphibians, and whales, and elephants, and bats, and bees, and trees, and human health, each separately, as the world is doing today, but for all of them together, because they are all one. We must work not just against climate change, and radiation, and pesticides, and habitat destruction, and plastics, and air pollution, and groundwater pollution, and deforestation, each separately, as the world is doing today, but against all of them together, because the root cause is the same.

The workers, millions of them, all over the planet, are attempting frantically to plug thousands of holes in the dam in a futile attempt to prevent it from bursting, instead of recognizing that it is the dam itself that is destroying us, and that it must be dismantled in order that the river once more run free. The river is life, with its blessings and dangers. The dam, growing taller by the minute, is our efforts to multiply the blessings and eliminate all the dangers. The holes are from the pressure by the river to break free. Do we have the wisdom to stop, to begin removing the dam, little by little, to let the water of life flow over the top again, before the dam we are working so hard to maintain is destroyed in a flood that will surely kill us all?

I have spent the last couple of months compiling lists of email addresses for staff, officers, scientists and board members of all of the major environmental organizations in the world, and I am now ready to assemble a team to write letters to them all. To urge them to all start working together again. And to begin a discussion that will result in the creation of Radiation Programs within each of their organizations programs to stop the radiation that comes from cell phones, cell towers, and satellites; radiation that until now the world has pretended is not there.

Stop 5G International is collecting signatures from individuals and organizations on an Open Letter to Elon Musk and SpaceX asking for a halt to the satellite program. "We write to you today," says the letter, "to ask you to halt the Starlink project because it is so destructive." The letter lists some of the consequences of filling the sky with tens of thousands of disposable satellites:

• radiation
• visible pollution of the night sky
• interference with astronomy & meteorology
• rocket exhaust, contributing to ozone depletion and climate change
• ground and water pollution from intensive use of increasingly many spaceports
• accumulating space debris
• continual deorbiting and burning up of aging satellites, polluting the atmosphere with toxic dust and smoke
• ever-increasing likelihood of collisions
• increasing risk of the Kessler syndrome

Links: 

1. link
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> Feed: SOTN: Alternative News, Analysis & Commentary
> Title: Are Accelerated Particle Beams being aimed at U.S. citizens by foreign entities?
> Author: State of the Nation
> Date: Wed, 26 Aug 2020 09:14:02 -1000
> Link: https://stateofthenation.co/?p=26251
 
Has a U.S. Citizen Been Attacked by a Foreign Actor
Using an Accelerated Particle Beam?
 
Patriots for Truth [1]
 
This is very disturbing because it may be an attack on an American citizen by 
foreign actors. Ashli has a YouTube channel called the DanjA zonE. We watch her 
videos for entertaining clips of the royal families. Ashli has a unique colorful
"scrapbook" style presentation and has a sizeable audience.
 
Her topics are tabloid-like, but lately they have been getting more 
controversial. With over 34 million views, she is hardly 'not noticed' by folks 
researching the royals.
 
Her titles include:
 
Queen Says Harry Is Mentally Sick  [2]
 
Ghislaine's Talkin', Andrew's Freakin' & Harry's a BUTTHEAD [3]
 
Meghan, Hillary & Michelle Make Powerful Speech on EMPOWERMENT [4]
 
Lately we have been concerned for Ashli because her titles are getting 
"splashier" and closer to the viper's den of the Pilgrims Society, the Monarch, 
and the Privy Council. It doesn't appear that Ashli understands how dangerous 
the situation is right now. Does she know that Buckingham Palace is boarded up 
and citizens are rioting outside the gates with chants of P - E - D - O?
 
"Hey Pedos leave our kids alone" | Protesters chant outside Buckingham Palace [5]
 
Does she know that the enemy of the planet is located with the Queen and the 
British Imperial Empire?
 
The enemy knows that somewhere out here in internet land people are waking up 
about the royals and their crimes. It would be easy to do an internet search and
find Ashli's hundreds of videos. It would be very easy for the enemy to locate 
her IP address and, by satellite, launch an accelerated particle beam. Listen to
her story and pay careful attention to how the houses burst into flames.
 
Ashli is having to work through some difficult emotions, but she eventually 
describes the situation clearly.
 
THANK YOU TO EVERYONE [6]
 
https://www.youtube.com/watch?v=tje-fRhM3n8
 
Now look at the damage done to the home.
 
UPDATE - THANK YOU SO VERY MUCH [7]
 
Y'all help this sweet woman out by bringing her situation to light with the 
authorities who can assist the fire department and fire chief in how these fires
originated. We may have been attacked by a foreign actor.
 
___
https://patriots4truth.org/2020/08/25/are-citizens-being-targeted-by-the-royals/
 [8]
 
Links: 

1. link
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8. link

Let's Make This Perfectly Clear
(Acceptance For Value = A4V)
By Anna Von Reitz
01 May 2018 04:00 PM PDT

I don't recommend any kind of A4V "Process" for Joe Average. That only extends to people who are legitimately federal employees and/or dependents because of the bankruptcy -- they aren't actually getting any 1930's style "A4V" redemption per se. They are getting debts discharged in bankruptcy.

If you are not a Federale and don't want to be listed as bankrupt, stay out of it and get your assets out of the bankruptcy slush pile by sending your BC to Mnuchin and telling him to move it and set it aside. No A4V's except for legitimate "FEDERAL PERSONS" and no TDA's. Once you move back to the land jurisdiction, those FEDERAL PERSONS are re-flagged as vessels operating in International Trade, not Commerce -- and the remedies of Commerce -- bankruptcy, etc., do not apply. You are owed remedy for this situation in probate, instead.

The process I recommend for regular Joe Average non-federal employee, non-federal dependent is simple and straight forward.

1. Get your Trade Name recorded and permanently domiciled on the land via an Acknowledgement, Acceptance and Deed of Re-Conveyance.
2. Claim all variations, spellings, permutations, punctuation, and orderings of any Names/NAMES that have ever been used or associated with you via a Certificate of Assumed Name added as an Extension to your Deed of Re-Conveyance.
3. Cancel all prior Powers of Attorney. Record that as an Extension.
4. Issue a Letter of Appointment making your Trade Name the Power Holder and Attorney in Fact. Record that as an Extension.
5. Issue a Mandatory Notice under FSIA -- examples have been provided. Record that as an Extension. And then, for God's sake, just settle down and stop money grubbing. This is the first, most important part of living as a free living being again and the best means of protecting yourself and your assets available. Don't turn right around and muck it up again by getting your cart in front of your horse, making claims against bankrupt entities (which can get you in big trouble), and/or contracting to act as a Federale again. You can't be "in" and "out" at the same time. You can't be an apple and an orange. You can't be a sovereign and a citizen. You can't be acting in a private capacity and a public capacity at the same time. You can't claim that you are a free man standing on the land, and then turn around and claim that you are an indentured servant at sea. You can't claim to be an heir and landlord and at the same time claim to be a destitute pauper in need of funds from the Public Charitable Trust. There is a LOGIC to this, people, and you have GOT to understand it and live by it.

---

WHAT IS HJR 192? Can we Discharge our Debts to the Gov't?
By female-blogger007 June 7, 2014

Before HJR 192 was passed, Executive Order 6102 was signed into effect by President Roosevelt. This executive order required all gold and gold certificates to be surrendered to the federal government by May 1, 1933. House Joint Resolution 192 was then passed by Congress on June 5, 1933. This law was passed to do away with the gold clause in the constitution and in all public and private contracts.

1933 was also when the United States went bankrupt, which was not the first time that it went bankrupt. In fact, the United States was so far in debt that it went bankrupt two additional time previously -- once in 1789 (forming the Constitution so the state's could sign on as security for the fed's debts), and then in 1861 (when the Southern State's said "No More" and wanted to [succeed secede] rather than sign on to another pledging of assets to pay the federal governments debt).

Then, in 1933, and with HJR192, they took all the Gold, all the true money, all the property (and instituted eminent domain and property taxes / divided land titles), and instituted the income tax to control the labor of the people. In addition, with HJR 192 is when they instituted the Birth Certificates to control the people and have the future American people become the collateral for all the federal governments debts. Yes...that's right -- your birth certificate is the TITLE to your body and it has been pledged as an asset. The holder has the right to the taxes and fines, fees, etc. that you pay to the government through judgments, court cases, payroll, income taxes, property taxes, etc.

From the very beginning, the government was indebted to European bankers as a result of the revolution. How ironic that we had to borrow money from England to pay for the war we fought against them.

So, fast forward to the early 1900's and you'll come across several key events that make it quite obvious there was a master plan at work to enslave the people. If you read a book named The Creature From Jeckyll Island, you'll become intimately acquainted with the happenings in the year 1910, when 6 men, who were either elite bankers and/or politicians, met in secret in a place named Jeckyll Island. The purpose of this meeting was to formulate plans for [economics reforms economic fraud] for the United States. This is where the banking cartel began in this country. The idea of a central bank had always been rejected, and so the men who met on Jeckyll Island, needed to come up with a way to trick the people into allowing a central bank to be instituted.

Three years later, in 1913, President Wilson signed the Federal Reserve Act into effect, which [is was] the [current] central bank in the United States, even though it is actually not governed by any agency of the Federal Government. Eight years later, in 1921, the Maternity Act was passed which required all birth to be registered with the state. So, now all key pieces were in place for the upcoming bankruptcy default and restructure.

In 1933, when the Federal Government went bankrupt, they passed EO 6102 and HJR 192 and pledged us as collateral to back the government debt.

They made us slaves. But they couldn't technically make us slaves, because that would be illegal. So, they had to give us a remedy. So what is the HJR 192 Remedy? It is that the government has the obligation to discharge and settle any debts we may incur in our daily lives. Yes, this includes mortgages, car loans, utilities, etc...

But wait! Wasn't HJR 192 repealed? Technically, it was but the provisions that brought us into having no money of substance still exist and apply. In other words, we didn't go back to using "real money" (gold/silver) again; and therefore, the maxim of "whoever brings the obligation must bring the remedy" still applies. So, the government still has the fiduciary duty to discharge and settle your debts, because we still don't have access to money of real substance, AND because the USA [is was] still in bankruptcy mode. So, the Secretary of the Treasury is still the "Receiver" in a Bankruptcy. Your birth certificate is still a bond and your debts are still prepaid by your future labor, property, and taxes that they are assuming the Administration of as the Office of the Executor of the ESTATE of the ALL CAPS JOHN H DOE name. They still hypothecated the Birth Certificate and made Billions of [f] the birth (or Naturalization) of every new citizen. In fact, in every court case over $7,000, there are new bonds created and traded off your BC ESTATE.

Okay, so now that we know this information about HJR192, can we just write something like "Discharge According to HJR 192" on a bill and call it a day?

The short answer is No.
We cannot just simply scribble some words at a 45 degree angle (like other guru's are teaching) across a bill and think that we are done, and we never have to pay FRN's for our bills ever again. This is why those who are not fully informed call this the HJR 192 scam, because it isn't easy breezy, wham bam thank you ma'am. The fact of the matter is this is just the tip of the iceberg, and the rabbit hole goes far deeper than any of us ever imagined. If we really want to change our lives, it will take massive amounts of studying and a healthy dose of trial and error. We need to educate ourselves not only on the history of how this all came about, but also stay on the forefront of new technologies that can be used to change our status and obtain our remedy as close to 100% of the time as possible.

---

[The obsolete A4V process was:] Hand printed at 45 degree angle on negotiable instrument:

"Accepted for Value; Exempt From Levy; Deposit to the Treasury of the United States of America and Charge the Same to Cestui Que Trust Name (Strawman); Exemption ID#: 123456789; Joan Doe Living Being Signature + Date"

(for most of you, your strawman name is the capitalized version of your body's name, or more likely, was the name on your Berth Certificate, however modified by any "legal name changes" you executed, which may include marriages (corpse-orate mergers) and/or divorces (corpse-orate splits)).

The EID is your SSN without the "-"s in the middle.

The above is basically the Winston Shrout version, modifed to move the signature to the bottom where it belongs, endorsing and validating all above it.

I (celeste:crystalfaery) have done a variation of this, which basically structures this to be like a typical "check/cheque", associated with a UCC-1 filing (UCC "redemption"):

On the front side of the instrument at 45 degree angle:

"Accepted for Value; Exempt From Levy; Charge to the Cestui Que Trust name (Strawman); Exemption ID#: 123456789; Joan Doe Living Being Signature + Date"

then on the reverse of the document at 90 degree angle, endorse the "cheque":

"Pay to the order of the Treasurer of the United States of America Without Recourse"

This then restricts to whom and how this negotiable instrument may be paid... specifically to the NATION, The USoA's Treasury, not to the CORPseORATION named THE UNITED STATES, INCORPORATED.

This prevents any of the pirates operating as "the feds", "the states", or "the counties" from pirating the funds.

It might be technically incorrect, maybe should be to the corpse, but I'm open to hear reason/logic/law regarding this issue.

It makes my intent clear that I'm operating under the "offer of peace" under 12 USC 95 A 2 assigning all reversionary interest in the Cestui Que Trust to "the United States of America" to complete their usufructary interest.

Reference: http://iamsomedude.com/

---

The entire Acceptance For Value / Debt Offset process has become obsolete as the bankruptcies proceeded on The Federal Reserve System, and the 3 in-corpse-orated USAs based in the 10 square miles of the District of Columbia.
NOW you need to investigate what DOES work NOW: Indemnity Bonds.

Faery blessings -- celeste

Administrative Law -- Administrative Remedies
by Anonymous

This is a compilation of notes I have taken over time, so it may be redundant in places, but a little redundancy is good for the learning process. We all know we are no longer under common law. The courts are not operating under common law because they are statutory courts enforcing statutes. When they removed common law, they had to give us a remedy, otherwise it would have been fraud. Statutes are Administrative. Statutes abrogate the common law. Statutes do not apply to everyone; they apply only to those persons who are named in the statute. "Anyone who... " "No person shall... " Every agency enforces its own code, and every chapter of the codes defines "who" is subject to the code, and if not, then go to the general definitions for the entire code and use that definition. Is a living man listed in the definition? Never that I have seen. So you are not subject to the code. This is where the administrative remedy comes into play.

Look up the code you are accused of violating, and go to the beginning of the chapter to find the name of the agency or department that administers the codes in that section. Send the Director a Request for an Adjudicative Hearing and a Declaratory Order from the agency to determine if you are the person named in the statute. Require the agency to make the determination that you are/are not subject to the codes, and make it in writing.

Do this as soon as you receive notice of a citation, or as soon as you receive a letter from an agency, or notice of an investigation, or an invitation to provide books and records, etc. Quote the definition of "person" found in the codes, and let them know you are a living man/woman.

Send them a copy of your Affidavit of Status showing you are a living man/woman, and a private man/woman.

Here is a sample definition of "person" found in RCW 46.04.405, "Person" includes every natural person, firm, copartnership, corporation, association, or organization." Do not be deceived by the use of "natural person" because when listed with other artificial entities, such as "firm, copartnership, corporation, association, or organization," the meaning of "natural person" takes on that of an artificial entity.

Pursuant to the legislative rules, a bill must be confined to one subject, and all items listed as the subject of said bill, must be of the same class or type. I do not see a living man listed in the above definition of "person." Therefore, the definition, if it were intended to apply to living men and women, violates the rule of statutory construction: Ejusdem generis. Of the same kind, class or nature.

In statutory construction, the "ejusdem generis rule" is that where general words follow an enumeration of persons or things by words of a particular and specific meaning, such general words are not to be construed in their widest extent, but are to be held as applying only to the persons or things of the same general kind or class as those specifically mentioned. Black, Interp. Laws, 141; Cutshaw v. Denver , 19 Colo. App. 341, 75 Pac. 22; Ex parte Leland , 1 Nott & McC. (S.C.) 462; Spalding v. People , 172 Ill. 40, 49 N.E. 993.

As for federal law, Title 18 USC does not contain a definition of "person. " Therefore, I found a general definition of "person" in 1 U.S. Code § 1 - Words denoting number, gender, and so forth: "In determining the meaning of any Act of Congress, unless the context indicates otherwise --

" the words ‘person’ and ‘whoever’ include corporations, companies, associations, firms, partnerships, societies, and joint stock companies, as well as individuals; "

Your request for adjudicative hearing and declaratory order should go to the director of the agency involved. If it is a criminal prosecution, send your request to both the head prosecutor. If it is federal, the request should go to the U.S. Attorney General and the U.S. Attorney handling the case.

If it is an IRS case, it should go to the IRS Commissioner and the agent involved, and for that I have a special request with explicit questions that will make the IRS back off. If it is an agency giving you threatening letters and demanding compliance, send the request to the director of the agency. If it is a traffic matter which is in court, send your request to the Director of the licensing agency and the prosecutor. They will not give you the hearing because you are not subject to the codes. They will not admit in writing you not subject to the codes because they do not want it on the record. They may say in a letter that you are subject to the codes (or they may ignore you totally), but that is not the result of an adjudicative hearing, and it is not a Declaratory Order. A response letter saying you are subject is not a legal determination. They are merely blowing smoke. They will spout off all kinds of things in a letter, and give all kinds of excuses for denying you the hearing, but if they do not give you a hearing and a legal determination order, they have denied you due process, and they have not finalized the administrative record. The only subject matter jurisdiction an administrative court has is to conduct a judicial review of the agency final determination. If you go before the court without exhausting your administrative remedies, the court will presume you have exhausted all your administrative remedies, and you are the person named in the code (or more properly, you are volunteering to act as surety/trustee for the legal fiction named on their court documents), and you are automatically guilty in most cases. So do your petition for adjudicative hearing and declaratory order before going to court, and then file an affidavit or declaration with the court stating you have "appeared" before the agency in writing, petitioned for the agency for a hearing, stating you will return to court if and when the agency due process proceedings are completed, should either party decide to appeal to the court for judicial review. If you don't exhaust your administrative remedies, the court will do whatever it wants to do. Now whose fault is that? Not the court's fault.

If you are out on bail, or if you are in jail, obviously you will have to take a different route and appear in court for the next hearing, whereupon you must demand the case be dismissed for lack of subject matter jurisdiction. All of the above should be done prior to any court hearing, but if you are already into the case when you get this information, just ask the judge for a continuance so you can exhaust your administrative remedies.

Normally, a judge will give you 30-60 days to do that. If the judge disagrees and thinks he can proceed without giving you the opportunity to exhaust your administrative remedies with the agency, you tell him he is denying you due process. The court loses all subject matter jurisdiction immediately upon a due process violation, and the matter must be dismissed. If the agency denies you the hearing, and they will, and you have told the court you will return after exhausting your administrative remedies, there appears to be no reason why you should return, as due process has been denied. If you are hauled into court after being denied the hearing, you must tell the judge you have been denied due process. I have read all kinds of examples of how the courts have rolled all over our rights, and how mean, wicked and ugly the court system is, but nobody seems to want to learn how to stop them with an administrative process. They are using Administrative Law so learn the rules of Administrative Law. You can’t go into an administrative court and demand common law rights.

Well, actually, you can reserve your rights to the common law, but you have to be adamant and not move off of it. Read your state's Administrative Procedures Act, and learn your remedies under administrative law. The government is operating under administrative law. Statutes often abrogate the common law. Many, many times, the statutes have no victim.

Therefore, the statute has to apply to the person it is being enforced against. No statute can be applied to someone who is not the subject of that statute. The court presumes everyone who comes before it, is named in the statute. The determination of whether or not you are named in the statute has to be made before you get to court, and nobody other than you is going to do that for you. Administrative law requires an administrative agency to enforce the statutes. If you are cited for violation of a code, there is an administrative agency behind it. Challenge the administrative agency to issue an order saying the code applies to you as a living man. Here is where you can use your Affidavit of Status. " This is me, and this is the definition in the code. I do not see me, a living man/woman, listed in the definition, so it is your responsibility to determine if I fall within the definition of 'person' subject to the code." That is the remedy the government gave us when they took away the common law that requires an injured party and a court proceeding at common law.

Use the remedy they gave you. File an affidavit into court saying you have been denied due process because you petitioned the agency for an adjudicative hearing and a declaratory order to determine if you are the person named in the statutes, and you were denied a hearing. The agency will deny you the hearing because 1) they can’t prove you are the person named in the statute, and 2) if you demand a copy of the international maritime contract, they can’t produce it.

However, it doesn't matter why you were denied, and they usually don’t even respond, so don't even mention the reason for denial in your affidavit of denial of due process. It doesn’t matter what excuse they give, or even if they don’t respond. If they deny you the hearing, you have been denied due process. Once an administrative hearing has been requested, it must be granted. If denied for any reason, you have been denied due process. One agency wrote back and said the hearing was denied because the definition of person in the statute was "self-explanatory." Then they said "All persons are subject to the code." They are correct, "all persons" are subject to the code, but I am not a "person" and it is clear the definition does not name a living man in the definition, but the agency has to make the determination, and put it on the agency record, that you either are, or are not the person named in the statute because the court must rule on the agency's record.

Therefore, self-explanatory or not, the record must be set, and the agency's refusal to give you the hearing and the declaratory order is a denial of due process, which can be used to your advantage. We want them to deny you the hearing. That is your go-free card, if you use it. The court cannot make an agency determination, so if you show up in court and don’t claim denial of due process, the court presumes the defendant has exhausted all his administrative remedies, and the court proceeds as if you are the "person" named in the code. Therefore, everyone before the court is presumed to be the person named in the statute and subject thereto, and no court has the right to make that determination because it is strictly an agency matter, and that appears to be how the courts are getting around the jurisdiction issue. The agency's denial of a hearing is their way of saying they do not want to enforce the statute, so the court should abide by the agency's decision. The denial of an adjudicative hearing and refusal to issue a declaratory order that you are the person named in the code, should be seen by the court as the agency’s withdrawal of it complaint. If the court takes it upon itself to determine whether the defendant is named in the statute, because the agency failed to do so, the court is violating due process, because that determination belongs to the agency, and if you are doing it properly, you will have already petitioned the agency and been denied before you get to court. A court may not substitute its judgment for that of the agency. The key is to ask the judge if he is sitting in a judicial capacity or an administrative capacity. It is your goal to get the judge to say he is sitting in a judicial capacity, and then he cannot make an agency ruling. Then you tell him your administrative remedies have not been exhausted, or if you have already been denied a hearing, you tell him due process has been denied.

(The truth, I believe, is all judges are administrative, but they will claim to be judicial, so that works to our advantage, so get an admission he is judicial, which is not difficult because they all imagine they are operating judicially, or want us to think so, because judges do not have immunity when operating in an administrative capacity, and they all want that immunity.) If you need time to petition the agency, tell the judge you need an additional 60-90 days to exhaust your administrative remedies. If he says no, he has just denied you due process. They usually are agreeable.

DO NOT enter a plea.

Tell the judge you don’t know how to plea until you have exhausted your administrative remedies. If or when you go back to court and inform the judge you have been denied due process, you absolutely do not want to enter a plea, and it is unlawful for the judge to enter a plea for you, especially after you have told him you have been denied due process. Once the judge has been informed due process has been denied, he should immediately dismiss the case.

You should prepare an affidavit outlining the fact you petitioned for an adjudicative hearing and a declaratory order to determine if you are the "person" named in the statute, and were denied due process, and therefore, you will not be returning to court. Then you don’t even have to go to the scheduled court hearing, unless you are on bail. Just file your affidavit. If the judge proceeds to trial after you file an affidavit and announce you have been denied due process, ask him for a certified copy of his oath and his bond, and call the office of Risk Management and the Insurance Commissioner and find out the name of the insurance company that insures the state employees bonds, and get the policy number. Judges are personally liable for acting without subject matter jurisdiction, but, apparently, they cannot be sued for monetary damages, except they are subject to a writ of mandamus. If this happens to you, and the judge proceeds without jurisdiction, you can sue the judge with a writ of mandamus, which is a totally new subject that I won’t cover here, but it should shut down the case, and you can claim a monetary damages. If people started doing this on a regular basis, the judges would immediately dismiss any case where it is proven due process has been denied.

It is our fault the judges are corrupt, because we are not keeping them honest. We have been operating in ignorance of the law forum they are using, and it is not just our fault because when asked about the nature and cause of the action, they just respond "Statutory," and that does not tell you anything of value. There are always damages you can come up with. If you are in jail, and you do this, and the judge will not dismiss after being informed the court lacks subject matter jurisdiction, you are being damaged. Your liberty is being denied. Your reputation is being injured. Your family is being injured. There is loss of income. There is threat of physical harm and fear for your life. There is psychological damage. You have been caused to fear law enforcement officers. You don't have to complain about the court; you don't have to say "that's not me," or argue about a capitalized name, or any such thing. The judges and the agencies know you are the living man, but they require you to know how to operate in administrative law, and if you are ignorant of it, oh well...

Also, they presume we are all enemies of the state via the Trading With the Enemy Act, and, therefore, only entitled to a martial due process, but rather than trying to rebut that presumption, just require the agency to declare you are subject to the code, and when they fail, you have been denied due process. Use it. It works. Some judges are more stubborn than others. Some judges have immediately said "case dismissed," while others, in more corrupt areas, proceed with the trial, and must be taught a lesson. At your first appearance, hand the judge your Declaration which should say "I am not here to make a plea. My Administrative remedies have not been exhausted."

At no time should you ever enter a plea.

Your favorite words should be, "I do not consent," and "I do not understand. " If asked what you do not understand, just say, "I do not understand what I do not understand." Of course, continue to say "I have been denied due process, and I do not consent."

Do NOT ask the court to make the determination that you are the "person" named in the statute. One judge decided, that since the defendant complained he had been denied the hearing by the agency and had been denied due process, she would give him a hearing to determine if he was subject to the statutes. Do not allow this. If they schedule such a hearing, you say "I do not consent. Is it not the agency's responsibility to make that determination? I do not consent. Hasn't the agency already denied me due process? Can this court substitute its judgment for that of the agency?" The answer to that question has already been established by the courts. A court may not substitute its judgment for that of the agency.

Remember, once due process has been denied, the court loses all subject matter jurisdiction, which means if the court does go to trial and enters a judgment, that judgment is VOID. Failure to provide discovery is an abrogation of due process of law. You are always entitled to see the original document, examine the evidence or any witness for that matter. Ask to see the final determination of the agency.

Under common law, it takes an affidavit of an injured party to invoke the court’s subject matter jurisdiction, but in administrative law, it requires a final determination of the agency on the record of the court to invoke the court’s subject matter jurisdiction.

How can there be a final determination if there was never an agency hearing? Well, if you did not request the hearing, then the court presumes the information it has from the agency is the final determination. What about an agency that issues an order, without granting you the hearing, giving you an opportunity to appeal the order? This happened with the county dept. of animal control.

If you requested a hearing, and the agency issued an order without granting you a hearing, you had no opportunity to provide evidence, no opportunity to question their jurisdiction, they have no subject matter jurisdiction. They denied you due process. How can you appeal something you had nothing to do with in the first place? Administrative law requires the agency give you a hearing, and you have three opportunities to appeal their order within the agency before appealing it to the Superior Court, but if they did not grant you the hearing, you were denied due process. Also, you need findings of fact and conclusions of law in the declaratory order so there is something there for the court to review should you take it up on appeal to the court. If you are dealing with statutes, you are dealing with commerce issues, which are privileged activities. Subject matter jurisdiction is acquired under the 4^th and 5^th Amendments in common law, but under administrative statutes, subject matter jurisdiction is acquired by a final agency determination on the record of the court. If you waive the agency hearing, you are waiving your rights. On the other hand, subject matter jurisdiction can be challenged at any time, even after conviction. Statutes are remedial in nature, and are enforced through civil contempt. The trial is about civil contempt. The DMV plays a trick by classifying all cars as commercial, same with driver license, but if you are not engaged in a privileged activity at the time of the citation, you are not exercising the privilege. It is okay to have the driver license, but you must make the agency prove you were actually involved in a commercial (regulated) activity at the time the citation was issued, such as hauling freight or passengers for hire. Habeas is administrative in nature. First, how was he charged? Statutory or by common law under the 4^th and 5^th amendments? Purpose of your request for an adjudicative hearing is to find your status before the agency.

How did I come under the purview of this agency? Where was the subject matter jurisdiction? Was I participating in a privileged activity? Was there an international maritime contract, and if so, where is it, what is it? Habeas can be brought up at any time. You can also do a petition to vacate void judgment. What is the difference between constitutional law and color of law and codes, etc.? Law must fall within constitutional protections, but our country has left the constitutional protections and gone to administrative law, which is not constitutional, except as it follows the guidelines of the constitutional protections. I know that is confusing. It is constitutional, but it isn't constitutional. By that, I mean there are constitutional protections in place, but the people are ignorant of them, and attorneys don't tell us about them or protect those constitutional rights, so for the most part, administrative law depends on the people volunteering to be subject to the codes. The courts are able to get convictions because, and ONLY because, the people are ignorant and just go along with the status quo. They hire attorneys instead of doing a few things they could easily do themselves.

Codes are color of law, as applied to living people, because they have the appearance of law, but they are not law. "As applied to me" is an important part of declaring a code to be merely color of law. I'll try to explain. Statutes are passed by the legislature (or congress), and then they are codified by the Law Revision Board. Often the codes do not read exactly the same as the statutes, so when charged with a code violation, go to the statute to see if the code reads the same as the statute -- especially the definition of who is subject to the code. The code is not the law; it is considered only to be "evidence of the law." When the code is applied to someone who is not defined as the person subject to the code, it is only color of law, as applied to that person. It is only law when it is applied to the person defined in the code. The problem for the government is there are no "people" defined in the codes, only artificial "persons."

Where people are concerned, the state only has the authority to regulate commerce, i.e., privileged activities, such as licensed activities, and transporting freight or passengers for hire. Where artificial entities are concerned, the state can regulate what it creates, i.e., government employees, government agencies, corporations, etc. I've yet to see a statute that names a living man or woman. The definition often includes "natural person" or "individual," but when included in a definition with a list of artificial entities, the term takes on the same class or nature as the artificial entities, thus it is just thrown in there to confuse us into volunteering to be subject to the code. Law involves an injured party. You cannot injure an artificial entity. You cannot injure the state. Real Law is tort law. A tort is an injury. If I hurt you, you can sue me. That is between two people where a damage is involved. It could be a physical injury and/or a property damage, such as a car accident, or just a property damage as if you ran your car into the side of someone's barn. It could be a trespass on someone's property. It could be injuries received in a fight, or some other accidental or intentional injury. Crimes such as assault and battery, trespass, theft and a multitude of other offenses used to be sued out between the parties, but then government got involved and passed statutes against such things, and the prosecutor got involved, and now it is a "crime against the state" -- according to their statutes, which, as I pointed out, do not apply to living people. If there is truly an injured party, it should be a civil matter between the parties, so the injured party has a remedy, even if you do not submit to the state's codes. The fact you are not named in, and therefore, not subject to the state's statutes, does not mean you are not liable for injuries you inflict on another. Remember how O.J. was sued civilly after being found not guilty in his criminal trial? There still exists a remedy to the injured parties. Under Scriptural law, if you stole, your punishment was to repay the injured party the value of three times what you stole. In some cases it was seven times the value of what you stole. You were indentured to the injured party until the debt was paid. There were no prisons. Families were not separated, devastated and made destitute by a state-run prison system. The court's so-called criminal subject matter jurisdiction can be invoked in two ways. It can be invoked by way of the 4th and 5th amendments to the constitution (and the state equivalents), which, by the way, was abandoned with the advent of administrative law. I am sure the current courts (since 1933) are not capable of providing a true common law prosecution, which requires an affidavit of an injured party to be placed on the record of the court, and common law requires money of substance, which we don’t have. Under administrative law, which is the current system of law in this nation, the court's subject matter jurisdiction is invoked by the agency's final determination filed on the record of the court. If you don't object to the agency, the court considers the agency's computer record to be the final determination. They don't tell you that, so you go into the court with some constitutional ideas, demanding an injured party and reserving all your rights, and none of that applies in their legislative/administrative courts. They are operating under the presumption you are subject to the codes, and because you did not demand an adjudicative hearing and a declaratory order from the agency to determine if you are, indeed, the person named in the codes, and you are not declaring that you have been denied due process of law because you were denied the requested hearing, you are presumed to be the person, and you are presumed to be voluntarily submitting to the codes and the court. You have no doubt heard that our consent is needed. That is how they get our consent. They don't need us to say we consent. It is by our actions, and our lack of actions, that consent is given. Our remedy lies in demanding the adjudicative hearing and declaratory order prior to seeing a courtroom, or shortly thereafter. Do not enter a plea. Tell the judge you have not had time to exhaust your administrative remedies, and the prosecution has not exhausted his administrative remedies, and you need more time before entering a plea. Tell the judge you don't have enough facts yet to enter a plea. You could also request a copy of the agency's final determination, as this is what the court's subject matter jurisdiction is based on. No determination, no subject matter jurisdiction. I also believe in saying "I do not consent." Make your actions and your words agree. We do have protections, but most of us have not learned how to use those protections. Administrative law is constitutional as long as it does not violate our right to due process of law. Unfortunately, people do not know that, and they don't know how to protect their due process rights. In conclusion, law is tort, and under the constitution certain rules must be followed to invoke the court's subject matter jurisdiction, but the government changed law forms and went to administrative law, which involves statutes and a different means of invoking the court's subject matter jurisdiction. The statutes are then codified, and only apply to the persons named therein, making the statutes/codes only "color of law" (having an appearance of law, but not being real law as applied to living people), and you are not the person named, so if you are convicted under a statute/code, you are considered to have volunteered or consented, and that is why Justice Robert Bork said everyone in prison is there voluntarily. It is obvious they do not want us to know how to not volunteer. When you have an attorney, the court will not allow you to file things unless it comes from the attorney, and that's not going to happen. If you are intent on doing this, you will have to fire the attorney, and the court will not allow you to fire the attorney, so it becomes a battle. You will have to stand up to the judge. I'll share with you what one fellow did in court to get all charges dismissed. He was charged with DUI, domestic violence (his wife was with him, and she was scared), and probation violation. He had been in jail for a few weeks before I was called in. I did the administrative remedy, asking the prosecutor to verify he was the "person" named in the statutes." As expected, the prosecutor defaulted. I prepared a "Declaration of Denial of Due Process," which the court would not accept because he had a court-appointed attorney. He fired the attorney. The judge would not allow him to fire the attorney. He did exactly as I told him to do. Every time he went to court, he made the following statement: "I do not consent. I have been denied due process. I reserve my right to the common law and to equity. I am not the 'person' defined in government statutes as charged. I am not a party to any valid international maritime contract, and I reserve my right not to be compelled to perform to the terms of any unrevealed contract or commercial agreement that I did not enter knowingly, voluntarily and intentionally. Furthermore, I do not accept the liability associated with the compelled benefit of any unrevealed contract or commercial agreement. Any judge who fails to give proper remedy to this Living flesh and blood Man, is in dishonor of his Oaths to the constitutions."

The judge would not budge. She scheduled a trial date. I wrote a letter rogatory to the judge informing her I had firsthand knowledge his due process rights had been violated because I was the one who sent the request to the prosecutor, informed her that by refusing to allow him to fire the attorney she was also denying him due process by preventing him from using the defense of his own choosing, and reminded her that she was going to be held personally liable for any action taken without jurisdiction. She went all the way to the day of trial, and dismissed all the charges on the day of trial. She was hoping he would cave in and they could have the trial, but he held out to the very end. The court needs your consent to convict you, and they get it by your acquiescence, by your signature on their documents, by having an attorney, by arguing with them, and by participating in the trial. There are not very many newbies who can pull this off, so only do this if you have the stamina to endure to the end, and the understanding to refrain from consenting, because a good share of the outcome will depend on you. If you do not feel confident to do this, use their attorney and take your chances, and go to prison, because that is what will happen. This is a new process. In helping others, we have won on this issue pre-trial, and we have lost on this issue. For the most part, I believe the difference was in how the clients handled the matter in court, because I did the exact same paperwork. The guy who knew the most about his rights, thought he was smart enough to play their game. He told the judge he would accept the attorney as long as it did not violate any of his rights. The judge said it would not violate his rights. They lie. He thought he was in command, but he was not. He ran his mouth and argued with them, even though I told him not to say anything other than what I quoted above. The judge took it to trial and he was convicted. If you argue, or sign anything, you are consenting. Your actions speak louder than your words. There was another guy who lost his case. The court convicted him of speeding, driving with license suspended, no insurance, etc., but he did not participate, told the court they had no jurisdiction because of the denial of due process, and walked out and never went back – and while the court said they were issuing a bench warrant, they didn’t. If the court has no jurisdiction, you don’t have to show up there, unless you are in jail. They haven’t done a thing about it in four years, and the cop who issued the ticket knows where he lives and could arrest him at any time – if the court had actually issued a warrant. They know if they issue a warrant, they have acted without jurisdiction, so the court has done nothing against him, so it was a loss on paper, but a win in reality. Since the above was written, I have learned more about subject matter jurisdiction. I now know that administrative law is really admiralty. When you see "administrative," think admiralty. Statutes require "compelled performance" to the letter of the law, and they include fines and prison time. Any time compelled performance is involved, which includes fines and criminal penalties, it is an admiralty jurisdiction. An admiralty jurisdiction requires that an international maritime contract be placed into the record to invoke the court’s subject matter jurisdiction. They never do that, and defendants and their attorneys don’t know to demand it, so the courts are operating without jurisdiction, but nobody knows to call them on it. Admiralty also has a "savings to suitors" clause in the Federal Rules of Civil Procedure, meaning any time the common law will handle the situation, the defendant can reserve his right to the common law, but that right goes out the window because the defendants don't even know they are in an admiralty jurisdiction, because the judges violate the 6^th Amendment to the Constitution for the United States of America by failing to inform the defendant of the nature of the jurisdiction, i.e., admiralty. The 6^th Amendment applies to the states via the 14^th Amendment. When you do your administrative remedy with the prosecutor, you can also demand to know what the maritime international contract is that binds you to the plaintiff’s statutes. Produce the contract. When you get to court, demand to be informed of the nature of the jurisdiction. Administrative and admiralty are one and the same. They changed the name to disguise the admiralty nature, but it is the same thing with the same jurisdictional requirements. Demand to be presented with the international maritime contract so you can challenge its validity. Remember to be valid, a contract must be entered into knowingly, voluntarily and with full disclosure of what rights are being waived, and there must be consideration. There cannot be any valid contract without lawful money, and we don’t have lawful money, and that is why we no longer have a common law jurisdiction. For those who have not been to court yet, but merely received a summons in the mail or a traffic ticket on the side of the road, they can do an Abatement, provided they have not gone to court yet. Once you make an appearance in court, you lose the basis of an Abatement. Abatements work very well, and if the judge ignores the Abatement, then you can do a writ of mandamus against the judge.

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Comment by Eileen

The author of this article appears to be putting the burden of proof on the individual to prove he is not subject to the codes, whereas, the plaintiff always has the burden of proof, unless we do something stupid to relieve him of his burden. It is not about residency, or the all caps name, or any other presumptions -- if we put the burden of proof on the plaintiff. The question should be, how did I become subject to your corporate codes? You can and should do a demand to the agency that is alleging you violated a code (be it the DMV, the DOL, Bldg. Dept., etc., or even the prosecutor) for an adjudicative hearing and declaratory order stating you are, indeed, the "person" defined in the code and therefore subject to the code. If it is any department but the prosecutor, they will back off and leave you alone, and if not, the next time they contact you, remind them they are in default and have failed to prove you are the "person" subject to their codes. They will eventually go away. If it is the prosecutor, he will proceed, and you have to tell the court you have been denied due process (because you requested the declaratory order and he failed to prove you are subject to the codes), and, therefore, the court has lost jurisdiction, because as soon as due process is violated, the court loses jurisdiction. Under administrative law, the judge can only get involved when there is a final agency determination before the court for "judicial review." In reality, the court is not trying you, it is merely reviewing the agency's final determination. How can there be a final determination before the court when there is still an open request for a determination before the agency? You, however, have to keep bringing the court back to its lack of jurisdiction, because judges have a tendency to ignore their lack of jurisdiction. It is up to us to demand that all elements of jurisdiction be placed on the record of the court, and a valid law (one to which the defendant is subject) is one of the elements of jurisdiction. No valid law, no jurisdiction. If the judge moves forward without proof of jurisdiction on the record, he is making himself personally liable. A court that enforces codes is reduced to a court of limited jurisdiction, which means all elements of jurisdiction must appear on the record, and if it does not appear there, it is presumed jurisdiction does not exist. So sue the judge with a writ of mandamus for proceeding without jurisdiction, and ask for monetary damages. If people started doing this, judges would start obeying the law. It is NOT about our status, it is about them obeying the law. The codes define the "person" who is subject, and those definitions never include the living man, and I don't care what labels they may have for us, make them prove it. I recommend we stay in the private, stop using their ZIP codes, stop using their labels, stop claiming to be a U.S. citizen under any situations, but regardless of that, make them prove you are the "person" subject to the codes. They can't do it, and they won't perjure themselves to do it. We lose because we don't know what to challenge, and when we do, we allow the judge to ignore our issues.

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SPECIAL STUFF YOU SHOULD KNOW
by David Robinson
Posted on March 19, 2018

You could take the Birth Certificate (Sea) and the Certificate of Live Birth (Land) to show the court that you have the right to stand on both the "Land" and the "Sea"

Then ask the Judge, show his Bond, his Oath, his Identification, to prove that he has the lawful right to sit behind the Bench (the Bank)

He will refuse to show his Bond because he doesn’t have the right to try a living man for he is acting as a Foreign Corporation (Corpse) having no real standing in Common Law meaning that he can be held liable for bringing false claims against a living man which means that he could be the one who loses his Dominion to the Mineral & Energy Wealth should he accept to show you his true self.

By all means, study the information and verify the massive amount of it that can be verified as what the "law" of man system is claiming upon you, but do not look for actual solutions to the problems created by the "law" of man system within the "law" of man system. The claims of the system are illegitimate by their very nature.

The entirety of this knowledge fall’s within the legal ("law") system created by man to deceive and control others. The "law" of man system aka government, statism "authority", is either illegitimate or redundant. The only legitimate law is natural law, a free name for which is natural principles, which goes hand in hand with true anarchy.

This is correct, but they will still often ignore your authority if you consent to be identified as a citizen, which includes being called "Mister" or "Miss" or "Mrs." or by any title whatsoever, and also if you fail to identify your own capacity as a private non-citizen national and don’t have a record of that political status.

THE 10 MAXIMS OF COMMERCIAL LAW

1. A workman is worthy of his hire.
2. All are equal under the law.
3. In commerce, truth is sovereign.
4. Truth is expressed in the form of an affidavit.
5. An unrebutted affidavit stands as truth in commerce.
6. An unrebutted affidavit becomes judgment in commerce.
7. A matter must be expressed to be resolved.
8. He who leaves the field of battle first loses by default.
9. Sacrifice is the measure of credibility.
10. A lien or claim can be satisfied only through
    • rebuttal by counter-affidavit point by point;
    • resolution by a jury; or
    • payment or performance of the claim.

A Plea for Common Sense and Brotherhood By: Anna von Reitz Sun, 16 Sep 2018 10:36:01 -0800

Yesterday, I got a blazing tabloid article across my desk: "Pope Blames Satan for Exposure of Pedophiles in the Church". The "spin" of this article was to accuse the Pope of protecting pedophilia among the clergy. Nothing could be further from the truth.

Francis was observing the obvious. Of course, Satan is bringing all this to light. Who else knew? Who placed those men in their positions? Who tempted and compromised them? Who decided to pull the plug and sacrifice them to the Cause of tearing down and discrediting the Church?

Obviously, the head Fallen Angel in charge of the entire effort set this up, and just as obviously, a decision was made to expose the operation at this time.

We are witnessing a pre-planned, long-term, purposeful, predatory attack on the Roman Catholic Church, something that is decades (at least) in the making.

The bankers did this to insure that if the Church exercised its authority to curtail their operations, they would have "a bomb" -- "an insurance policy" -- to employ against the Church.

By 2008 the corruption of the banks had become so apparent that Pope Benedict XVI had to act and he did.

Within a week, the pedophile accusations began coming in and Benedict himself was blackmailed with accusations of homosexuality.

This was a "tit for tat" -- and the deeper the Church delved into the bank corruption, the more the banks unleashed the pedophile scandal.

This "coincidental timing" should tell you all something about the situation (1) that the Church is being retaliated against by criminal factions in the world banking community; (2) that those same criminal factions pre-planned and infiltrated the Church leadership with their own operatives; (3) that the exposure of these same operatives is deliberate and well-orchestrated to promote chaos within the Church and discredit of the Church at a time when the Church's authority over corporations needs to be effectively exercised.

Who has the authority to liquidate corporations acting as criminal syndicates?

The Roman Curia and the Pope.

Why?

Because the Holy See created the entire concept of corporations trusts, cooperatives, foundations, limited liability corporations, S-corps, C-corps -- you name it, all these business entities and structures were dreamed up by the members of the Curia, and by Maxim of Law, the creator remains responsible for the creation.

Quite simply, the Corporate World is on the ropes. They know they have been endlessly corrupt and have over-stepped their bounds and failed to honor the requirement that they function "lawfully" -- which is part of the obligation the Church placed upon corporations as a condition for the creation of all corporate entities worldwide.

So the corporations and especially the Big Banks are trying to control and destroy the only power on Earth that can bring them back under control and put a limit on their criminality and if necessary, liquidate them.

THAT is what is at stake and it has nothing to do with pedophile priests.

Let me suggest that there are laws on the books to deal with pedophiles, vampires, persons engaged in trafficking, and every other crime imaginable, but there is only one Curia responsible for the proper functioning of corporations worldwide.

If the corporations can gain control of the Curia, they can continue to rampage at will with no accountability to the Public. This includes the "governmental services corporations" that have dis-served us for six generations and which are firmly entrenched and evil to the core.

It's time to see through all this garbage and the sins of individual men and to rally round the Church and the Roman Curia as it struggles to regain the focus and sense of purpose and strength to deal with the Corporate Evil which will otherwise impact billions of people worldwide.

My roommate in college was Catholic. I am a Lutheran. She saved my life.

I was going through "the dark night of the soul".

A great many adversities had piled up on my young life: my beloved Father was dying breath by breath from emphysema, my Mother was on the edge of mental and emotional breakdown because of this, and our entire family was horribly impoverished by it. I had one pair of shoes for all occasions and was working my way through school on scholarships and summer jobs. On top of that, I had lost several long-time childhood friends, some to death and some to other circumstance beyond my control. My despair was complete. I felt utterly alone.

And then, my Catholic roommate who had only known me a few weeks, looked at me and shook her head and laughed.

"Of all the people I have known," she said, "you are the least helpless."

She said it with such complete, utter certainty, with such sincerity, I had to listen.

"Look at yourself," she continued in her practical, flat-footed way. "God has blessed you with an intelligence I can't even imagine. You must believe that there is a reason? That there is a purpose, even for your suffering?"

And she was right. All that early suffering and deprivation was a proving ground, a place where I learned my own strength, a time when my faith hit rock bottom, where I faced off fear and loss and poverty and loneliness.

My roommate couldn't begin to grasp all the "devils" I fought with for the next several years. She couldn't conceive the questions I asked or the answers I found, but she stuck by me and loyally supported me and shared her own life with me as a loyal friend through it all.

And she was Catholic. And I was Lutheran. And it didn't matter, because at the heart of our relationship stood the firm love of Yeshuah.

Let us all get beyond centuries of doctrinal in-fighting and the stupidity and blindness that goes with it.

Let us all realize that our similarities far outweigh our differences.

Let us, as Followers of the Way, the Truth, and the Life, join together to help the Roman Catholic Church bind up its wounds and celebrate its victory over Evil and recognize its true nature as a Communion of Believers in all that is good and all that is just and all that is right.

Like me all those years ago, the Roman Catholic Church has been beset by evils, weighted down with trials and pain and misfortune on every side, left standing embattled from within and without.

Let the rest of us be that voice of comfort and certainty in the storm. Let us stand with the Roman Catholic Church worldwide as Fellow Believers, united and unafraid, resolved to recognize and put an end to the evils of Satanism wherever they are found and no matter what the risk or the cost.

We are all soldiers and bondsmen of Our Righteous Savior. We have all committed to this fight. The Watch Fires have been lit at St. Peter's. Will we answer the call?

Let us all pray with one united heart for the leadership and membership of the Roman Catholic Church.

Let us all pray that the Roman Curia finds the strength, the cohesion, and the determination to address The Mess that the corporations have created, and let us all support them in the tasks that Our Father has set before them.

Administrative Process - Jurisdiction

Preface by celeste

Here I have aggregated a number of articles in support of individual sovereignty. Given my varied audience, it is necessary to link to multiple paths. Political Status and/or Allegiance determine much of your reality in a particular location.

Jurisdiction:

* Anywhere: choose the Jurisdiction of the Air, divine law, the realms of our ascended reality. This is the path celeste walks. We gather for co-creation with those similarly inclined.

* Hawaiian Islands: choose the nationality of the land (which is majorly in dispute): pretty much leaves you in a misogynyst (women cannot vote, or eat bananas, or eat with men) classed society (ali'i royalty versus common serfs) inimicable to individual development, until the ancient "laws" are updated.

• the Hawaiian Kingdom, invalid because it was created in the massive crime known as warfare.
• the Kingdom of Hawaii, invalid because it was created in the massive crime known as warfare.
• the Kingdom of Atooi, the contracting meeting of which was captured in this picture, a meeting for which, confirming the anti-divine right of "Kings" to rulership, one of them invoked YHwH over the united Kingdom of Atooi, gifting the whole mess to Lucifer, who by creating the royal / ali'i bloodlines created his proxies to rule the sheeple, so I witnessed by my own eyes and ears, as a living soul serving the prime creatrix goddess.
• the Republic of Hawai'i
  [ Beware bifurcation between the jurisdictions of land and soil ]:
  "The Republic of Hawaii underlies Hawaii the State. One represents the soil jurisdiction (Republic) and one represents the land jurisdiction (Hawaii, the State).
  Soil is the top six inches of dirt, land is everything below that.
  Soil is national and local in character. Your body comes from the soil.
  Land is international in nature and belongs to its own international land jurisdiction.
  To properly describe "Hawaii" in this system of things, you have to include both the Land (Hawaii) and the Soil (Hawaii Republic).
  I hope that helps? You have the rest of it straight in your mind."
  -- Anna Maria Riezinger Thu, Jul 5, 2018 at 7:00 AM
  extracted from:

  > From celeste@crystalfaeries.net Wed Sep  5 18:43:59 2018
  > Date: Thu, 5 Jul 2018 04:51:35 -1000
  > From: "celeste:crystalfaery" 
  > To: pstramer@eurekadsl.net, Anna von Reitz 
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  > Subject: Chat: Building the New Mailing List: if i recall correctly, you have stated
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  if i recall correctly, you have stated perspective that our physical bodies are considered of our planet, therefore to me, conveying trade names to the land and soil of our physical body asserts that it is a sovereign nation which may engage in international trade, (when backed by an indemnity bond), with all but corpse-orations which exist only in commerce, and only in fiction, and therefore are invalid=fraud.

  meanwhile, my soul lives in air-jurisdiction by divine law, operating in full karmic response-ability, in aloha and forgiveness.

  i see this as congruent with sovereignty, whereas conveying the name to a piece of a continent i shall not return to this incarnation, (birth nation California Republic), or conveying to the nation of present domicil, the island Kaua'i, smacks of feudal servitude, as does the illusion / lie that any of our rights or sovereignty came from any other source or time than the great creatrix of all that is, having gifted us with free will to do anything but destroy the creations of any other sovereign being, in any density/dimension. I the soul bring my unalienable sovereign rights with me into an embodyment, regardless any other human/demon/etc. claim to limit my rights based upon bloodline or upon which portion of mother Gaia's body mom was on at either conception or birth.

  Backtracking, the parental units beleived they were gifting the name to the body (naming baby), not to the California Republic mom was on at completion of pregnancy.

  i also find U.S. Public Law 103-150 "the apology bill" asserts that underneath the invasion of the corpse-orate-army, the independent sovereign kingdom of Hawai'i remains in perpetual treaty of best friends with the unincorp [se-]orated united states [of northen America], so where is the Hawaiian Republic "state" now being (re)presented at the national assembly?

  Only recently via you have i seen the differentiation between land (subsurface) and soil (surface 6 inches), and it seems this topic is way more important than known, and requires further illumination.

  That your focus is restoring land jurisdiction to righteousness now is very appropriate, whereas my path is to learn mastery of ascension, thus my prioritization of air jurisdiction. Being a global jurisdiction, one "should be able to" give/receive gifts/trade without interference by man's illusory dividing lines portioning which errant "ownership claiming" human is abusing which portion of her body, the planet.

  you have stated all our debts prepaid, yet the local merchants don't seem to know. how do we practically turn that into food and shelter?

  i am doing my best to expand your divinely inspired writings to cover these other jurisdictional factors to include air jurisdiction vs land as viable option. i have summarized these into two long articles addressing the concerns of we the peaceful children of the creatrix, firstly to change status from sea jurisdiction:
  https://crystalfaeries.net/fae/administrative_process.html
  and then once out-of-commerce, how/what to present to the local police, park rangers, and other sheepherding dogs-of-war the local corpse-orations have hired to keep the sheeple corralled, and who live daily by silent assumption of consent to their sea jurisdiction:
  https://crystalfaeries.net/fae/foreign_sovereign_immunities.html
  i have done my best to honor and share your writings while attempting to expand their scope more thoroughly into air jurisdiction, yet make fair use and honor your copyright.
  Please inform me of any changes you wish to better honor you.

  That brings up an issue.
  I was able to track-down a copy of the bond you issued to the vatican, but not the 1/50 state bond(s), which may also have the issue that, by the "four corners rule" any writing in a box [e.g. square brackets] is not on the paper, is mere commentary, and is not legally/lawfully binding. Therefore you issued no valid bond, as the 4-cornered boxing renders it legally a blank sheet of paper.
  Surely i missed/miscomprehended something?

  aloha, celeste:crystalfaery

  > From avannavon@gmail.com Wed Sep  5 18:43:59 2018
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  You need to send this query to contentmanager1@yahoo.com for updates on Hawaii, the State, as opposed to the "State of Hawaii".
  The Republic of Hawaii underlies Hawaii the State. One represents the soil jurisdiction (Republic) and one represents the land jurisdiction (Hawaii, the State). Soil is the top six inches of dirt, land is everything below that. Soil is national and local in character. Your body comes from the soil. Land is international in nature and belongs to its own international land jurisdiction. To properly describe "Hawaii" in this system of things, you have to include both the Land (Hawaii) and the Soil (Hawaii Republic).

  I hope that helps? You have the rest of it straight in your mind.

  > From avannavon@gmail.com Wed Sep  5 18:44:15 2018
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  Four Corners Rule does not apply with bonds --- with bonds it only means that it is private, not for public use.

* 49 North American Republics comprised by Alaska and the 48 States United: choose the jurisdiction + nationality of the land of either your berth state, or state of domicil.

* Most of the rest of the planet: choose the jurisdiction + nationality of the land of either your berth, or current domicil.

* Do Nothing: By default you are presumed dead with no rights and your estate is being salvaged for the benefit of others, in Satan's Jurisdiction of the Sea.
[ To deal with anything in the world of the unclean/dead, (i.e. the corpse-orate world), is to have "dirty hands", to "be tainted", is a debilitated commercial status, compared to being a living sovereign upon the land. -- kurt kallenbach ]

Getting right with the divine realms to succeed in ascension is pretty much what my life has been about, and has been, over time, the primary subject of most of my website.
The primary subject of the below articles is moving from Sea Jurisdiction to Land Jurisdiction, for those of you who wish to live under the control of others of [mankind], i.e. are not ready to be fully liable creator god(desse)s who grok that karma enforces ahimsa more perfectly than any system of [mankind].
Most people have to at least do the portion of the below administrative process necessary to terminate their extant voluntary slavery, i.e. come out of Mammon by removing the Marks of the Beast.

Faery blessings
-- celeste

---

Claim of Legal Ownership of All Souls by the Vatican since 1306
2016-08-10 10:00:00+00:00

The 1st Trust of the world

Unam Sanctam is one of the most frightening documents of history and the one most quoted as the primary document of the popes claiming their global power. It is an express trust deed. The last line reads:  "Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff." It is not only the first trust deed in history but also the largest trust ever conceived, as it claims the whole planet and everything on it, conveyed in trust.

Triple Crown of Ba'al, aka the Papal Tiara and Triregnum

In 1302 Pope Boniface issued his infamous Papal Bull Unam Sanctam
-- the first Express Trust. He claimed control over the whole planet which made him "King of the world". In celebration, he commissioned a gold-plated headdress in the shape of a pinecone, with an elaborate crown at its base. The pinecone is an ancient symbol of fertility and one traditionally associated with Ba'al as well as the Cult of Cybele.  It also represents the pineal gland in the centre of our brains
-- crystalline in nature
-- which allows us access to Source, hence, the 13-foot tall pinecone in Vatican Square. Think about why the Pontiffs would idolize a pinecone.

The 1st Crown of Crown Land

Pope Boniface VIII was the first leader in history to create the concept of a Trust, but the first Testamentary Trust, through a deed and will creating a Deceased Estate, was created by Pope Nicholas V in 1455, through the Papal Bull Romanus Pontifex. This is only one of three (3) papal bulls to include the line with the incipit "For a perpetual remembrance." This Bull had the effect of conveying the right of use of the land as Real Property, from the Express Trust Unam Sanctam, to the control of the Pontiff and his successors in perpetuity. Hence, all land is claimed as "crown land".  This 1st Crown is represented by the 1st Cestui Que Vie Trust, created when a child is born. It deprives us of all beneficial entitlements and rights on the land.

The 2nd Crown of the Commonwealth

The second Crown was created in 1481 with the papal bull Aeterni Regis, meaning "Eternal Crown", by Sixtus IV, being only the 2nd of three papal bulls as deeds of testamentary trusts.

This Papal Bull created the "Crown of Aragon", later known as the Crown of Spain, and is the highest sovereign and highest steward of all Roman Slaves subject to the rule of the Roman Pontiff. Spain lost the crown in 1604 when it was granted to King James I of England by Pope Paul V after the successful passage of the "Union of Crowns", or Commonwealth, in 1605 after the false flag operation of the Gunpowder Plot. The Crown was finally lost by England in 1975, when it was returned to Spain and King Carlos I, where it remains to this day.  This 2nd Crown is represented by the 2nd cestui Que Vie Trust, created when a child is born and, by the sale of the berth certificate as a Bond to the private central bank of the nation, depriving us of ownership of our flesh and condemning us to perpetual servitude, as a Roman person, or slave.

The 3rd Crown of the Ecclesiastical See

The third Crown was created in 1537 by Paul III, through the papal bull Convocation, also meant to open the Council of Trent. It is the third and final testamentary deed and will of a testamentary trust, set up for the claiming of all "lost souls", lost to the See.  The Venetians assisted in the creation of the 1st Cestui Que Vie Act of 1540, to use this papal bull as the basis of Ecclesiastical authority of Henry VIII. This Crown was secretly granted to England in the collection and "reaping" of lost souls. The Crown was lost in 1816, due to the deliberate bankruptcy of England, and granted to the Temple Bar which became known as the Crown Bar, or simply the Crown. The Bar Associations have since been responsible for administering the "reaping" of the souls of the lost and damned, including the registration and collection of Baptismal certificates representing the souls collected by the Vatican and stored in its vaults.

This 3rd Crown is represented by the 3rd Cestui Que Vie Trust, created when a child is baptized. It is the parents' grant of the Baptismal certificate
-- title to the soul
-- to the church or Registrar. Thus, without legal title over one's own soul, we will be denied legal standing and will be treated as things
-- cargo without souls
-- upon which the BAR is now legally able to enforce Maritime law.

The Cestui Que Vie Trust

A Cestui Que Vie Trust is a fictional concept. It is a Temporary Testamentary Trust, first created during the reign of Henry VIII of England through the Cestui Que Vie Act of 1540 and updated by Charles II, through the Cestui Que Vie Act of 1666, wherein an Estate may be effected for the Benefit of a Person presumed lost or abandoned at "sea" and therefore assumed "dead" after seven (7) years. Additional presumptions, by which such a Trust may be formed, were added in later statutes to include bankrupts, minors, incompetents, [e.g. "wards of the (e)state", "enemy combatants"], mortgages, and private companies. The original purpose of a CQV Trust was to form a temporary Estate for the benefit of another because some event, state of affairs, or condition prevented them from claiming their status as living, competent, and present, before a competent authority. [ there is no external authority over a sovereign ] Therefore, any claims, history, statutes, or arguments that deviate in terms of the origin and function of a CQV Trust, as pronounced by these canons, is false and automatically null and void.

A Beneficiary under Estate may be either a Beneficiary or a CQV Trust. When a Beneficiary loses direct benefit of any Property of the higher Estate placed in a CQV Trust on his behalf, he does not "own" the CQV Trust; he is only the beneficiary of what the Trustees of the CQV Trust choose to provide. As all CQV Trusts are created on presumption, based upon original purpose and function, such a Trust cannot be created if these presumptions can be proven not to exist.

Since 1933, when a child is borne in a State (Estate) under inferior Roman law, three (3) Cestui Que (Vie) Trusts are created upon certain presumptions specifically designed to deny, forever, the child any rights of Real Property, any Rights to be free, and any Rights to be known as man or woman, rather than a [human] creature or animal, by claiming and possessing their Soul or Spirit.
[ Thus, the Roman Catholic Church is the core of all enslavement on Ea.Rth. ]

The Executors or Administrators of the higher Estate willingly and knowingly:

1. convey the beneficial entitlements of the child, as Beneficiary, into the 1st Cestui Que (Vie) Trust in the form of a Registry Number by registering the Name, thereby also creating the Corporate Person and denying the child any rights to Real Property; and,
2. claim the baby as chattel to the Estate. The slave baby contract is then created by honoring the ancient tradition of either having the ink impression of the baby's feet onto the live berth record, or a drop of its blood, as well as tricking the parents to signing the baby away through the deceitful legal meanings on the live berth record which is a promissory note, converted into a slave bond, sold to the private reserve bank of the estate, and then conveyed into a 2nd and separate CQV Trust, per child, owned by the bank. When the promissory note reaches maturity and the bank is unable to "seize" the slave child, a maritime lien is lawfully issued to "salvage" the lost property and is monetized as currency issued in series against the CQV Trust.
3. claim the child's soul via the Baptismal Certificate. Since 1540 and the creation of the 1st CQV Act, deriving its power from the Papal Bull of Roman Cult leader Pope Paul III, 1540, when a child is baptized and a Baptismal Certificate is issued, the parents have gifted, granted, and conveyed the soul of the baby to a "3rd" CQV Trust owned by Roman Cult, which has held this valuable property in its vaults ever since. Since 1815, this 3rd Crown of the Roman Cult and 3rd CQV Trust representing Ecclesiastical Property has been managed by the BAR as the reconstituted "Galla" responsible, as Grim Reapers, for reaping the souls.

Each Cestui Que Vie Trust, created since 1933, represents one of the 3 Crowns representing the three claims of property of the Roman Cult: Real Property (on Earth), Personal Property (body), and Ecclesiastical Property (soul). Each corresponds exactly to the three forms of law available to the Galla of the BAR Courts: corporate commercial law, (judge is the 'landlord'), maritime and canon law (judge is the banker), and Talmudic law (judge is the priest).

What is the real power of a court 'judge'?

Given what has been revealed about the foundations of Roman Law, what is the real hidden power of a judge when we face court?  Is it their superior knowledge of process and procedure or of magic? Or is it something simpler and far more obvious?

It is unfortunate that much of the excitement about Estates and Executors has deliberately not revealed that an Estate, by definition, has to belong to a Trust
-- to be specific, a Testamentary Trust or CQV Trust. When we receive legal paper or have to appear in court, it is these same CQV Trusts which have our rights converted into the property contained within them. Instead of being the Trustee, or the Executor, or Administrator, we are merely the Beneficiary of each CQV Trust, granted only beneficial and equitable use of certain property, never legal title. So if the Roman Legal System assumes we are merely the beneficiary of these CQV Trusts, when we go to court, who represents the Trustee and Office of Executor? We all know that all cases are based upon the judge's discretion which often defies procedures, statutes, and maxims of law. Well, they are doing what any Trustee or Executor, administering a trust in the presence of the beneficiary, can do under Roman Law and all the statutes, maxims, and procedures are really for show because under the principles of Trust Law, as first formed by the Roman Cult, a Trustee has a wide latitude, including the ability to correct any procedural mistakes, by obtaining the implied or tacit consent of the beneficiary, to obviate any mistakes. The judge is the real and legal Name. The judge is the trust, itself. We are the mirror image to them
-- the ghost
-- the dead. It is high sorcery, trickery, and subterfuge that has remained "legal" for far too long.
Spread the word.

Source: Stop the Pirates
Via: TABU

---

"Nobody gives a shit about the baby --
that's actually a sacrificial lamb [sheeple] as far as they are concerned. Get the baby out of here, because, the world is controlled through the 2nd coming --
this is right out of Unam Sanctum 1302, but it's the 2nd arrival [the afterberth after the baby's birth], it is the 2nd arrival, the 'human creature' that we are controlled through, [by {any,every}one validating Unam Sanctum], and that is the Pope's claim.
[which is a fraud -- celeste].
[...]
The spiritual man, (the baby), is to be judged by no man. It is the 2nd coming, the 2nd arrival, the afterberth material, which is called the 'human creature'. That's the one the Pope is laying claim to. That is of maternal DNA only, [none of fathers DNA present], [...]
Summary Judgment = failure of father to claim the berthed vessel.
[Cum legitimae nuptiae factae sunt, patrem liberi sequuntur.
Children born under a legitimate marriage follow the condition of the father.]
All BIRTH RECORDS are for females."
-- Kurtis Richard Kallenbach

---

Mortgage Fraud, Political Status, and Law, (Or, Stop Being Stupid Part 15)

Judge Anna von Reitz

Law is not a good thing simply by its nature. It arises out of religion, which is supposed to be a matter of free will, but seldom is, and then it erects barriers and presumptions based on whatever system of law you are encountering. All systems of law are essentially rules for the Game of Life, but it is up to you to choose the rules you are operating under, and that then determines how you play it.

So let's go over the basics.

In the beginning of recorded history, we lived under the Noahide Laws known as the Law of the Sea. This is the form of law that existed prior to the Flood and has existed ever afterward. There is no evidence in the standard Bible that Noah was a lawgiver like Moses, but his name got attached to these laws anyway.

Later in firmly recorded history the international Law of the Sea was bifurcated into two functional groupings
-- one called Law Merchant or Maritime or Civil Law or Commercial Law, which concerns itself with "civilians" and "civilian commerce", and one called Admiralty, which concerns itself with military or governmental commerce on the High Seas.

The Law Merchant was first codified by Hammurabi and so the whole tradition of "Federal Code" rests on a practice of codifying international commercial law that goes back thousands of years.

These law systems are all pagan and mostly Satanic in origin (Satan was -- and is -- the original Lord of the Sea: a Pirates' Pirate.) and were most recently overhauled by the Romans to create "Roman Civil Law" which is the basis of 90% of what goes on in courtrooms across America today.

Again, these are laws stemming from the beliefs and ethical practices of pagan traditions. The Key to these is understanding the idea of trading, and honor and contracts.

Anyone can make any kind of "offer" no matter how outrageous it may be, and if you accept it, it becomes the law established between the parties. You can have implied contracts (also called presumed contracts), unilateral contracts, verbal contracts, and formal written contracts.

While anyone may offer any proposal at all, such as offering to cut off your head and charge you for the pleasure of doing so, it is considered very rude to arbitrarily or absolutely refuse an offering. Thus, you must counter-offer, or you "dishonor" the offer and the one making it.

In the example given, you might reply, "I am fond of my head, and so I counter-offer to run my sword through your gizzard, instead."

This sort of trading smacks of The Three Musketeers and the bantering that still goes on in Italian and Spanish and Greek marketplaces today.

Contracts only exist under these forms of law. All contracts and contractual practices, which allow lying, cheating, and defrauding
-- IF you can get away with it undetected
-- are pagan [and or] Satanic in origin.

A much more common contractual offering today is when a bank (a corporation) offers your STRAWMAN persona a "home loan". The essence of the offer is that the STRAWMAN gives the bank your money and credit, the bank then credits the STRAWMAN's account with the bank for this theft, and writes a check in HIS name for the balance which the bank misrepresents as a "loan" to you and then charges you interest equal to three to five times the total value of the "loan" and cheats you out of all the mortgage payments by claiming that the STRAWMAN "abandoned" the funds in HIS inactive escrow account, and also claims an undeserved and unearned "security interest" in your actual house as the bank's share of this contractual offer.

It is the modern day equivalent of "Let me cut off your head and charge you for the pleasure of doing so." and yet, somehow, no matter how outrageous the offer really is, millions of people have been deceived by the bank's false advertising of a "loan" and the natural false assumption that the bank is offering to loan them money instead of offering to take their own assets and loan them back at outrageous interest.

In Roman Civil Law, all is fair so long as you don't get caught. Note the [adage maxim of law -- celeste], "Let him be deceived who will be deceived."

And this is completely natural to and to be expected from any law system that stems from the worship of the Father of All Lies.

The remedy to this is that, also under Roman Civil Law, fraud vitiates
-- that is, nullifies
-- everything it touches once it is detected and the crime of fraud has no statute of limitations. You can go after the perpetrators and their successors and pierce the corporate veil and go after their shareholders, too, once you discover and prove that you have been defrauded.

The most basic level of fraud for Americans is that you have been "reclassified" as a "citizen" and made subject to Roman Civil Law without your knowledge or consent. So you are left in the dark and acting under false assumptions about what game you are playing and under what rules.

How can you win under such a circumstance? You can't. It's like trying to play Bridge using the rules for Poker.

And this is why the "United States District Court" judges peer over their desks at you and tell you that the "Constitution doesn't apply" in their courts.

It doesn't. They aren't addressing you as a red-blooded American. They are addressing a foreign national who freely admits to being a "US citizen" of some kind, and they are proceeding under the system of law which that foreign national has chosen
-- Roman Civil Law.

How is this possible? Why, via lies and deceit, of course.

Within hours of your berth the foreign corporations charged with providing your states with nineteen stipulated governmental services, come to your Mother (still in her hospital bed), and deliberately, self-interestedly, and under "color of law"
-- that is pretending that it is your law and that the requirement applies to you when it doesn't
-- they have her sign you over as a ward of their "State" corporation.

Now, this is not your state of the Union. This is a federal franchise operation merely calling itself something deceptively similar. Instead of the "California state" or even the "California State" they are operating the federal Territorial "State of California" or the "STATE OF CALIFORNIA" which is even worse
-- a municipal franchise "STATE".

Mom, dead tired, hurting, in a daze, trustingly signs the paperwork, completely unaware that she is even in a foreign jurisdiction, much less on her guard against legal chicanery leading to the enslavement of her newborn baby to the Devil and subjecting him to Roman Civil Law.

Under Roman Civil Law, the Vendor argues, well, this "Informant" came to us and said this baby was a fatherless bastard and abandoned and that it was a "US citizen", so we took the little pauper under our wing and did the decent thing…..here's the paperwork, here's the Informant's name (your Mother) and the Doctor witnessed it….

Yeah, right. Satan loves dealing in half-truths.

The fact is that you were never under their foreign Roman Civil Law and were never a "United States Citizen" much less a "citizen of the United States". Your Mother was never obligated to sign any paperwork and wasn't subject to their pagan law, but by deliberate deceit and racketeering, carried out under false pretenses and color of law, they defrauded her of her child and kidnapped you into their foreign jurisdiction.

In the process, they created a false identity, a "STRAWMAN" persona named after you. This is required so that you can operate in their system of things and play under their rules. Living people can't form contracts, so you can only operate as a "dead man" -- in other words, as a corporation
-- in their world.

In token of this surreptitious change in political status, they issued a "Birth Certificate" under your name and gave it to you, memorializing the event of your "civil death". When the PERSON was born, the living man "died". When the PERSON dies, the man lives. Both can't exist at the same time because it is impossible to live under two jurisdictions at once and equally impossible to play the Game of Life under two sets of rules at the same time.

So you were attacked, robbed of your berthright, defrauded in broad daylight under color of law
-- by your own employees no less
-- when you were between a few hours and a few days old. You were kidnapped and transported to a foreign jurisdiction (international) and made subject to a foreign and profane system of law (international commerce) and neither you nor your Mother were ever told a thing about it.

That counts as fraud. Big time fraud. Capital level war-crime-fraud. And it is going on all day, every day, all over America. Why?

Because the federal corporation that is charged with providing your states with nineteen enumerated governmental services has gone rogue. Completely insane. And all those people you elected to Congress and who pretend to be doing your Will and acting in your best interests are instead obligated to act as Pure Profit Mongers, with no other consideration but making money for their shareholders
-- who are all conveniently dead.

This, believe it or not, is how America became the richest nation on Earth
-- by enslaving and kidnapping all of us and setting up "generation skipping trusts" in our names, so that only those outside the system can access any benefit from it, ever.

Who figured all this out and implemented it? The Holy See, the Secretary of War circa 1907, the Secretary of the Treasury circa 1924, the City of London, Lords of the Admiralty, the British Government, and the entire Franklin Delano Roosevelt Administration. We know who "did it to us"
-- and we know why and we know how.

What remains is what is to be done about it, and what are the options?

Slaughtering all members of the Bar Associations for not telling us has been suggested, but I am convinced that 95% of the members of the Bar Associations (probably more) are just as stupid as we have been and haven't been taught anything different or better in the law schools, which have also been commandeered.

In the meanwhile, while all this is being sorted out, it behooves each American to record their actual political status as an American state national
-- a Minnesotan, Texan, etc., and to expatriate from any presumption that you are voluntarily choosing to be a "United States Citizen" or "citizen of the United States".

So all of that is about the pagan law system known as the Law of the Sea.

I have filed all the paperwork necessary for everyone on this planet to be enabled to make their own informed and truly free will choices about how they want to live and which system of law they want to live under, but so far you've only been allowed to live under the Law of the Sea in a system devoted to Satan-worship.

Some people have tried to invoke what they call "Natural Law" as a substitute for the "Law of the Sea" but a closer examination reveals that this is just the Law of the Sea transplanted onto the land
-- popularly called "the law of the Jungle" or "Tooth and Claw" Law
-- which enshrines whoever is biggest and strongest and most "fit" to survive and which is in fact worse than the Law of the Sea because it is less developed and remedy is limited to whatever the victims can enforce all by themselves. You might as well give the parties to a complaint a set of clubs and call the judge a referee.

What about the Law of Moses, known as the Law of the Land, based on the Ten Commandments?

That is the law form that we are naturally owed by berthright, the simple Law of the Land embraced by the Ten Commandments and then established as secular law by the United States Statutes at Large and our local American Common Law.

When Moses parted the Red Sea and we "crossed over" we left the Law of the Sea behind and began operating as living people operating on the dry land jurisdiction of our native country, taking responsibility for ourselves, and subjecting ourselves to the Ten Commandments as our chosen law and our Rules for the Game of Life in America.

We don't form contracts because we know that we can't guarantee them. At most, we form Good Faith Agreements. These agreements, sometimes mistakenly called "contracts" have specific requirements
-- they have to involve at least two separate parties who are clearly identified, have to be consensual, have to be fully disclosed, have to be signed in wet ink and so on. There is no such thing as a "unilateral" or "implied" or "one party" good faith agreement.

This law, the Law of the Land, is the basis of trade among men, as opposed to the Law of the Sea, which is the basis of commerce among corporations.

Are there any other options?

Yes, there [are].

There is the Law of the Air, the rules of the Game of Life in the [Queen]dom of Heaven.

You can freely choose this option because all your debts have been pre-paid, whoever you are, whatever religion you adopted and wherever you were born. And it doesn't matter what you believe, you can still live in the [Queen]dom of Heaven so long as you agree to obey its three simple laws.
If you obey these Laws of the Air, you automatically fulfill all other laws and stand above any other form of law.
It has only three laws:

• Keep the peace
• Do no harm
• Treat others as you would like yourself to be treated

Just as you are given a "Birth Certificate" (which is actually a form of legal Death Certificate) when you are born, you are given a "Baptismal Certificate" (which is a passport from where you are to wherever you want to go) when you repent your sins.

Just as Moses parted the Red Sea and led people onto dry land (out of the pagan sea jurisdiction) and they became a nation of people on the land and they were given the Law of Moses to live under, Jesus parted the curtain in the temple, [ severing repairing ] the [ disconnect[ion] between God and Man, and led us to the realm of the Holy Spirit, and the Law of the Air jurisdiction.

It is not our job in the jurisdiction of the air to judge anyone or separate the goats from the sheep. Both the goats and sheep belong to our Lord, the one who paid the Devil for all of us, though the Devil keeps trying to double dip and kidnap us into his jurisdiction.

So in the end, creating the Kingdom of Heaven on Earth is up to us.

Choosing which law we will subject ourselves to is up to us. Choosing which Master [ if any ] we will serve is also our free choice. But it is a choice, and it is a choice which we must consciously, knowingly, with full disclosure make.

Law of the Sea, Law of the Land, or Law of the Air.
Bogus Contracts, Laws, or Love.
Satan, Kings, or Christ.
Death, Existence, or Life Abundant.

All the debts of everyone on this planet have been paid in full. They have been pre-paid before the debt is even incurred. That is the fact. The reality. Your debts have already been "fore-given". All of them, in every realm of existence.

Buddhist, Marxist, Atheist, Bahai, Lithuanian Baptist
-- it doesn't matter. Your debts in all jurisdictions have literally been pre-paid in water, blood, and spirit. You are in fact given the free choice of who you will serve, how you will play the Game of Life, and which set of rules you will live under.

So stop letting criminals subject you to the "laws" of Satan and his bogus contracts and his worship of idols (graven images) long after his rule on Earth was supposed to end. Don't let the rats snatch your children from their cradles under color of law and subject them to the Law of the Sea. Shame and expose those who are doing this.

Think twice about embracing the Law of Moses as your option, either, because nobody manages to keep the Ten Commandments. All men are Transgressors against the Law of the Land.
-- and that's with leaving out the rest of the 613 laws the Israelites were supposed to perform. That's why they needed a Messiah, to begin with.

And as for the Law of Love, at the present time, that's a hard one, too
-- because we are being called upon to love those who are most unlovable: despicable Satan-worshipers, faithless politicians, and ignorant kin. Indeed, it isn't easy to pick up your cross and follow Him, but when you consider the options
-- where would you rather be?

Snatching babies from their cradles and condemning them to "civil death"?

Condemning people for their circumstance and the weakness of their bodies?

Or pouring a drink of water for the thirsty and giving rest to the weary?

It's your life, your law, and your choice to make.

---

There are some more obscure or less known jurusdictions, e.g. Equity Law or equity jurisdiction.

---

Property, Property Taxes, and The Whole Picture to Date
By Anna Von Reitz Friday, November 17, 2017

I have taken on the task of trying to consolidate everything to date for you. It's a long article and I don't want to be bombarded with questions of "How do I.....?"
-- I want you all to sit down, look at the situation described, and begin figuring things out. Just be quiet, take it all in, and think, think, think
-- for yourselves. This is the first step toward being free of all this B.S. -- recognize how arbitrary, false, and silly most of this is, like a children's game played in deadly earnest by adults. Unfortunately, most Americans have been playing Chess while their employees have been playing Parcheesi
-- which requires you to learn the new game, which then ultimately allows you to either (1) win the game, and/or (2) flip the table and play whatever game you want to play. They can make you play Parcheesi or you can make them play Chess -- after all, they are your employees.

Our identity has been stolen. That resulted in us being reclassified as "US citizens"
-- as if we were government employees or as if we had been born in Puerto Rico.

This then affected our ability to own land in the states, because "foreigners" can't actually live here, they can only "reside" here.

Instead, foreigners can have a long-term lease here and be tenants.

So that is how you are identified
-- as a tenant on your own land, with the State of Whatever as your landlord. Because you are misidentified in the public record, your land holdings are also misidentified and placed into one of three categories: residential, industrial, or agricultural, when your land of any sort should be classified as private property.

As long as you and your land are both misidentified, you will be taken for a "tax payer" and as a "subscriber" and as a "public vessel" and as a "resident" and everything you think of as yours will in fact be owned by and controlled by an organization of interlopers calling themselves the "State of Oregon" or the "State of Michigan".

First order of business then, is to get yourself back into the right category, and identify yourself as an American state national, not a "US citizen". This is more difficult than it looks, because the perpetrators of this scheme have made it difficult, yet to enjoy the benefits of their perfidy they have had to leave the door open for you, too.

That's why there is always remedy available to those who diligently search.

Two layers of "government organizations" have placed these ugly claims on your name and estate. The first of these, known as the Territorial United States, seized hold of the copyright of your name on the High Seas and Navigable Inland Waterways, and then used that as a means to seize upon all your other property, too. They excused this Breach of Trust after the bogus "Civil War"
-- which was never a war, but an illegal commercial action on our shores
-- in the name of Public Safety to ensure the peace after the "rebels" were defeated. A hundred and fifty years later they are still attempting to use this excuse for stealing control of your name and estate by announcing "wars" against drugs, wars against this and wars against that. It's all bull, but it serves the purpose of continuing to excuse their inexcusable usurpation against the American states and people.

Where is the door?

The Expatriation Act of July 1868 allows you to sign an Act of State and go back to your original status as an American born on the land of an actual state of the Union.

But remember, they have already seized control of your Given Name, which is also known as a "Trade Name" in their system of things, and they have copyrighted it by "registering" your "birth/berth".

How do you correct that?

Well, their own records
-- all those resulting "Certificates of Live Birth"
-- show that you, the living man, were actually born on a specific day, like August 14, 1967, but the THING named after you wasn't registered until a few days or weeks afterward
-- on the (de) filing date which is also shown. This results in a situation in which the living man has a birth-day and the ESTATE they created "for" him has a berth-date.

There are two peaceful ways out of this box. The first, and the route that I have chosen, is to object to their presumption of trusteeship and usufruct status, return the Birth Certificate (it's actually an insurance indemnity receipt so you are making an insurance claim for the return of your vested interest in your own estate), and copyright your own name by recording it as an Assumed Name with the land recording office in your county. Every State of State in the Union has statutes about Assumed Names, also known as Business Names, also known as Trade Names, which retain your Common Law Copyright rights....... ah, so -- go back and correct the "mistake" and claim your own Trade Name and copyright it effective with your actual birth-day. This predates their claim by a few days or weeks, so you are finally identified as the true party of interest and Holder in Due Course.

They had to leave this door open, in order to profit from all this chicanery themselves.

Now you are Master of your own "vessel" and nobody can say otherwise, and if they infringe on your copyright in an effort to defraud you, you can call them on it in no uncertain terms with the proof of your recorded Common Law copyright to shove in their astonished faces. Oh, my, Matilda, the horses can talk and the sheep can dance! And their own published documents are the evidence of all this deceit and will-to-plunder.

The second route, which recently opened up and which by mistake, has become yet another tool for the rats to use against you, is PARSE SYNTAX grammar.

As I recently discussed
-- one enterprising American found his way out of the their maze by creating a new name for himself using (arguably) correct grammar principals as his justification. He left his Given Name which was "Russell Jay Gould" behind and adopted a new name with new punctuation: "Russell-Jay:Gould". This created a separation between their "person" operated as "RUSSELL JAY GOULD" or "RUSSELL J. GOULD" and his newly created persons "Russell-Jay:Gould" and "Russell-J:Gould". It has, thus far, created a lasting protective barrier between the living man and the predatory corporations, and if you adopt his system and use PARSE SYNTAX, it can protect you, too.

The problem is that they have turned around and seen it as a new secret language they can operate in and use to defraud you. This is precisely the problem that Russell and I spent five days discussing in Texas. It now becomes necessary for everyone to learn PARSE SYNTAX so that you can defend yourselves in the venue of international law and commerce.

The vermin responsible for all this fraud and rot have had a long tradition of using "Federal Code"
-- think of actual coded language as in "Code Book"
-- combined with "Legal-ese", the language of the lawyers, both of which attach special uncommon meanings to common words to form coded communications which are then used to defraud innocent Americans. The idea of using PARSE SYNTAX grammar for the same purpose was a no-brainer for these rats and they have eagerly accepted it.

According to Russell, this is their new backdoor trick. If you don't present your claims in PARSE, they ignore them.

Improper grammar, they snort. Incorrect punctuation. Throw it out. Ho-hum. Mere gibberish.....

Well, so is Swahili gibberish to a non-Swahili, and French makes no sense to someone from Iceland who hasn't studied French. As long as American English is our official language and it has its own punctuation and style conventions, PARSE has to be viewed as a foreign language from our perspective, just like Legalese, Italian, and Dutch. Russell justifies it in terms of being "correct" according to principles of math and logic, but as he also had to admit
-- it's just as easy to lie in the language of math as it is to lie using any system of symbolic communication. Such a system only has to be consistent within the framework of its own declared assumptions to be "correct", so, correctness
-- as we say in physics
-- is in the "givens".

Russell is a righteous man, so he naturally sees the Truth in PARSE. The men we are dealing with naturally see it
-- and use it
-- for the exact opposite purposes.

There are advantages to identifying the foreign languages these vermin have been using against us. We have spent years breaking their codes and learning their lingo, so learning PARSE SYNTAX is just the latest challenge, but there is even more profound value in identifying whatever they are throwing at us as foreign language. "Foreign" to us means exactly that
-- and serves to make the distinction between Americans and "US citizens" more obvious. RUSSELL-J:GOULD is never going to be recognized as a Proper Noun in American English. The style, form, and punctuation clearly identifies it as PARSE and implies the grammar that goes with it. That alone is a giant step forward toward honesty and truth in commerce.

People will need to make their own decisions about how best to crack the nut and what tools to use to crack it. I think that the strongest tools we have are our own values and sense of justice. No matter what language something is expressed in, whether the grammar is correct or not, we all know when something is unfair. We all recognize the criminality of trespassing on someone else's assets. And a lie however it is expressed is still a lie.

Picture the scene: Commander Gould and I seated at my kitchen table, both heads bowed. We daily struggle with all that is false and selfish and small-minded in human nature, in ourselves and in others
-- but at the same time, we have a glimpse of something in Mankind that is glorious and fine and generous, a part of All That Is.

In the days to come, I recommend that everyone work hard to take advantage of the "exits" that still exist in the standing law, working backwards to (1) claim and record your Common Law copyright to your name however it is styled, ordered, formed, or expressed, and then (2) issuing an Act of Expatriation and recording that as a Deed with the State Secretary of State. If there is anyone out there who is willing to fund the effort, the Living Law Firm can ferret out the statutes guaranteeing Common Law Copyrights in all fifty of the States of States. We can develop effective Acts of State. We can get it all translated into PARSE SYNTAX so the rats have no excuse. We don't have the manpower, but we could hire enough paralegals and PARSE experts to get it done.

The first step reclaims your copyright interest in your own name (and therefore all the assets attached to it) and puts you in control of it, and the second step uncouples the "presumption" of "residency" and "US citizen" status being associated with your name. The first action gives you the key to unlock the door, the second allows you to walk through the door and lock it behind you. The third action -- translation into PARSE -- gives them no wiggle room to ignore anything you have done.

There are some additional niceties to be observed. Once you reclaim your name and your proper political status you will need to notify the authorities responsible -- the Port Authority for your area (Coast Guard Commandant) and the Adjutant General (responsible for keeping and updating proper records) and the US Postmaster General. There are actually seven (7) Postmaster and Post Master offices, but you address it to the Postmaster General as he is in charge of the military end of things and is the actual Commander of the Coast Guard and Adjutant General's Office in the Territorial Government that you have to notify about the changes in your status.

If you intend to conduct any kind of business outside your state of the Union you will need to post an Indemnity Bond with the U.S. Secretary of the Treasury, and if you go offshore to conduct business of any kind you will need to notify the U.S. Secretary of State and give them notice.

We all need to become very much more aware of the "occupation" of the U.S. Army and the misconduct that has gone on in the international jurisdiction since the so-called American Civil War. By becoming aware and doing our due diligence we can save the world from criminality and predators. We can also exercise our God-given rights and enjoy our privacy and not be harassed.

Going right along with this aim, we all need to learn the "latest and greatest" foreign code
-- PARSE SYNTAX
-- and use it as Russell intended it to be used, as a defense against falsehood and tyranny.

Once you have yourself free and clear and beyond the reach of the vermin and their false claims against you, you can easily deal with the issue of Property Taxes and Income Taxes being imposed by foreign governments via false presumption and deceit. Once you can be recognized as a natural-born American state national, you can go to the Tax Assessor and claim back your land as the landlord exercising your "reversionary trust interest" -- and demand that it be listed as private property and not annexed as residential, industrial, or agricultural property belonging to the State of State.

If like millions of Americans you still have a mortgage, you have "issues" to resolve. American state nationals are not eligible for mortgages. You are the actual landlords, so any mortgage credits to be applied under any tenancy agreement has to be paid to you, not taken from you. American state nationals are not eligible for Social Security, either, and you should have never been enrolled. American state nationals don't require or use marriage licenses. And though they are imposed "in the interests of public safety", American state nationals are not required to use driver licenses, either, unless they are engaged in some business or trade that makes use of the public roads for private gain -- [commercial vehicle rentals], commercial trucking operations, taxi and courier services, etc.

The foregoing mish-mash in which you have mistakenly enrolled or taken part in or been coerced to participate in programs meant for "US citizens" results in a lot of entanglements and potential controversies based on adhesion contracts. You were not told that these offers and programs were only for "US citizens" and you were not given full disclosure about which kind of "US citizen" was eligible and other aspects of these sugar-coated lumps of rabbit feces, either. As a result the contracts are invalid. Now what?

We are at the beginning of trying to settle such issues with the organizations responsible.

Those who actually own their homes, ranches, etc., free and clear of mortgage debts can go to the Title Company and request a Certificate of Redemption. They can then correct the Deed and Title to their assets, issue an Acknowledgement, Acceptance, and Re-Conveyance of Deed, transferring the property back to Kaua'i County, Hawai'i, or wherever else it is located and defining it as a private land parcel, tax-exempt, and described as....... "according to metes and bounds established by this Deed....." and as further described as Number 44 Kahealani Lane ©
-- whatever name you make up to describe your parcel
-- belonging to
Angela Kahealani
c/o General Post Office
Keneke Street -1
Kilauea, Kaua'i [UM 96754-9998]
You record your deed in plain simple American English on page with the local land recording office, and you clearly "post" your land with the international black and white sign and "Private Property" signs.

The federal vermin have to recognize your claims, because their own claims depend on your land claims: without a land jurisdiction, they don't have a delegated sea jurisdiction. And they are even motivated and grateful to see your claims appearing on the land recording district offices, because it is beginning to dawn on them that without us, they are nothing. Without us, they are open to seizure as pirates. Without us, all their State of State claims blow away in the wind.

They will still try to play their "You Can't See Me" games using PARSE SYNTAX as the excuse. It is therefore important to learn PARSE and follow up with a Corollary Deed written in PARSE and added to the land record so that they can't discount or "mistake" your meaning about any of this anymore. This would be the equivalent of re-writing your Acknowledgement, Acceptance, and Re-Conveyance of Deed in a foreign language and recording that for the benefit of the speakers who use that language. A properly translated PARSE deed serves notice to the vermin that the jig is up and that you know what they are doing.

So at last you can achieve that much-desired end of having your employees leave you and your assets alone, and forcing them to get back to work doing the job you hired them to do
-- protecting you and your assets instead of bullying, attacking, and robbing you.

And wouldn't that be a nice change of direction?

This is a long read and explanation of the circumstance and there are still a lot of things up in the air, but the basic outlines of the situation and the proper steps needed to deal with the Mess as it stands are becoming clear. I cannot stress enough that this whole circumstance is a process
-- not a single step, but many steps. They've been diddling around with this for 150 years. You can't expect to overcome it all in an afternoon.

You need to think it through in a logical sequence and then reverse that sequence. It is a Maxim of Law that "as a THING is bound, so it is unbound". Well, THINGS, here is your chance.

Reverse their claim and copyright of your name and estate by over-riding with a guaranteed Common Law Copyright pre-dating their claim. Record that. Give notice to the Coast Guard and Adjutant General and U.S. Postmaster General. Reverse their presumption that you are a US citizen with an Act of State returning your name and estate to Wisconsin, Minnesota, or wherever you came from. Record that. Give Notice to the State Secretary of State and U.S. Secretary of State. Reverse their unspoken claim that your land belongs to their franchise operating as a State of State and belongs to a "resident" and is either "residential, industrial, or agricultural" land. Correct the Deed. Record that. Give notice to the Tax Assessor and demand that your parcel be designated as private property and as tax exempt.

Learn PARSE and bring a Notice of the Fact written in PARSE as a translation of your claims and rebuttals and deeds. Record that. If they even think about messing with you, they will see that translation provided for their understanding and go away, far, far away.

So, now, at the end of all this
-- you are back on solid ground and the sharks have to remain in the sea. You are home at last. The snail is on his thorn. And the pick-pockets are on the run. If you are an honest and peaceful man, that's what you wanted all along. Be willing to give that to other people, even those you consider to be enemies, and your own peace is assured.

The Rule of Love always overcomes the Rule of Law.

---

Step By Step
-- What You've All Been Screaming For
-- Part One
and Step By Step
-- Part Two
-- The Gas
By Anna Von Reitz
Posted: 04 Dec 2017 06:48 AM PST

[...] Sit down and look at your "Birth Certificate" and understand what it is and how it functions.

It has two basic functions. First, it is an Insurance Indemnity Receipt which is required under the Lieber Code / Hague Conventions. They have to give you an indemnity receipt for the property they are stealing from you
-- essentially an insurance policy guaranteeing that your property won't be harmed as a result of their use of it.

This makes you the "Subrogee"
-- the Insured Party and Priority Creditor of your own ESTATE holdings. This process of "registration" (as opposed to "recording") creates a separate PERSON named after your Given Trade Name, yet owned and operated by a franchise of the MUNICIPAL UNITED STATES
-- the separate government of Washington, DC, operated as an international city-state by the members of Congress.

When you get your BC "Authenticated" by the United States of America State Department you find out for sure which federal corporation is issuing the BIRTH CERTIFICATE you have been issued. In most cases it will be a STATE OF STATE, like THE STATE OF WASHINGTON, but in some cases will be a federal department, such as THE DEPARTMENT OF DEFENSE.

Second, the Birth Certificate is a Bond
-- literally. It is a bond issued against the value of the ESTATE (or more recently, Public Transmitting Utility) assets that belong to you. A bond is an I.O.U.
-- a promise to pay under stipulated conditions. You have the certificate proving that you are the actual owner of the assets being bonded, but until and unless you claim your exemption from their system of things, the benefit of the bond goes to the STATE OF STATE or DEPARTMENT that is insuring your purloined property against loss or damage.

Now notice a couple other things about your Birth Certificate that prove that what I am telling you is true.

• A. There are two prominent dates displayed on the certificate. One is your actual birth day. The other is the "File Date" when the PERSON (a corporate municipal franchise) was created and replaced you as the beneficiary of your own assets. So you, the living man or woman, have a birth day
  -- and the corporate franchise "PERSON" named after you has a berth date which is always a few days or weeks after your birth day. In effect, the BIRTH CERTIFICATE records the "death" of your claim to own your own estate and Trade Name, and the "berth" of the federal PERSON's claim upon your assets. You are always the Holder-in-Due-Course, the Party having the first claim (first in line, first in time) to the Trade Name and Estate, but if you don't claim it, or know how to claim it, you are out of luck and disinherited.
• B. The BIRTH CERTIFICATE is signed by the Registrar
  -- an Officer of the Probate Court, which proves that your estate was probated. The living American state national, for example, the Minnesotan named William Bales Jensen, was taken off the title of his natural estate and his natural nationality and political status was changed to that of "WILLIAM BALES JENSEN"
  -- a federal Municipal franchise corporation and "citizen of the United States"
  -- that is, a citizen under the Diversity Clause of the old Federal Code which allows corporations to be citizens.
• C. The BIRTH CERTIFICATE is issued on bond paper, giving you "silent Notice" that the assets named on the face of the document
  -- your unlawfully converted estate assets including the copyright to your Trade Name, your land, your labor
  -- everything that you could ever own, has been seized upon and bonded by the organization issuing the certificate.
• D. The process of false probate just described results in the unlawful conversion of your name and estate assets, makes you a "US citizen" instead of an "American state national", removes you from the jurisdiction of the land and deprives you of your constitutional protections, makes you indebted and obligated to pay the bills of foreign corporations, and otherwise plays havoc with you and your entire country.
• E. This is done without your knowledge or consent, without your parent's knowledge or consent, and the people doing this to you are on your payroll, supposed to be rendering you Good Faith service the whole while. Because you don't know that this is being done to you and that these false claims against you are being made, you have no opportunity to object to them, much less delve through it to rebut all these lies and claim your exemption and exercise your indemnity.

Now a few further notes:

For many years the vermin seized upon your Given Christian Trade Name, just as you were taught to print it in First Grade with a first name, middle name, and last name all written in Upper and Lower Case like this: John Michael Doe.

[ i beleive Anna was sloppy in the above paragraph, speaking to the collective consciousness, which has been indoctrinated in deception.
A FIRST NAME and a LAST NAME are properties of a corporate fiction "person". A "given name" is the un-in-corpse-orated version of the FIRST NAME. A living being's equivalent of a LAST NAME is their "family name". A MIDDLE NAME is the Baptismal Name signifying the being's soul is a ward of the POPE. The FIRST LAST corpse-orate fiction is a ward of "the State". -- celeste ]

Their federal franchise was structured as a Cestui Que Vie ESTATE trust operated under the same name written in all capital letters: JOHN MICHAEL DOE.

Most recently, the vermin have tried to change their stripes and instead of creating their fictional PERSONS as Cestui Que Vie ESTATE trusts, they have been creating Public Transmitting Utility franchises named after you.
How can you tell the difference?

The ESTATE trusts are all named with the full first, middle, and last names appearing in all capital letters: JOHN MICHAEL DOE.
The PUBLIC TRANSMITTING UTILITIES all appear with only a Middle Initial, but still in all capital letters: JOHN M. DOE.

Please note that any name in any style that uses only a Middle Initial is not a legal name. It is meaningless and void for lack of specificity. Was that John Michael Doe or John Mark Doe or John Marvin Doe or John Maxwell Doe or...or...or...

You can always call the vermin on that, because lack of specificity destroys the existence of any jurisdiction actual or fictional. A claim against such a named entity can only stand if you just assume it is your name and accept the charges without objection.

This technicality is not the essence of the problem nor your strongest defense. This is just to point out that what they are doing is blatantly, obviously, on-the-face-of-it illegal, and you don't need any rocket science to prove that it is, nor any other cause to object. If you raise this objection and they proceed against you, they are dead meat upon appeal
-- a fact that may not be known to you, but which is written in stone above their heads: If you don't properly identify the parties, you have no claim.

Now that you know what the BIRTH CERTIFICATE is and what its functions are, it will make more sense to you that you need to get it verified as a genuine document
-- and this is where the process of authentication comes in.

Why "authentication" and why not an "apostile" nor a "certification"?

• Countries that are signers on the Hague Conventions, such as The United States, use apostiles to verify genuine documents passing between themselves, thus documents by or pertaining to the United States have to be "apostiled".
• Countries such as the United States of America, that are not part of the Hague Conventions, use authentication for the same purpose; thus documents issued by or pertaining to The United States of America and its international functions have to be "authenticated".
• Certification is an "in-house" domestic equivalent of a guarantee, and isn't strong enough for international use.

Both processes serve the same purpose of verifying the record and the paper. When you act as an American state national you are acting under the auspices of The United States of America, so when you are ready to reclaim your assets and exercise your exemptions, you use documents that are authenticated.

If you were an actual federal employee or dependent and acting under the auspices of the United States, Inc. as a franchise of the Municipal government or as a citizen of the Territorial government (either one) you would use documents that are apostiled.

All that is the reason why you go through the turkey trot of getting your records officially verified and why you need to do this correctly.

I recommend getting at least two if not three copies of your Birth Certificate ordered from the Vital Statistics people. Keep one and send two to the State Secretary of State and ask for an "authentication" to do business in Indonesia
-- a non-Hague Convention country. They will add a cover sheet, signature, and seal guaranteeing that the attached BC is genuine.

Next, take the state-authenticated documents and send them to the United States of America Secretary of State's Office in DC and request the same service
-- authentication of the BC for use in Indonesia.

Each authentication requires a small fee. At the end of the day, you get back a three-page document
-- the original BC you got from Vital Statistics, the State Secretary of State's cover page and, on top of that, a yellow, heavy-weight cover page from the USA Secretary of State's Office.

That yellow page verifies the authenticity of the State Secretary of State's guarantee and it tells you explicitly which federal entity
-- STATE OF STATE franchise or DEPARTMENT
-- issued the indemnity receipt and is responsible for guaranteeing your exemption from all this rot.

Now, finally, you have the proof in your hand of what has been done to you, who did it, and who is liable for it. So you now know what the BIRTH CERTIFICATE is, and how it functions, and why you authenticate it.

What else do you need to reclaim your identity and your Holder-In-Due-Course / Subrogee / Priority Creditor status?

You have to correct the omission your parents made and record your Common Law copyright to your own name.

The Session Laws of every State
-- federated or not
-- contain language guaranteeing your right to establish a Common Law copyright to your Assumed Name.

Please note: I said "Session Laws"
-- not "statutes".

Also note that the correct description of your Upper and Lower case name, First Middle Last, as in: Michael John Doe, is properly known as a "Trade Name" or a "Given Name" and this style of name is known as a "bicameral" name.

It is "assumed" in the sense that when you came into this world you didn't have a name and were given one, but there are other kinds of assumed names including pen names and noms de guerre and corporate names, too.

The Session Laws include all these kinds of names under the blanket description "assumed names".

The name your parents gave you, your given Trade Name, has to be reclaimed and copyrighted and permanently domiciled on the land and soil of the state where you were born, together with all styles, orders, forms, punctuation, variations, abbreviations and other derivatives of your basic Trade Name.

This is done by recording your claim and Certificate of Assumed Name in a land recording office or a postal district court or both. Please note that a "recording" is different from a "registration".

You record a deed because it references a land asset. People and their names are naturally land assets, too: for dust Thou art and to dust returneth
-- and so of course are other actual, factual things such as rocks and trees and farm fields and houses and dogs and cats
-- all land assets.

Now, I have shared examples of CERTIFICATES OF ASSUMED NAMES on my website that people can observe and use as templates to create their own documents simply by replacing the names, dates, addresses, etc. with their own.

These examples cite the Session Laws of Alaska and Washington State, simply because that is where they happened to be brought. Other states have their own Session Laws regarding ASSUMED NAMES which guarantee your Common Law copyright, so if you live in Minnesota or Florida or some other State, by all means consider spending an afternoon at a law library or hiring a paralegal to dig through and find the "local" Session Law and cite that in addition to the Alaska and Washington State laws.

That said, the Doctrine of Equal Protection mandates that a protection provided in one state must be provided in all states of the Union, and if you absolutely cannot find the right Session Law for your state, you may rely on the citations provided from Washington and Alaska.

Some land recording offices object and refuse to file any record that doesn't include the Session Law reference for their State; this is either ignorance or guile on the parts of the Clerks who don't know the difference between Session Laws and Statutes
-- but no matter. You are not dependent on the Land Recording Offices to record your claims. It's nice if you can get it on the Public Record that way, but not critical.

You can use the Post Office to create a record of your claim by sending yourself a Registered Letter containing a wet-ink original copy of the CERTIFICATE OF ASSUMED NAME. This is called a "Record Copy". When you receive the Registered Letter that you sent to yourself, you don't open it. You tuck it away in a file folder along with your own file copy of the CERTIFICATE OF ASSUMED NAME.

If there is ever a question or you are forced to go to court, you certify a black and white copy of the CERTIFICATE from your file as "true, correct, and complete" and sign off on this as the "Document Custodian". Then take your unopened Registered Letter to court as proof. Wave it at the Judge. If the judge has temerity enough to open your letter (which he won't) he has to certify the Record Copy on the record of the court upon your request and that seals the doom of any claim against your claim.

You can further back up your claim by placing a briefly stated Public Notice in the local newspaper(s). Just a couple sentences will do, for example,

	The Trade Name "William Henry Doe"
	has been returned and re-conveyed
	to its natural permanent domicile
	on the land and soil of New Hampshire
	effective March 2nd 1950; by
	Doe, Wm. Henry, Fiduciary,
	in care of 4109 Fairfield Street,
	Oxford Massachusetts, 01540.

Wave the newspaper clippings showing the dates of publication at the judge, too.

Please note that the examples of the CERTIFICATE OF ASSUMED NAME that are provided on my website include a permanent standing claim of the writ of Habeas Corpus, which allows you to come in and commandeer their courtss if they address you improperly.

With your Authenticated Birth Certificate and your recorded CERTIFICATE OF ASSUMED NAME firmly in hand, you are now ready to mow the grass. Or maybe I should liken it to saying the magic words:

"I claim the writ of Habeas Corpus
allowing me to operate in this court
while maintaining my true position and domicile
on the land of these United States.
	I am the living Subrogee
and Priority Creditor of the DEFENDANT.
I claim all exemptions and bonds
related to this case contract number
________________________________
and as an innocent Third Party controlling interest
move the court to dismiss these allegations
for failure to state a claim
upon which relief can be granted."

This is a fancy way of saying that any money owed by the DEFENDANT is owed to you, not them, and that they don't have the jurisdiction to make any claims favoring themselves or to say jack-diddly-squat otherwise.

This works in all cases regardless of what the case may be, so long as you have not murdered anyone (in which case the Prosecutor stands for the injured party) or actually injured a living man or woman or their property.

This works on all cases brought against YOU including foreclosure cases, child custody cases, statutory crimes, traffic tickets, tax cases
-- anything bogus that does not actually involve a living Injured Party who is willing to stand up in court and accuse you of actual injury to them or their private property
-- and so long as you are not in fact a federal citizen.

So there at last is your Administrative Process which frees you from the dread of these liars and flim-flam artists. In fact, unless you are actually a federal citizen, I recommend that you just stay home and send the Judge and the Court Clerk a nice, polite Registered Letter in lieu of appearing physically at all.

Just take black and white photocopies of your Authenticated BC, your CERTIFICATE OF ASSUMED NAME, the mailing receipts, mark everything "private and confidential", certify it all as "true, complete, and correct" as the Document Holder, and explain that you don't exist in their jurisdiction and don't acquiesce to their jurisdiction and object to having their court mis-address you. Note that you are the Holder in Due Course of your Trade Name and Estate and all Derivatives thereof
-- and request that they drop all charges and return the balance of any court bonds to you, the Subrogee and Priority Creditor of the DEFENDANT at the [mailing location] shown above, sincerely...

So long as you provide a polite answer nobody can accuse you of being in contempt of court, and so long as you reply to a summons in proper character there is no basis for issuing a warrant.

And if by any chance they ignore the facts and continue their prosecution, start thumping on the military authorities, especially the US Army, which is supposed to be riding herd on the Bar. Instead, they have been letting the Bar ride herd on them. They have entrusted this function to Provost Marshals who are all members of the Bar, so they have the foxes guarding the other foxes and the hen house at the same time
-- a situation that has to stop.

Start banging your dishes on the floor like angry dogs and demand that the Army get up off its complacent rump, read Title IV, then read Title XXXVII and realize the crimes that these disguised "Uniformed Officers"
-- conscripted doctors
-- are being forced to commit in hospitals throughout America and then finally read their own Field Manuals. It's all there in black and white.

We, the American states and people, are being subjected to vicious crimes
-- press-ganging, identity theft, kidnapping, inland piracy, unlawful conversion, forced enslavement and conscription, mis-characterization of our nationality and political status, virulent fraud and racketeering, genocide on paper
-- at the hands of people on our payroll, by attorneys operating outside their jurisdiction, and by banks operating as crime syndicates on our shores
-- and the US Army and the Coast Guard which are both specifically tasked to protect us from all this are part of the problem.

They have let the "Rat Problem" get totally out of control and have failed to protect us and our actual borders.

So, given this overall deplorable circumstance, please tell me what we are paying billions upon billions of dollars in "national security" expenses for? It's like paying for a fur coat and being given a Do-It-Yourself paper raincoat instead.

But I digress... you now know exactly what has been done and how you need to reply to it, and if the Bar members do anything but the right thing, you now know who to complain to.

Time to mow the lawn, America, and do a damn good job.

---

A Most Valuable Process
By Anna Von Reitz Monday, November 20, 2017

As you gird up to make your claims stick, watch Winston Shrout's YouTube video on The GoldFish Report No. 156 about the Writ of Habeas Corpus, 2017, November 17, and how to force the courts to deal with you as a private person. I highly recommend that everyone order the DVD, too.

Also go to www.InPowerMovement.com to learn how to do a proper Notice of Liability.

These recommendations are about process
-- the step-by-step building of a claim.

As Winston points out in this referenced video, building a claim in court is like building a house. You have to start out by building a firm foundation. You do this by getting your documents and recordings in place and by presenting the evidence in a logical competent fashion.

Claiming the writ of Habeas Corpus and properly identifying yourself and your capacity to the Court is key to claiming your indemnity (exemption) and the value of the bond that was established in your NAME without your knowing consent.

The first thing you need to realize is that United States District Courts and all the federated state and county courts have no jurisdiction related to the living man, also known as the living soul (L.S.). Any court dealing in statutory law has jurisdiction over corporations (that are created by statute) and nothing else.

They have asserted jurisdiction over you and your assets by falsely claiming that you are "missing, presumed dead" and then establishing public trusts and public transmitting utilities named after you
-- corporations that they can sue and charge and otherwise manipulate under statutory law.

They have also falsified the public records concerning you, which you need to correct either directly in court or by establishing new public records.

Those of you who followed my suggestion that you record your Common Law Copyright Claim with the nearest land recording office already have a claim to the writ of Habeas Corpus in place
-- subjecting all the courts of "this" state (the territorial or municipal "STATE" or "State") while retaining your own standing and domicile on the land jurisdiction state.

The simplest approach is always best. For all civil cases and criminal cases not involving direct physical arrest, I recommend not even going to their court, as you can invoke a "special and restricted appearance" under Rule E of the Supplemental Rules and "appear" via a Registered Letter instead.

If the prosecutors bring a charge against any federal PERSON named after you, you send a letter marked "Private and Confidential" back to the Senior Judge of the Court. You will want to use your Christian aka Trade Name
-- First, Middle, Last
-- written in Upper and Lower Case, placed in the center of the page with a mailing address set up as "in care of" whatever Post Office Box or street address you care to use right beneath it, and under that the Registered Mail Number you are using to deliver your "special restricted appearance".

Send a black and white photocopy of your Authenticated Birth Certificate stamped "Private and Confidential" and write "For Administrative Use Only" on it and sign your own Upper and Lower Case First-Middle-Last name across all the seals that appear on that black and white copy of the BC. This is Notice that you have taken control of that "Vessel".

If you have established your Common Law (Land Jurisdiction) Copyright to your Trade Name by any of the processes I have described (formal correction and deed of re-conveyance, or simply recording your ownership of the Assumed Name(s) with the County Land Recording Office or both) include certified copies of these recorded documents as further evidence that you have taken control as the Holder in Due Course.

In your letter to the Senior Judge you will want to inform him that:

1. charges have been brought against a DEFENDANT corporation that was created and named after your Trade Name without your knowing consent via an unconscionable contract;
2. you are the Party of Interest in Fact and the Subrogee owed all Priority claim and interest against the bonds brought forward by the Prosecutor;
3. you are in fact exempt and known to be an internationally Protected Person;
4. the Clerk does not have your delegated authority to act as your Port Authority in the referenced venue;
5. please send the check for the bond recoupment to you at the [mailing location] shown above;
6. please investigate and fine the Prosecuting Attorney should it be found that he or she failed to post a Bid Bond and / or failed to fully and truthfully inform the court of the actual Facts.
7. Thank you, very much, cordially, etc., John Michael Doe, a peaceful American state national....

That is the first thing you do when you are accosted by these rats in any civil case, including mortgage cases. Fully inform the Senior Judge so that his cojones are on the line and the court has no plausible deniability if it takes any action resulting in harm to you or your estate.

And since you have a standing claim to writ of Habeas Corpus on the Public Record (assuming that you followed the format we shared and recorded a Certificate of Assumed Name including such a claim) you can even use this in the case of physical arrest.

Just memorize the document number and recording district where you recorded your Certificate of Assumed Name and tell the arresting Officer that the Court is already served your writ of Habeas Corpus on the Public Record (recording number blah-blah-blah, Recording District blah for the blah-blah-blah County and blah-blah State) .....

They have 72 hours to release you and the Sheriff of the County has the obligation to serve Notice to the presiding Judge and the Clerk immediately.

The pieces of the puzzle are coming together and more and more of the pieces are falling into our hands.

See the Certificate of Assumed Name example (you have to add your own NAME / Name and other data) posted on my website.

If the local land recording office won't accept it, go elsewhere, even to another state. In the federated "state of state" system a recording in one is a recording in all. Notice that the claim to the writ of the Habeas Corpus is already built into the Certificate of Assumed Name example.

This process is deadly when used properly against statutory claims and charges. It will not stand against charges involving actual men and women bringing charges of first-hand injury
-- nor should it.

Always remember
-- rights go with responsibilities.

You can subrogate federal and state of state corporations with impunity and immunity, but in doing so
-- remember that you also have obligations to your countrymen and your community. Live in peace and be at peace and let the peace of God be your portion.

---

All commerce is exercised in blue ink.
Commercial signatures of "Account Holders" are in script in Upper and Lower Case, [ a style known as "Cursive", a form of necromancy, communications with the dead. ] All sea jurisdiction transactions entered into by US PERSONS are understood to be in commerce. You are considered to be acting as a US PERSON if you retain such a PERSON. You surrender these PERSONS via surrendering the BC to the Secretary of the Treasury and appoint him your Fiduciary and credit the United States of America, U.S. Treasury, without recourse.

When people born on the land of one of the actual organic states claim their non-territorial, non-municipal, non-citizen political status and give evidence of the same intentions by issuing an Act of Expatriation from the presumption of Territorial citizenship, and the surrender of the Municipal PERSON issued to them back to the Secretary of the Treasury, and otherwise give Notice of their revocation of election to pay federal income taxes or to otherwise subject themselves and their assets to any territorial or municipal code, that decision must be respected and adhered to by all agents of the territorial and municipal government without question or exception.

"When we actual Americans seize our own Given Trade Names and re-convey them to their proper permanent domicile
[ on the land and soil of our own bodies ]
on the land and soil of the actual states
instead of any "state of state" dreamed up in the commercial world, and exercise our Common Law Copyright and record it in the land recording office effective with our actual birth day, all of the provisions of our original Constitution and our original Treaties lock in place, and we must be regarded as 'Protected Persons' and 'peaceful Vessels / VESSELS engaged in international trade'
-- not as corporate franchises of some foreign corporation that has made insupportable claims against the American states and people in hopes of forcing them to assume debts they don't in fact owe."
-- Anna Von Reitz

---

How Many Times Do I Have to Say This?
By Anna Von Reitz Monday, December 11, 2017

Day after day after day I get all these complaints, all these awful stories of abuse, all these claims of wrongdoing by the "federal government" and
-- every day, I give everyone the tools to defend themselves from the "presumption" of "federal citizenship" that is the "enabling clause" of all these abuses and problems.

I have given you all more than enough instruction and information to remove yourself and your name and estate from these evil legal presumptions. These are weapons of defense
-- means to protect yourself and your assets:

1. Authenticate copies of "your" Birth Certificate. Study what I have told you about what this document is and how it is used, so that you can competently claim to be the living and fully insured "Subrogee";
2. Record your common law copyright and standing writ of habeas corpus as part of issuing a Certificate of Assumed Name, claiming all right and interest in all the different variations of your Given Name back to the day you were born and claiming their permanent domicile on the land and soil of the state where you were born;
3. Correct the deed and title of land and homes and other property held in your name so that it is clearly identified as private non-taxable property and rename it under your own copyright-signed designation like: "111101 Pine Court (c)" instead of whatever street or lot and block or other description is being used now;
4. Order "Z" (as in Regulation Z of the Motor Vehicle Code) license plates for your car to establish that it is private property, too, and exempt from federal regulation;
5. Put "retired" labels on all passports and driver licenses,etc., clearly establishing that you are not functioning as a federal citizen now;
6. Check into your family history, and if possible, demonstrate using public records
   -- births, deaths, census, marriages, etc.
   -- stand ready to prove who you are and where you come from;
7. Download and print a copy of Pamphlet 27-1-161-1 "The Law of Peace" from the website we shared and have it ready to present if you are ever forced to appear in one of THEIR courts and demand that you are addressed properly as a peaceful non-combatant and non-citizen national of these actual, factual United States of America. Invoke the standing writ of habeas corpus contained in your Certificate of Assumed Name and present the authenticated Birth Certificate for collection of the bounty on the federal PERSON;
8. Revoke your "election to pay" federal income taxes by giving notice to the Commissioners of the IRS and the Internal Revenue Service.
9. Make Steven T. Mnuchin, Secretary of the Treasury, responsible to you as the Fiduciary responsible for the administration of the federal PERSON
   -- thereby denying any such position to the local Court Clerk;
10. Post your own Private Indemnity Bond with the U.S. Treasury or take shelter under the bond established for your State of the Union.

You need to defend yourselves and correct your own records and bring home the facts in a way that these yahoos can't ignore or sidestep.

And you need to establish your claims to your own names, estates, and political status.

There is nothing so difficult about this once you grasp the fact that what you thought of as "your" government is just a foreign contractor here to provide governmental services. It's a foreign corporation like TARGET
-- with no granted authority over you or your property, but if you don't correct the public records and rebut their false claims, they will be happy to impose their rules and their government upon you.

Get moving. Now. Save yourselves and save your country!

There is one simple answer to all of this. Correct the falsified public records that they created by registering your name as one of their franchises. Notify the Adjutant General and the Port Authority. Come home and clean house. We aren't the "Enemy". We are the heirs, owners, landlords, and employers.

---

If you want your name and estate back, you have to, (according to Field Manual 27-10, 1956 edition), act as a "belligerent claimant" making claim against
the Civil Affairs Officer attached to the State Secretary of State's Office [of the State of Domicil]

CIVIL AFFAIRS OFFICER
OFFICE OF THE SECRETARY OF STATE
c/o: SHAN S. TSUTSUI
STATE CAPITOL
HONOLULU,
	HI 96813

and

the Civil Affairs Officer attached to the Department of Military Affairs in your Birth State.

CIVIL AFFAIRS OFFICER
DEPARTMENT OF MILITARY AFFAIRS
c/o GOVERNOR JERRY BROWN
SACRAMENTO,
	CA 95814

Once you reclaim your name and your proper political status you will need to notify the authorities responsible
-- the Port Authority for your area (Coast Guard Commandant) and the Adjutant General (responsible for keeping and updating proper records) and the US Postmaster General. There are actually seven (7) Postmaster and Post Master offices, but you address it to the Postmaster General as he is in charge of the military end of things and is the actual Commander of the Coast Guard and Adjutant General's Office in the Territorial Government that you have to notify about the changes in your status.

---

Instruction to Safely Identify Your "Civilian Property" versus those agents seeking to "enforce" "Martial Law":
[ Why is this important? Because the default assumption is that you are a "U.S.Citizen", which, in 1933 were declared to be "enemy of the 'state'" by "THE UNITED STATES INCORPORATED", therefore you are presumed to be in the status of "enemy combantant", having no rights. ] -- celeste

Firmly attach this emblem to your house, your gates, and display in the front and rear windows of your car, boat, etc., to warn the military that you are a civilian "vessel" and that they will be trespassing on civilian property if they enter in upon your land, auto, home, etc. and will be acting against international law.

Field Manual 27-10/1956 Section 4, 45 and 46.

Take a rigid piece of material
-- wood, metal, foam core, etc. and make a sign
-- a rectangle 5 inches tall by ten inches wide.

Draw a diagonal line from the top right to the left bottom corner so that there now appear to be two triangles inscribed, one above the other.

Color the top triangle black and the bottom triangle white.

---

Notices Of Liability, and Court System Basics
By Anna Von Reitz on Monday, January 22, 2018

I recently got a "complaint" letter from a reader who apparently got in trouble himself or had friends who were "thrown in jail" as a result of using a Notice of Liability
-- and he wanted to let me know that a process I had recommended wasn't working, etc.

There are two kinds of courts typically at work in America. Both are foreign to us. American courts have to be staffed and run by us, so until more people take up their responsibility to self-govern, they are relatively rare.

There is the Territorial Court System, meaning British Territorial United States Court System that shouldn't even be addressing us, which uses British "Equity" Law and there is the MUNICIPAL COURT SYSTEM that uses COMMERCIAL LAW, which is used by the equally foreign MUNICIPAL UNITED STATES.

A Notice of Liability is a commercial document to be used in commercial processes and commercial courts recognize it the same way they would recognize a Bill of Lading or an Invoice. It's a normal part of doing business in the commercial realm and is in fact part of your DUTY to fully disclose and properly inform. The reason you do Notices of Liability is not to threaten anyone. It is to fully inform them of their liability in a matter that is either harming you or likely to harm you.

No doubt you have all encountered the concept of "plausible deniability" wherein terrible acts are committed, but the person responsible says, "I didn't know!"? -- So a Notice of Liability lets such people know and thereby holds them accountable in advance for their actions. That is the value of a Notice of Liability when going into a commercial court action.

In a commercial court setting, properly composed and entered Notices of Liability can't be interpreted as a "threat" and the examples that were posted on www.InPowerMovement.com -- at least at the time I wrote my article, were all properly executed and could not possibly get anyone in trouble.

You will note that the entire discussion about Notices of Liability came up in the context of addressing Smart Meters being installed by Public Utility companies, which really should be a big clue to everyone that we are talking about commercial operations and commercial courts and commercial processes that are run through the MUNICIPAL COURTS.

Notices of Liability in the Territorial Court System are a completely different matter and NOT ADVISED.

British Equity Law is a supremely evil thing, because it empowers the judge to act -- literally -- as the King. This form of law came about as a result of polluting English Common Law with Admiralty Law back in the 1750's. It gives the judges vast "powers of discretion" to do whatever they want with little or no reference to the written law or facts. They are able under "Equity Law" to dispose of you and your assets as possessions of the King, with them playing King.

This is convenient for the actual King, because these sycophants rule in "his" favor and the favor of the elites and the "government" over 97% of the time and if by chance they do something that is unpopular enough to cause riots, the King can wash his dainty hands and appear as the Peacemaker, when in fact this system was created as an instrument of brutal despotism and arbitrary abuse of power.

That's what you are dealing with in the Territorial State of State Courts, and the best advice is to stay out of them entirely. If you have your BC and your Certificate of Assumed Name and Act of State claiming your birthright political status on the public record and you bring that information forward, the Territorial Courts aren't supposed to address you at all.

The Territorial Courts are operating as "pirate vessels" dry-docked on our "shores" and they are "press-ganging" American assets for British pockets, so it is paramount for you to realize that if they can find a means of charging you they will -- but they can only do so if you are acting in some capacity within their jurisdiction.

They pull you into their jurisdiction by "presuming" (mostly from the fact that you actually showed up in their court) that you are a (Territorial) United States Citizen and acting in that capacity. If so, they can throw the book at you, and they do so with gusto. That's why it is so important to properly identify yourself as a non-citizen non-combatant civilian owed the Law of Peace and that you were not acting in the capacity of a Territorial Citizen at the time whatever you are charged with took place and aren't acting in that capacity in coming to the court.

These courts have a strictly defined 12 mile radius of operations, so if you stay outside that area they are technically not able to arrest you and I generally advise people to conduct all business that may be necessary with these courts via the mail. They have no right to address you, but you do have a duty to properly identify yourself and your activities as not being subject to their court.

That these foreign courts have been allowed to run rampant on American soil is a terrible travesty that you can hold the politicians responsible for -- being careful not to let them misidentify you as a "citizen" either. I went so far as to send a Registered Letter to the entire Alaska Congressional Delegation making it clear that I am not acting in the capacity of a municipal or territorial citizen and they are not authorized to presume upon or represent me, but are instead obligated to do my bidding.

And then of course I told them exactly what I required. None of them ever replied and I did not expect them to. They aren't supposed to address us. That's why they fall silent. When you properly identify yourself they know you are not "one of them" and they shuffle off because you are not one of their Territorial or Municipal constituents. You are, however, one of their employers, and it is when you act in that capacity that they are obliged to obey.

Once you start paying attention and noticing these things the logic of it all clicks into place. Until then, be aware that commercial documents belong only in commercial court actions and be aware that the British Equity judges and prosecutors are from the Territorial United States (think Puerto Rico and Guam) and shouldn't even be addressing you at all.

---

Names, Capacities, and Jurisdictions
By Anna Von Reitz
Posted: 23 Feb 2018 08:08 AM PST

People keep stumbling over certain issues related to identity and function in society, yet we are or should all be pretty familiar with these concepts.

A true Proper Name in the English Language can only have two parts for grammatical reasons: John Doe. Prior to the late 18th and 19th century people used either this two-part Proper Name, like John Doe or John Adams or Benjamin Franklin -- or a descriptive name: Anne of Green Gables, Sydney McClure (equals "Sydney of the Clure Clan"), Anna von Reitzensten (equals "Anna from Reitzenstein"), Ole Johnson (equals "Ole John's Son"), Mick the Fishmonger, Emil the Stout, Mark the Younger Scribe, and so on.

In the late 1700's and 1800's the world began to change and the scope of travel and business dealings enlarged. Suddenly, or so it seemed, you could have ten John Browns all living within ten miles of each other, and then what is a poor merchant to do, when he can't tell one "John Brown" from another? The answer was the creation of the Trade Name, which we are all familiar with as a name with one or more middle names: John Michael Doe.

In the rush to very explicitly and uniquely identify themselves, it became fashionable for royals and nobles to have several middle names, usually chosen to honor dead family members or to give equal billing to the maternal line of the family: James Wilmington Clintwood-Smythe, Lorian Faythe Blair, William Perry Pennesfield, Ralph Waldo Emerson, James Wilkes Booth, Louisa Sophia Margaret Olafson, and so on.

John Doe is a Proper Name. John Michael Doe is a Trade Name.

The Trade Name is the first example we have of a "Capacity Name" -- a name, which when used, indicates the "social capacity" in which one is acting. The use of a middle name expressed in Upper and Lower Case indicates that one is engaging in trade -- unincorporated business of some kind, either local or international. It has also been called the "Public Name" in that this is the name used to identify you for public purposes, as opposed to "Winky-Stinky-Dinkums" or whatever your Mother used to call you at home.

Capacity can be thought of as an occupational or functionary label. The use of a Trade Name identifies you as a Trader, in the same way that using the title "Mister" identifies you as a warrant officer or midshipman in the Queen's Merchant Marines or Navy, respectively, or the label "Bartender" pegs your job at a party.

And as you saw yesterday, other styles of NAMES have been used to indicate other capacities: JOHN MICHAEL DOE is a foreign (Puerto Rican) GRANTOR TRUST, JOHN DOE is a NON-PROFIT CORPORATION (Ward of the State) and JOHN W. DOE is a Domestic (Territorial United States) Transmitting Utility --
all of them feeding off of your natural estate, and none of them belonging to you.

Every time they lay another "moniker" on you, you have a choice, to accept or to refuse "service". Now, what I suggest is that you add a new Certificate of Assumed Name to the pile every time the crooks come up with a new variation of Name or NAME for you, and you will be seeing plenty of variations as they desperately seek to "get a handle on you", as in a Citizen's Broadband "handle" --
a radio nickname. Just keep on claiming up those variations of your name and keep on smiling. Sooner or later the rats in Whitehall and Washington will realize that their scheme is not being allowed anymore and the cost and burden of constantly trying to dream up and file new paperwork on even a few million names will become utterly insurmountable.

They won't be able to continue on with their fun and games and false legal presumptions and meanwhile, millions more people will wise up and realize what the vermin are doing and take action to defend themselves and their families from this sneaky form of identity theft.

Other than the cost and irritation of adding another Certificate of Assumed Name to your pile of intellectual property assets all properly and permanently domiciled on the land and soil of the state where you were born, there is no cost to you and each time this happens, you gain control of another valuable asset.

The style of the name also indicates the jurisdiction in which it is operating. The Upper and Lower Case Names operate on the International Land Jurisdiction and operate in International Trade. The all-capital NAMES are all foreign (with respect to us) and are all incorporated franchises of one kind or another, operating in international commerce.

The way to think of this is that Trade Names are "corporate" in the same way that a private business like "Taylor and Jones Clothiers" is "corporate" without being "incorporated". Such businesses operate under complete liability and are privately owned and as such have no obligations and no privileges owed to the public, because they have no public charter.

The NAMED entities by contrast are all franchises incorporated under public charters issued by parent corporations like the "STATE OF ALASKA" and "USA, Inc." and "DEPARTMENT OF DEFENSE", and they are publicly owned and owe public duties in exchange for public privileges and benefits
-- until such time as they are returned "home" to a permanent domicile on the land and soil of your native birth state, at which time they are "converted", this time lawfully, to the ownership of the actual states and people.

Maxim of Law: "As a thing is bound, so it is unbound."

Your Estates were unlawfully converted into public trust properties. It's up to you to convert them right back to being private property.

---

So Much Confusion Resolved By Anna Von Reitz Friday, February 23, 2018

People are grossly confused about the Birth Certificate, what it is, what it does, why it exists, etc. That confusion is somewhat created and perpetuated by the document itself. It appears to be a record belonging to us, but in fact, it is a registration document issued by a foreign government.

That foreign government is under contract to provide "essential government services" (Article IV) for our states of the Union. To finance those services, this foreign government assumes that you are responsible for its expenses. They register the event of your birth and they issue bonds known as CUSIP Bonds in your NAME.

These CUSIP Bonds are public debt obligations racked up against you and your assets.

Your NAME is applied to a foreign corporation which is subject to United States Territorial law and is obligated as a debtor by definition. Thus, almost the moment you come into this world you are set upon and "redefined" as a DEBTOR responsible for paying the debts of the foreign United States Territorial Government.

From the standpoint of the United States Territorial Government, these debts (bonds = I.O.U.s) purportedly owed by you and your ESTATE are credits for them and obligations placed on you and your assets. If you don't pay up, they will bring charges (literal charges as in charges against a bank account) against YOU, the foreign corporation that they named after you.

Also, according to the corporate rules of the United States Territorial Government as published in their 1868 version of "The Constitution of the United States of America" -- which is the territorial constitution still standing -- YOU is a publicly owned slave and is guilty by definition as a criminal. Take a close look at their 14th Amendment.

So when they bring YOU into one of their foreign territorial US District Courts YOU are already guilty by definition and YOU already owe whatever they say YOU owe.

As you will see if you read their 13th Amendment, slavery is abolished except for criminals. And in the next breath, the 14th Amendment, they define YOU as a criminal, and therefore also a slave.

This is why when they bring charges against YOU, they don't listen to law or facts and they repeatedly tell YOU that YOU have no constitutional rights.

They don't have to listen to law or facts because within their system of things, YOU has already been defined as a criminal and a debtor and a slave; so, whatever the charge is, you owe. And of course, YOU have no rights under any constitution and never have had any rights under any constitution, because Territorial United States CITIZENS have no such rights and never did have any such rights.

All this is because they foisted a BC off on you and registered it, and nobody came forward to object. So, there you are, as the Marines say, "screwed, [g b]lued, and tattooed" -- and for your tormentors, who are supposed to be your public servants, your BC is deposited in their Treasury (which is the IMF) and a Letter of Credit is issued benefiting them. That is, your credit, benefiting them. You and your assets are -- according to them -- standing as surety for their debts and underwriting their credit.

So, what are you doing when you return the BC to the Secretary of the Treasury (an IMF and Interpol Officer) and name him your Fiduciary? You are giving back the debt and relinquishing the obligation.

He now has to act in your best interests and recall the deposited BC from the IMF and relieve you of the debt and the false presumptions associated with it. The debt YOU owe has to be cancelled out effective with your actual birthday, if you so direct it, and the BC (which has already been funded) has to be re-deposited as a credit.

Those of us reclaiming our natural birthright estate direct the credit to be returned to the land jurisdiction United States Treasury Account known as U.S. Treasury - 1789. You and your states of the Union are then no longer debtors or slaves, but appear in your true role as Priority Creditors who have paid their bills and then some.

This is because what is a debt for a Territorial United States CITIZEN operating in the international jurisdiction of the sea, is a credit for you, operating as an American state national -- what they call a "United States National" -- on the international jurisdiction of the land.

And the difference whether creditor or debtor depends entirely on the capacity in which you choose to act and what jurisdiction you choose to operate in and your willingness to correct the falsified public records to reclaim your Good Name and your assets.

Of course, for most Americans, this cozy set up the British Territorial United States Government created for itself is all new news. We were never told. It was not intended that we would ever know the false claims and false political statuses being applied to us, because once we found out, we would naturally object.

This is why our Mothers were never given full disclosure and why we ourselves were attacked when we were mere babies in our cradles and could not possibly object or take action in our own behalf or even remember that any of this went on.

This is why we were all treated to the spectacle of hooded figures parading around the coffin of a dead baby at the London Winter Olympics.

So now you know the whole story, first to last, how a British-backed governmental services corporation, contrived to indebt and enslave generations of innocent Americans and steal their land and the value of their labor, too.

And since it was all by fraud and since the Trump Administration has been fully informed and since the Office of the Prosecutor at the International Court of Justice has been fully informed and since the Pope and the Queen have been given Due Process and the process of restoring order and sanity began twenty years ago -- what you all have to do is wake up on an individual basis and correct your records.

And how do you do that?

The vermin got in the grain storage by mis-characterizing your Trade Name as a Foreign Situs Trust under British control on the High Seas and Navigable Inland Waterways back in 1933. That's why your Trade Name has been declared "Missing, Presumed Lost" on the land ever since that time.

By Maxim of Law: "As a Thing is Bound so it is Unbound."

You pull the same trick on the Bar and "redefine" your Trade Name back to being a Trade Name on the land jurisdiction of the United States, and re-convey it back to
the land and soil of your own body, upon
the land and soil of the actual state,
such as Texas, Georgia, or Wisconsin, where your actual nativity took place. You record this "Acknowledgement, Acceptance, and Deed of Re-Conveyance" of your lawful Trade Name and all and any orderings, spellings, permutations, variations, styles or punctuations of it to its permanent domicile on the land and soil of _________. (Georgia, Texas, Louisiana, etc.) Write it up, slap a Recording Cover Sheet on it, identifying your FIRST MIDDLE LAST as the Foreign Grantor Trust delivering the Deed and your First Middle Last Trade Name as the American State Grantee receiving the Deed, giving a return address "in care of" whatever postal address you have been using -- and record this claim at the nearest land recording office.

We can all also begin the process of prosecuting the criminals responsible -- most of whom are already dead, but we can try them posthumously, and we can also hold the present accomplices accountable for any failure to cease and desist these false presumptions being held against Americans and their assets, Brits and their assets, Aussies and their assets, Japanese and their assets, Germans and their assets..... wherever this vicious criminality is to be found.

This entire system which they employed to enslave us was promoted and held together by the Romanus Pontifex and the various trusts created by Popes of the Roman Catholic Church. This entire system was dissolved, officially, on June 12th, 2011 -- and all claims to our land assets were released via Public Register Number 983210-331235-01004.

We have tried to negotiate a General Peace, based on the worldwide recognition of this venal fraud, and to establish a systemic remedy in the years since then. Thus far, those efforts have not yielded the overall results we want, and the members of the Bar Association have continued to entrap and prosecute people who never knowingly or willingly entered their jurisdiction and who do not naturally belong to it and who have been treated as unlawfully converted chattel, incarcerated, taxed, and press-ganged into the service of the British Crown against their Will - which is clearly established in the Preamble of The Constitution for the united States of America.

These are all criminal acts of inland piracy and treason against the Constitution owed to us.

No corporation has any right, title or interest in our names and persons superior to ours, and the simple facts and abundant evidence proclaim before all the world that the Popes and the British Monarchs acted in Breach of Trust and violation of commercial contract, while their practice of making fraudulent claims of jurisdiction, fraudulent claims of bankruptcy against our sovereign nation-states, and fraudulent coercive acts of racketeering against trusting Mothers and babies in their cradles -- deserve nothing but universal condemnation and speak for themselves.

We call upon all people to move forward without delay to establish their own claims upon their Trade Names, (also called Given Names, the First Middle Last names written in Upper and Lower Case), and officially re-convey them to the land and soil of the state or province where their actual nativity occurred on the public record provided by the local Land Recording Offices.

Remember that in international terms, you [the physical body] and everything you own [physically], is considered a land asset. This includes your names, your body, your homes, your money, your rights, your credit, and everything else naturally belonging to you.

We call upon the members of the Bar Association and the American Military to wake to hell up and cease and desist aiding and abetting these fraudulent claims and repugnant practices.

You have been misdirected and misinformed to promote winning a war that ended in September 194 in the case of the Bar Associations, and a war that ended in April 1865 in the case of the American Military.

And we, the American states and people, were never part of either war. We are your employers, innocent Third Parties that you have been dis-serving and preying upon under conditions of fraud and criminality and breach of trust.

If you want to continue to have jobs and be able to function in this country, you have to quit all this vicious monkey-business and clean up your acts; otherwise, you will be recognized as common criminals, unlicensed privateers, engaged in racketeering and unlawful solicitation on our shores. We will bring our complaints before the international community and we will shut you down and mandate other service providers effective immediately.

This is no longer a matter of politely asking the members of the Bar to cease and desists and not a matter of "if you want to do the right thing". Either do the right thing and release all these unjustifiable and venal legal presumptions against American state nationals or make up your mind that you will be recognized as a criminal and a public danger, individually liable for all the damages you and your organizations have caused on a worldwide basis.

Likewise, Joint Chiefs of Staff, this situation has gone as far as it is going to go. You need to bite the bullet and exert the necessary pressures on the bankers and the politicians to declare the peace and return our purloined assets. All of this crime against the American People has happened on your watch and you have benefited from it. If you want to be exonerated, take action now and do the actual duty you were hired to do: protect the American states and people. If that means taking a bayonet to the municipal government officials responsible for all this and arresting every single one of them, you have our permission.

---

Definitions Related to Civil Death
By Anna Von Reitz
2018-05-30

Definitions Related to Civil Death --

From the 1870 Bouvier's Law Dictionary: the only Law Dictionary approved by the U.S. Congress...

CHARTA: "A charter or deed in writing. Any signal or token by which an estate WAS held."

Please note -- when a living being "elects" to be "enfranchised" as a franchise of a parent corporation and receives a "charter", such a one becomes "civilly dead". This is what the rats have endeavored to do by falsifying the public records and claiming that every baby in America is a [Territorial] United States Citizen dba "citizen of the United States".

DEED: "The written evidence of things done between MAN and MAN."

IN FULL LIFE: "Neither physically nor civilly DEAD."

IN ESSE: "In being. In existence."

CIVILITER MORTUUS: "Civilly DEAD. In a state of civil DEATH. The condition of ONE who has lost his civil rights and is accounted DEAD in law."

CIVIL DEATH: "That change of state of a person which is considered in the law as equivalent to DEATH."

This is why the vermin pretend they can't hear you. Just imagine the judges putting their hands over their ears and saying, "I can't hear you! You're dead! Waaah!"

And then know for a fact, that the Queen, Elizabeth II, has described your given Christian Name in the form: John Mark Doe -- as a "disregarded entity". This is because "he" was declared civilly dead and discharged in the settlement of the bankruptcy of the Territorial corporation dba the "United States of America" Inc.

DEATH: "The cessation of LIFE. The ceasing to exist."

Henceforth: "Ye must be born again...": John 3 KJV.

This is not a reference, necessarily, to taking a new name, because a name is just a material possession your parents gave to you for your use, in the same sense someone might give you a shovel. No, this is far more than just taking a new name or retaining an old one. This is a matter of taking back your lawful "in full life" standing as a Living Being, a Living Soul clothed in physical body, and apart from worldly definitions which seek to redefine you so as to control and profit from you.

---

Just So Everyone Knows FOR Sure...
By Anna Von Reitz Sunday, June 10, 2018

An international plot was afoot to bring false claims against us and against our government, enabling the foreign plotters to essentially "inherit" America -- our land, our labor, our assets -- as the "presumed beneficiaries" and creditors of our estates.

In the same stroke, this would disinherit us. All of us.

They intended to lump Canada and "the US" as defined by them into one entity and operate it as all as a puppet government under the oppression of the "UNITED KINGDOM, INC."

That isn't going to happen, but it is still a pitched battle.

I am fully lashed up and so is The Living Law Firm bringing forward our objections and our claims in behalf of the actual American States and People and the lawful government they are owed. We have zero time or resources now for anything else, and are in desperate need for funds.

People have to travel. People have to buy certified copies of public documents. People have to do all sorts of things that cost money in support of this effort, and until it is done and over, all the resources that are naturally ours and naturally meant to support our government are balled up in bankruptcies that actually have nothing to do with us.

All this has to be done by Mom and Pop using Cookie Jar Money. You, me, and the family dog have to pull together.

Above and beyond reporting and documenting the Gross Breach of Trust that has been perpetuated against us by the British and French Governments and to some extent by the United Nations and the UN Corporation, there is a very urgent process that has to be engaged if we are to fully restore our government.

These are the steps:

1. Reclaim your Trade Name and return it to its natural permanent domicile on the land and soil of the state where you were born. Use the Deed of Re-Conveyance process described in Article 928, "Editable epubs" on my website, www.annavonreitz.com to lay claim to your Good Name and Estate.
2. Create and/or join your County and State Jural Assemblies. This assembling of the Body Politic of the actual States of the Union then allows for action to be taken in behalf of Maine, Alabama, Wisconsin, et alia.
3. Once these members of the Federation of States are assembled, they can reconstruct the "missing" national-level Confederation of the States of States -- The State of Maine, The State of Alabama, The State of Wisconsin -- and renew the full and proper operation of the Federal United States.
4. Meantime, the actual States that are members of the Federation of States can convene a Continental Congress and take care of long overdue business, such as the actual enrollment of the the Western States as full Federation Members.

There is some general misunderstanding about this, with people thinking that because there is both a "Federation" of States and a "Confederation" of States of States that these have to be opposed or somehow in conflict. Not so. The States of States belong to the States as "doing business as" entities.

There is also some misunderstanding about the order of reconstruction activity, to the effect that the Confederation has to be restored before the Federation, but that isn't possible. You have to have a Federation before you can establish a Confederation, and you will observe that in fact our Federation of States, The United States of America [Unincorporated] was established in 1776, and the original Confederation of States of America was formed five years later, in 1781.

By calling the States to Assemble, The United States of America --the unincorporated and sovereign government in charge of our shared international jurisdiction -- is requiring a roll call to establish a quorum to do business.

Your participation in assembling your State is Ground Zero and this is the Eleventh Hour.

We don't need huge numbers of people, (though we would like that), who are qualified to speak for their States of the Union. A minimal quorum of thirty to thirty-five qualified Electors are desired, but in a pinch, even one qualified Elector can invoke the power of the entire State under The Last Man Standing Rule.

To be a qualified Elector of your State of the Union and of The United States of America, (bear in mind, these rules have not changed since 1860 and can't be changed until we convene a Continental Congress to change them), you need to:

1. be able to prove that you had ancestors who were here and either born on the land of a state or fully naturalized State Citizens prior to 1860;
2. that you are a landowner;
3. that you claim your birthright political status;
4. that you are at least 21 years of age;
5. that you are a free man -- not indentured or enslaved -- which was generally assumed for Caucasians;
6. and are male.

Our research indicates that contrary to what was believed initially, race was not the controlling issue prior to 1860 with regard to Elector status. Any man could always be an Elector, so long as he was not enslaved and not indentured. His status as a Free Man was the controlling issue. Women were never Electors though they could own land and other property. Until a legitimately formed and styled Continental Congress can make changes, these are the rules and we need to abide by them.

That doesn't mean that you cannot or should not join your State Assembly if you aren't able to act as a qualified Elector. The Electors need the support and insight and assistance of everyone else to do their jobs. Electors are Fiduciaries for their States and bear a great responsibility. The rest of us can help them by doing research, building the supporting organization, providing transportation and meeting spaces, even cleaning the toilets and fixing lunch. There are a myriad needs and tasks that need to be fulfilled and there's nobody here but us chickens to do it all.

All those Federal and Federated State and incorporated County Employees that are ultimately on our payroll to provide us with "government services" operate in a totally different jurisdiction and literally can't do any of our actual work of self-governance for us.

Our initial efforts to organize the States located a minimum of a few men in each of the pre- 1860 States sufficient to make the claim in behalf of the States. This supplements earlier work done to establish the continuity of the evidence of our lawful government from before 1860 to today by the Nation States project and numerous other efforts.

To get connected to the National Assembly effort send an email with your County and State as the subject line or visit and sign up for the State forums at https://national-assembly.net. Create a new topic in your state's introductions section and introduce yourself. In no time you will be talking to people from your own state and hopefully, your own county.

In a pinch, you can contact contentmanager1@yahoo.com.

And for more help and information there is also a Thursday night teleconference call at nine o'clock Eastern Standard Time each week. The number is 1-712-770-4160 and the participant code is 226823#.

It's important to be prompt and on the call at 9 P.M. because they take Roll Call at that time, and States that aren't represented by living people get left out and are not part of the Quorum Count.

Recent events have resulted in all the Delegated Powers returning to The United States of America, which delegated them to the Federal United States in the first place.

This came about by Operation of Law. The Federal United States was secretively moth-balled after the Civil War and both the Territorial United States and Municipal United States entered bankruptcy, so all three levels of the Federal Government were vacated. All Delegated Powers automatically reverted to the Delegator of those Powers -- the land jurisdiction States doing business as The United States of America [Unincorporated]. We have agreed to work with Mr. Trump in the interim on a quid pro quo basis, but have not accepted any assumption of contract.

More than 200 years have come and gone. A great many things have changed and others have stayed the same. We are faced with the urgent need to restructure, restore, reconstruct, revitalize and to some extent, redefine, our government. That process requires participation by those enabled by birth and free will to step forward and assume the responsibility.

If your country, your flag, your traditions, your home, your safety and that of your family means anything to you, then it is time to step to the plate, grab an oar, and shove.

Make the effort to correct your political status and then join and get your County and State Assembly up and moving as part of the National Assembly. And if you can, have some pity on me and the members of The Living Law Firm who have been in the field non-stop for decades, unpaid, working to protect and preserve our Ship of State from the international pirates who have so nearly succeeded in literally stealing America. The current circumstance is straining our resources to the utter limits and we need your help -- in all respects -- if we are to succeed. Send cash donations via PayPal to: mailto:avannavon@gmail.com or via Snail Mail to:

	Anna Maria Riezinger
	c/o Box 520994
	Big Lake, Alaska 99652.

Send information -- historical documents, government publications, case citations and other bits and pieces that you consider important to:

	Anna Maria Riezinger
	c/o 1336 Staubbach Circle
	Anchorage, Alaska 99508

My phone number, email, and other contact information remains the same, but please don't ask me take any time or do any work above and beyond what I am already doing right now. I am aware of the many terrible and improper actions of the various court organizations in this country and the criminality of many corrupted institutions which give rise to illegal foreclosures, human trafficking, false tax claims, chem trails and so much more.

All I can tell you is that millions of people are in the same boat, and that the best way to address all these many problems is by restoring your own lawful government. If we fail to do that, there will be no way to stop the rest of it. So, get your ducks in order and firm up your resolve. Be sure that I am here doing my part and I am depending on you all to do yours.

---

Confusion About the Indemnity Bond
By Anna Von Reitz
Friday, June 29, 2018

When you operate in commerce -- if you ever legitimately do -- (remember that "commerce" is business between two incorporated entities)s, you typically need insurance of some kind -- liability insurance, fire insurance, insurance against illness, accident, unemployment, theft, wrongful death, auto insurance, life insurance, casualty insurance, flood insurance... the list goes on.

When you operate in trade, (business between unincorporated parties), you also need protection, which is provided by an indemnity bond.

One way that the rats have worked their system is by making sure that you don't have an indemnity bond, and therefore "can't" be operating in a private capacity in international trade.

It's an "omission" on your part that allows them to presume that you can "only" be operating in commerce as one of their very own franchises, subject to their whims, and their statutes.

So one of the first steps toward becoming truly independent and being able to operate "privately" is the establishment of an indemnity bond. They've made this very difficult also. There are few bonding agencies that even know what you are talking about, and those that do are likely to mistake you for a pauper and demand a huge cash bond before they issue an indemnity bond for you.

We, The Living Law Firm, finally put an end to that dodge, by establishing an Indemnity Bond that covers the States of the Union, and thereby everyone living in the States.

When you go into one of their courts to protest their presumption that you are one of their franchises and acting in that capacity "voluntarily" or, otherwise, that you are irresponsible and operating without indemnity -- and therefore are "incompetent" and under their control, you present the Court Clerk and the Court Administrator (the Judge) with a copy of your State of the Union Indemnity Bond -- RA 393427640 US. If you wish, you can add the name of your birth State, such as Florida, Maine, or Minnesota.

Most of us Joe Averages who have not chosen to create incorporated entities of any kind, can then produce our Deed of Re-Conveyance showing that we have officially and knowingly transferred our Given Trade Name back to the land and soil jurisdiction State where we were born, [ ...which is our own physical body... -- celeste ] and also produce our recorded Certificate of Assumed Name(s) which documents "their" expatriation back to the land and soil jurisdiction, too. This gives a three-pronged defense against any presumption that you are voluntarily acting as one of their franchisees or in any public capacity related to them at all.

This deprives them of all their usual excuses to act "as" your guardians and "assume" Powers of Attorney never granted to them.

There is typically only one other thing needed, (besides a backbone), to put them in their places and that is a specific denial of any Power of Attorney. My dear friend, "rb" Young, the Marine I eulogized earlier this month provided the following Revocation:

Know by all men these presents in the interest of/for the Administration of Justice...

In the form of a Letter of wishes regarding: The Revocation of Power of Attorney by: me: rb.

To Whom it may concern:

The Revocation of your Power of Attorney as per your: [cf] Uniform Power of Attorney Act Section 1101 and Montana Codes Annotated 72-31-310 states: Termination of power of attorney or agent's authority. (1) A power of attorney terminates when: (c) the principal revokes the power of attorney; (2) An agent's authority terminates when: (a) the principal revokes the authority; (6) The execution of a power of attorney does not revoke a power of attorney previously executed by the principal unless the subsequent power of attorney provides that the previous power of attorney is revoked or that all other powers of attorney are revoked. [cf]

Therefore... It is my wish, my order, and my command to any and all such parties: as of this memorial moment; i, me, (us, we) hereby revoke, rescind, remove and deny any and all assumed and/or presumed power(s) of attorney(s) part and parcel, that you think you may or might have had... previously invoked and/or all otherwise utilized are hereby REVOKED from this day forward; dated as now for then.

May our beloved "rb" rest in the peace he has earned with the Savior he loved, and may you all listen and benefit from his hard work, research, dedication, love of country, and love of fellow man.

Every time you have to deal with any court or attorney pressing in upon you and making "presumptions" -- issue your version of rb's Revocation -- and present your Deed of Re-Conveyance, your Certificate of Assumed Names/NAMES, and your State's Private Registered Indemnity Bond.

Make it clear that they are [ trespassing ] on your soil and your land and they had better "shove off" and leave your "internationally protected person" -- alone.

---

The Indemnity Bond and Court Process -- Step by Step
By Anna Von Reitz
Saturday, June 30, 2018

In order to conduct business across "state" borders -- which we all do -- we have to either function in private or public capacity.

If you are a public corporation and functioning in the realm of international commerce, you are insured by your parent corporation as a franchisee.

If you are a private "person" functioning in the realm of international trade, you are indemnified by your country and its assets.

Notice the words: "Commerce" versus "International Trade". "Insurance" versus "Indemnity bond". Two different jurisdictions. Two different political statuses. Two different forms of business transactions. Two different forms of insurance.

Commerce is business between incorporated entities.

Trade is business involving unincorporated businesses.

When you engage in Trade you use your Trade Name -- "John Michael Doe".

Trade is internationally protected. Commerce is not.

We claimed back your country and your assets for you and issued a state-by-state indemnity bond. This allows you to operate as a "private person" engaged in international trade and nobody can say otherwise.

It is part of the rebuttal "proof" that you are not operating in any public capacity and not subject to statutory or municipal law.

When you walk into a court and present certified copies of your Deed Re-conveying your Trade Name to the land and soil jurisdiction and your Certificate of Assumed Name(s) and your Indemnity Bond Number, for example, RA 393427640 US - California, and your Revocation of all Powers of Attorney -- you have delivered a crushing series of evidences and pre-recorded "motions".

A "deed" is a motion in the public court record.

You walk in and while standing outside the Bar that separates the Judge, etc., from the gallery, wait for your name to be called and when it is, make sure that the court recorder is recording, then stand up and say, "I am here in the matter of YOUR NAME and I invoke trial by record and Public Law."

Then you lay down the Birth Certificate and say, "Your Honor, this Birth Certificate was issued in my name in error. I have reached the age of majority and I do not elect to be franchised." (Boom.)

And you lay down your Deed of Re-conveyance and the Diagram of the Fraud, showing that your "missing Trade Name" is at the center of this issue and you say, "As this diagram and this public Deed of Re-Conveyance shows, I was presumed to be lost but now am found alive and standing on the land and soil of my birthright. I am the original Possessor and Entitlement Holder of the missing Trade Name and I am owed all beneficial reversionary trust interest in it and in any derivatives thereof." (Boom, Boom.)

Then you lay down your Certificate of Assumed Name(s) and you say, " As this recorded Certificate of Assumed Name shows, I have seized control of all Assumed Names related to my Trade Name and corrected their domicile, too, as of the dates shown." (Boom, Boom, Boom.)

Then you lay down your Private Registered Indemnity Bond number and you say, "I and my vessels are all private persons engaged in peaceful international trade and any other presumption is made in error. [Here is] the indemnity bond on file with the United States Treasury, [is AMRI0001 RA 393 427 640 US], demonstrating our private capacity." (Boom, Boom, Boom. Boom.)

Then you lay down your Revocation of all Powers of Attorney and you say, "This is my revocation of all Powers of Attorney. I am the only attorney-in-fact and I object to any and all other presumptions of this court and its officers." (Boom, Boom, Boom, Boom. Boom.)

Then you say: "Does the Court Administrator wish to examine the records?" If the judge says yes or nods, hand the paperwork over the Bar to the Bailiff to carry to the judge.

While they are shuffling around or if they decline seeing the paperwork, say:

"I serve Notice on this court that I am tax exempt and that all vessels related to my name are tax pre-paid.

I serve Notice on this court that I am owed The Law of Peace in all military venues.

I serve Notice on this court that my Vessels are all permanently domiciled on the land and soil of ______________. (California, Nevada, etc.)

I serve Notice on this court that my Vessels are owed the General Session Law and Public Law and are not subject to any private statutory or municipal law administered by this court.

Pause a moment, then say:

I wish for the complete elimination of all claims and dismissal of all charges related to this matter -- with prejudice.

I wish to be compensated by the prosecutor in the amount of five thousand dollars for this trespass upon my person. (Can be more, if you have been severely bothered or incurred more expense than just the trip to court.)

I wish for the Court Administrator to properly discipline court personnel to prohibit the bringing of such false claims in the future."

And now, I am leaving this foreign vessel in dry dock and I do not expect to be further mis-addressed."

Give the judge a good long stare and look around.

Then turn on your heel and exit without stopping to answer any further questions, without looking back, and certainly without paying any attention to anything or anyone short of a direct physical attempt to stop you -- which would result in a constitutional level complaint against the court under Article IV, Sections 1 and 2.

It's time that you all learned how to stand up for yourselves against these bullies and also how to help defend each other.

Anyone can appear as a Counselor at Law to assist you. In fact, the more Witnesses you can bring with you, the better. There is no need to stand up when the Judge enters the courtroom, because they are acting as a court administrator and they are not carrying a copy of the Bible, which is the whole reason that people ever stood up when judges entered courtrooms in this country.

I hope, pray and trust that giving you all a blow-by-blow example of how to use the indemnity bond in a court case you can all finally see its function and the reason it is important as evidence that you are functioning properly in a private capacity.

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House Joint Resolution 192 and Congressional "Intent"
by Anna Maria Riezinger
2018-07-15

I have been asked to comment on HJR 192 and the whole subject of Congressional Intent.

A "Joint Resolution" is like a New Year's Resolution. It has no force of law, but it does clearly express the intent of a Congressional Body.

Which "Congressional Body" is expressing their intent in HJR 192?

It's the Territorial United States Congress acting in the wake of FDR declaring "the" United States of America, Inc. insolvent. And they are attempting to meet their obligations owed under the Hague Conventions by saying, oh, yes, if anyone wants to, they can reclaim their "reversionary trust interest" in the actual United States as remedy for us taking title to their assets and using their assets as collateral backing our debts.

What they are doing is -- to put it bluntly -- expressing their intention to provide remedy and thereby legalize their crime. The rats had to provide remedy in the form of an escape clause or go to jail and have no ability to enforce their false claims.

This is how they claimed (and continue to claim) that we are all paying federal income taxes voluntarily, and paying off their mortgages taken against our property voluntarily, and licensing our right to travel voluntarily, and subjecting ourselves to their statutory codes and rules voluntarily -- when we all know that none of this has ever been fully disclosed to the American People, is unconscionable, non-consensual, and enforced under color of law.

But it was, and it still is, and it is only now -- twenty years after the 1933 Bankruptcy settled -- that people are waking up and beginning to realize that:

1. HJR 192 exists and
2. why it exists and
3. what to do in response to the circumstance.

What is perhaps more important is that people are beginning to wonder --
WTH? Why is the Territorial Government in charge here, as if we were all a bunch of Puerto Ricans?

The short answer to that is that they usurped upon our lawful government back in 1868 and have been staging a military occupation of our country using our own troops to do it, under the pretense that we are too disorganized to manage our own affairs and so they are engaged in this outrageous Breach of Trust for our own good until we "reconstruct" our government.

And we, meanwhile, have been kept dumbed down and deliberately uninformed and unaware that any such thing needs to be done.

When a foreign army (the Territorial United States forces are foreign with respect to us, even though they are under contract to serve us, get their pay from us and are largely staffed by our sons and daughters) occupies another country (ours) they are required under international law to respect the property rights of the civilian population.

If they do commandeer private property for the use of the occupying armed forces, they have to provide just and equitable compensation to the owner. If they don't, they are guilty of "illegal taking" and acts of "plundering and pillaging". Under military law these acts are subject to severe punishment, up to and including death by firing squad.

So getting back to HJR 192 -- this was the Territorial Congress's deceitful scheme to avoid the accusation that they were involved in illegal taking -- the pillaging and plundering of this entire country and its people.

Their allowance that we could, if we so chose, exercise our natural exemption from their jurisdiction and could also invoke our "reversionary trust interest" in our own birthright inheritance and assets and take them all back, allowed them to claim that if we failed to do so, then obviously we were going along with their scheme and voluntarily "donating" our assets to them.

This is why the IRS processes all your tax payments as "Gift and Estate Taxes".

The obvious fault with this is that nobody ever told us a word about it. The American People were not notified. No explanation vaguely approaching "full disclosure" was ever offered. No administrative process clearly telling anyone how they could invoke their "reversionary trust interest" was ever provided. There are vague and dubious references to "mutual offset credit exchanges" suggesting that somewhere, somehow, one could exchange a debt owed to the Federales for a debt owed by the Federales -- a sort of no-money-changes-hands settlement of mutual claims -- but that's about it.

Even the eventual enactment of HJR 192 -- which I think off-hand was 12 USC 411? -- was all but void for vagueness, and all just an excuse to legalize illegal taking, non-consensual hypothecation of debt, and other commercial crimes in violation of international law.

These and similar underlying deliberate acts of non-disclosure and fraudulent unconscionable mis-characterization of illegal takings as "voluntary gifts" is at the heart of our complaint against the Territorial United States and the Queen and the entire System they perpetuated for their own benefit beginning in 1868.

A more loathsome and criminal Breach of Trust and contract can scarcely be imagined.

And that is what HJR 192 is top-dressing and excuse for.

The US Military is required by the Lieber Code and Hague Conventions to provide all American civilians with equitable compensation for the military's use of their private property assets. This includes the use of your intellectual property -- such as your name, your homes, your land, your labor, and any other assets they glom onto as collateral securing their debts.

To avoid that, the vermin have perpetuated a scheme by which you have all been deliberately and fraudulently and variously misidentified as government employees and dependents, "US Citizens" (Territorials) or "citizens of the United States (Municipals), who are ineligible for such compensation. So successful have they been at this national-level identity theft scheme that any memory of HJR 192 and "how this was supposed to work" had long faded from view, when a few knot-heads began researching these topics and exploring ways to claim their "reversionary trust assets".

Because of all the obfuscation hiding how you could claim your reversionary trust interest, and also all the effort put into misidentifying you as a person ineligible to make such a claim, they made it all but impossible for anyone to claim their exemptions or demand equitable compensation.

That situation is, thankfully, coming to an end as their scheme is being exposed to broad daylight.

The vermin have tried to go bankrupt again to save their ill-gotten gains and avoid accountability, but we have claimed all their assets and the assets of their "states of states"s as assets rightfully belonging to the States and people of this country, and we have issued indemnity bonds for each of the fifty States -- which the people can access.

An "indemnity bond" insures people and their private property in the same way that "insurance" protects commercial entities.

When you walk into a mortgage foreclosure case (for example), and lay down your authenticated BC records, your Deeds of Re-conveyance removing your "missing" Given Trade Name to a permanent domicile on the land and soil of whichever State of the Union, [or your own body -- celeste] your Certificate and claim of the Assumed Names, and give the indemnity bond number we issued, that's an insurance claim against "loss or damage" owed to you under the Lieber Code and Hague Conventions. It's also a clear claim to be an American civilian exercising reversionary trust rights and exemptions.

Those of you who have had your Birth Certificates authenticated by the United States Department of State have received another bond number that can be used for the same purpose in federal cases, It appears at the top of the yellow cover sheet and is the practical means of making a claim against the verified "good faith and credit" protections clearly stated on that same yellow cover sheet. That is their indemnity bond covering your vessel for federal purposes.

The vermin have yet to bow to the inevitable, come clean, and provide the people of this country with a simple means and process of reclaiming their "reversionary trust interest".

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Answers to Questions
By Anna Von Reitz
Thursday, 19 July 15:06

1. What is the current status of the International Obligation Lien?
   The Lien is there for all to see and it is still standing.
2. Should we add the authenticated birth certificate as an addendum to the Deed of Re-conveyance?
   No, the BC is a private document that you should use in the conduct of your private business. Some of us who have had cause to act in public capacities have recorded BCs but if you are not in such a situation there would be no reason to do this.
3. On a show about 6 month ago, you had talked about doing three UCC filings. Do these still need to be done?
   Yes, there is need to do it if possible. The UCC-1 Financing Statement and Addendum are used for three different processes.
   
   1. In the first case you use it to give International Notice of your interest in your Name and NAMES.
   2. In the second use, you check the "Non-UCC Lien" box to claim back your private property.
   3. In the third, you check the "Agricultural Lien" box to lock down your land and soil interests.
   
   These have to be filed in order. An example of their first use of a UCC-1 Financing Statement is shown in the Appendix of our book "You Know Something Is Wrong When.....An American Affidavit of Probable Cause". You just fill in your name in the form: JOHN MARK DOE, JOHN M. DOE, and JOHN DOE as the debtors, and your re-conveyed Trade Name -- John Mark Doe -- as the Secured Party.
4. What about getting a passport as an American National? Some have tried this (including me), but keep getting put back as a "US citizen" status. Do you have a fail-safe procedure?
   The Post Office is the actual issuer of Passports and they could care less about our squabbles over which "United States" or which "United States of America" either, so they just send out a generic passport and leave it up to you to sign it in such a way as to indicate your political status. I signed mine with a by-line, as in by: Anna Maria Riezinger (claiming copyright and ownership of my Vessel.) and "Retired" -- (serving notice that I am not under any obligation to any corporation) and "All rights reserved" -- (serving notice that my Powers are my own and cannot be usurped by any attorney without my consent). I also obtained a "global postage stamp" -- which guarantees first class postage for a letter to anywhere, and affixed it to the passport in the upper left above my signature and cancelled it by writing my full name and my place of departure (Big Lake, Alaska) across the face of the stamp in red-ink. This identifies me as a land-lubber mailing myself to the rest of the land-lubbing world. A passport is basically a giant stamp mailing you to other destinations and giving the foreign authorities information about who you are and where you came from, so use it and think of it for what it is -- a postal service product. And think of yourself as a Post Master, because under international law, that is exactly what you are. You handle the mail all the time, buy stamps, and when you mail items you sell stamps. Think about it.
5. I've heard of a status called "Secured Primary Creditor". How does this differ from simply doing a status change back to an American national?
   Secured Party Creditor refers to the international commercial code process of claiming to be a Creditor with a "Secured Interest" in assets (see UCC-1 comments above). In addition to the UCC-1 Financing Statement, you file a Security Agreement between the Creditor (Trade Name) and the Debtors (the NAMES) for the purpose of guaranteeing the interest of the Creditor. You also file a Hold Harmless Agreement in which the DEBTORS hold the Creditor harmless for the administration of THEIR affairs. You also file a Power of Attorney for the Creditor making your Trade Name the Attorney-in-Fact and revoking all other Powers of Attorney. You also need to file a Declaration of Permanent Domicile on the land and soil of the state where you were born for all the names -- Trade Name plus NAMES -- all need to return to permanent domicile on the land of your birth state. Last but not least you file a Property List showing what it is that you are claiming an interest in.
   None of this makes much sense at first because it appears on the surface that you are making claims for and against yourself, but you must learn to think of your Name and any NAMES as things apart from yourself -- in fact, I find it most efficient to think of them as boats, literally "vessels", that you can use to "travel" in various jurisdictions of the law and exercise various capacities.
   When you "return" the permanent domicile to the land and soil of your birth states for both your Trade Name and all NAMES associated with or derived from it, you reverse FDR's "New Deal" and exercise your "reversionary trust interest" in your own estate.
6. Are you and/or the Living Law Firm working the Trump Admin to usher in the return of the American Republic? There is a great deal of confusion here. There are fifty American state republics, not one. So to speak of "a" single American Republic is another confusion and semantic deceit that must be avoided.
   What we are helping to do is to put an end to the so-called "Reconstruction" that began after the equally so-called "Civil War" and all the British inspired fraud, guile, and bunko that followed.
   Strange as it may seem to most Americans, officially, our rightful federal government has been "held in abeyance" for 150 years pending action by the sovereign States of the Union to "reconstruct" the States of America.
   There's a whole layer of our Federal Government missing. It was moth-balled in 1868 by British/Scottish sympathizers in the U.S. Territorial Congress.
   The States (meaning Maryland, Georgia, New Hampshire) formed a Federation of States known as "the Union". This Union of States came into being on September 9, 1776, and adopted the doing-business-as-name The United States of America. This is a Holding Company. The goods being held for the States by The United States of America are all their rights and prerogatives in international jurisdiction.
   Secondarily, the States split off another kind of union called a Confederation of States known as the States of America, which was formed under the Articles of Confederation on March 1, 1781. This Confederation's members were all "States of States" such as The State of Maryland, The State of Georgia, and The State of New Hampshire. These are the original Federal States of States which "went AWOL" after the Civil War. They are the doing-business entities of the actual States of the Union, which should be conducting our business for us.
   Instead what happened is that these original "States of States" doing business under the name of, for example, The State of Florida, were secretively and deceptively and fraudulently replaced by British Territorial entities doing business as "the" State of Florida. In this way a cuckoo-bird like substitution was achieved. The difference between "The" State of Florida and "the" State of Florida went either unnoticed, or was not understood by the clueless populace for what it was -- an undisclosed and heinous Breach of Trust by the British Government, which then and now seeks to hide its actions behind Scottish skirts.
   As we speak, they are trying to continue this scam by creating yet another "ringer" -- a Scottish corporation doing business as "THE UNITED STATES OF AMERICA [LTD.]" -- and no doubt trying to put in their "states" to replace us entirely -- when we are in fact their Priority Creditors.
   Obviously, this Scottish imposter is not our government and does not represent our government and no matter what claims may be made for it, should never be trusted as anything but an attempt to continue fraud and pillaging against us.
   We are calling the actual States of the Union to Assemble. The States will then "reconstruct" the actual Federal States of States doing business as, for example, The State of New Hampshire -- at which point, the so-called Reconstruction will finally be finished and the Territorial and Municipal United States kicked back to the curb where they belong.
7. What is going to happen to these judges and attorneys that took our kids, took our houses, took our paychecks, etc? Will these scum actually wind up in prison? I know we need to bring charges upon these rats, but do they have a "get out of jail free card" hidden? Serious question.
   I imagine that many of them will have to be forgiven as Third Parties and held harmless, because they have been forced to do what they are doing for the most part. The only difference between the guilty and the innocent is whether or not they enjoyed doing it. They won't be allowed to keep their ill-gotten gains and a lot of money and property is going to change hands. The actual guilty parties in many instances, however, are politicians, captains of industry, and military officers who betrayed our trust and concocted this monstrous fraud in order to pillage, plunder, and control us. The legal beagles were just that -- a pack of hounds employed to do their dirty work.
8. Once we become American national status, how can this be enforced with respect to the courts and law enforcement? I've heard one particular story where an American national was still held accountable for a "paper crime". Is the best we can do would be to keep records of all this injustice and hold those accountable at a later date (like question #7)?
   It is better to get even than to wreck vengeance in my opinion, though anger is certainly understandable -- the object is to force these vermin to leave you and your property alone or suffer perdition for disturbing you. It is also to get back control of your country and your assets and to squeeze the vermin to start repaying at least part of what you are owed.

It is to those two goals -- enforcing peace and establishing control -- that I suggest we turn our attention.

By their own rules, if they transgress against you (I believe it is 18 USC 2333?) you are owed treble damages, for which you can sue in the United States Federal Court of Claims. This applies, because once you realize that you have been "mistakenly" misidentified as a Territorial or Municipal United States Citizen, and have taken the time and made the effort to correct the Public Record, they are responsible for recognizing you and indemnifying you against loss or damage. See Army Regulations AR 27-20 for a clear statement regarding the indemnification they owe you and the Hold Harmless owed to the court as a result of the fraud being perpetuated against us by the British Crown.

If you suffer loss or damage as a result of being in their "custody" -- they owe you just compensation and if they exacerbated their crime by ignoring your status as a Third Party civilian -- they owe you treble damages. The more people who become aware of this and who begin to make these claims stick, the better, as it hastens the day when everyone concerned wakes up.

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See this article and over 1100 others on Anna's website

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Important Point
By Anna Von Reitz
Wednesday, 15 August 17:24

A couple weeks ago, I published an Article called "This is the Big One" -- in which I observed that:

1. in commerce, the truth is established by Affidavit, and
2. that corporations cannot possibly give an Affidavit because they have no "voice" or motive force enabling them to do such a thing, and
3. since you have been "defined" to be operating in the capacity of a corporation (JOHN DOE, JOHN M.DOE, JOHN MARK DOE) you have therefore been deprived of having any voice or ability to make an Affidavit. Thus, YOU are helpless and cannot defend yourself or present the Truth in a commercial court.

So some people missed the point entirely, and others could not reason their way forward to a solution for this conundrum.

You will note that the exact verbiage of the Maxim is -- "Truth in commerce is established in the form of an Affidavit". Thus, when you wish to act in the capacity of a Living Man in a commercial court, you do not offer an Affidavit -- because in the current scenario that allows them to ignore every word you say or write. Instead, you offer "Living Testimony in the Form of an Affidavit".

You follow the "form" of an affidavit which is to swear or affirm for the Public and Private Record and from without the United States that your testimony is true, correct, and not misleading -- and then you enumerate your facts:
1,
2,
3,
4....

This allows the Court to hear your facts and gives de facto rebuttal to the presumption that you are acting in the capacity of a corporate franchise.

And since your opponent is a corporation, it has no ability to answer your Living Testimony in the Form of an Affidavit with any countering Affidavit -- and your facts stand as Truth in Commerce by default. If the opposing attorney attempts to say anything or make any further argument in the case, ask how a corporation pretends to issue any opposition to your Living Testimony in the Form of an Affidavit? They are caught in their own net.

A corporation can't make an affidavit and as officers of the court, they are all operating as corporations, including the JUDGE and the Prosecutor and the PLAINTIFF.

Plus, the Prosecutor/Prosecuting Attorney has no first-hand knowledge so cannot serve as a Witness or make any statement in evidence.

Soooo...... that's what we call "end game".

Exact Original Citation: Penhallow v. Doane's Administrators
By Anna Von Reitz
15 Aug 2018 09:05 PM PDT

Here's the exact original citation of the Penhallow v. Doane's Administrators case I quoted [...] -- where the original source was noted:
"Inasmuch as every government is an artificial person, an abstraction, and a creature of the MIND ONLY with other artificial persons. The imaginary, having neither actuality nor substance, is foreclosed from creating and attaining parity with the tangible. The legal manifestation of this is that NO government, as well as any law agency, aspect, court, etc., can concern itself with anything other than Corporate, Artificial Persons and the Contracts between them." (emphasis added).
S.C.R. 1795, Penhallow v. Doane’s Administrators (3 U.S. 54; 1 L.Ed 57; 3 Dall. 54, Supreme Court of the United States 1795, [Not the "United States Supreme Court" -ed.]
This is the actual Supreme Court of the United States which over-stands all inferior courts including "The United States Supreme Court", "the United States Supreme Court" and the "UNITED STATES SUPREME COURT".

Dean, yes there is delivery confirmation.
by Anna Von Reitz

Private Registered Indemnity Bond AMRI00001 RA393427640US as referenced in the article: http://annavonreitz.com/kevin2.pdf
USPS shows it delivered in Washington, DC on January 23, 2017 https://tools.usps.com/go/TrackConfirmAction?tLabels=RA393427640US
http://www.paulstramer.net/2018/08/not-a4v-process-substitute-process.html

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News for All U.S. Vets
By Anna Von Reitz

You have not been discharged from military service. A DD 214 is not what it appears to be and is not sufficient to do the job.

To get completely out and away and to receive the money and credit you are actually owed requires you to "discharge yourself" -- like discharging yourself from the hospital.

The form needed to do this is the DD 2168 which is readily available on the internet as an interactive form you can fill out and then print off and sign.

The instructions about where to send it are with the online form and includes Coast Guard.

For those of you who served in more than one branch of the service, it is necessary to add a brief "itinerary" of service, for example, "I was inducted into the Coast Guard on May 3, 1989 at Long Beach, California and served four years prior to discharge on June 5, 1993. I then joined the U.S. Marine Corps......."

This blow-by-blow is necessary because the bureaucrats need to sequentially process the paperwork releasing you from each branch of service.

The latest information I have from the military is that you should send in DD 2168's to each branch you served in and include a copy of your service itinerary with each one, so that they can coordinate your final discharge.

Upon final discharge you are free to return to private life and to your birthright political status and to receive all service-related perks that you are owed.

Obviously, until you are fully, finally, and absolutely released from all presumptions and obligations of military service, you cannot return to your natural and original political status as an American state national, so for all of those who have followed my instructions to recoup your birthright standing, this is one more hoop for those who have served in the US military.

Letter to Accompany DD 2168

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Dear Sirs:

My intention in submitting this "application" is to allow you to access my service record and satisfy yourselves that I am properly and completely discharged from any other, further, or additional claim or service obligation referenced by Public Law 95-202 and the associated Executive Order.

It is my wish and intention that I shall be recognized now and forevermore as fully, completely, and permanently discharged from U.S. military service and severed from the accompanying obligations of federal citizenship.

I have returned to my natural birthright political status and removed my permanent domicile to the land and soil of my birth state.

Please confirm my election to be removed from any further claim of federal connection effective with my date of discharge as shown on the DD 214 associated with my name.

Sincerely yours,

by: Your First Middle Last c/o Your Address

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Cancellation of All Powers of Attorney
By Anna Von Reitz
Sunday, August 19, 2018

Many people have been asking me, "Well, how do I cancel Powers of Attorney that I may or may not even know exist?" You record your Cancellation of all such Powers and make it another Extension of your Deed of Re-Conveyance.

Here is a bare-bones example of how it needs to be set up and what it needs to say:

"All prior Powers of Attorney granted by Anna Maria Riezinger are removed, cancelled, and permanently revoked effective June 6, 1956.
Anna Maria Riezinger is Attorney-in-Fact for all purposes related to the administration of her estates and all correspondence should be addressed to: Anna Maria Riezinger, c/o Box 520994, Big Lake, Alaska 99652."

by:______________________________ this ____day of _______ 2018.

Public Notary Witness

Alaska Matanuska-Susitna County

I____________________, a Public Notary, was visited today by the woman known to me to be Anna Maria Riezinger, and she did affirm and sign this Cancellation of All Powers of Attorney in my presence for the purposes stated.

by:____________________________Public Notary; my Commission expires on:______________________.

____________________________________

To my readers -- notice that the place this notary function is taking place in is "Alaska" -- the sovereign State, and also that it is taking place in "Matanuska-Susitna County", both of which are unincorporated entities.

Not the State of Alaska, not County of Matanuska-Susitna, Not a Borough. Not a City. Or any other incorporated entity.

And also note, that because this is taking place in the land jurisdiction "State" and in the land jurisdiction "County", this is a Public Notary function and not a "Notary Public" function.

See article 928 at www.annavonreitz.com
http://annavonreitz.com/documents/cancelpowerofattorney.pdf

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A Court Order is Like an Order for French Fries, Okay?
By Anna Von Reitz
Thursday, August 23, 2018

The Judge gives his Order and the for-hire private security force goons acting under Color of Law as "Sheriffs" and as, for example, "State of Vermont Troopers" -- then swing into clueless action to bring him his booty.

But, what happens if someone intercepts and cancels his order?

"Hey, yah, Jaime, cancel that order for fries -- !"

Then nothing happens. The "Order" just disappears. Nobody scurries around. The potatoes don't go in the oil. The house doesn't get sold. The whole thing gets dropped.

And that is what needs to happen with all these foreclosure cases that are taking place under false legal presumptions and color of law.

There are now three really good reasons why the Foreclosure Mills need to shut down.

(1) All the Federal States of States and Federal State Trusts have been seized upon and rolled back into the actual sovereign States. That reverses the legal presumptions all these courts have been operating under and takes all the "franchise" property off the table. They can no longer "presume" that anyone is acting in the capacity of a federal "citizen". Instead, they have to presume that you are acting in your private trade capacity under the Public Law owed to this country.

(2) They are using your bond to fund their case. You have every right to subrogate the case and dismiss it with extreme prejudice -- and can easily put teeth into the claim by claiming the Case (Contract) Number as the collateral and the Court's Name and Address as the Debtor. Use your Trade Name (First, Middle, Last) as the Secured Party and mention that it is a Trade Name of the living-man: first-middle-last to whom all the property, assets, and interest belongs. Check the Non-UCC-Lien box on the UCC-1 Form, and present a certified copy to the Court Clerk. Then instead of them getting to claim your assets, you get to claim theirs, and they promptly start losing money as a result of their criminal racketeering, which gives them motive to stop doing what they are doing.

(3) You are indemnified in the strongest terms possible from suffering any "loss or damage" as a result of the existence of these "federal franchises". In fact, you are exempt from claims and your VESSELS are already tax pre-paid. So how is it that these "courts" are dragging YOU in and railroading you with their "Orders"? Could it be that you aren't cancelling their Orders?

Yes, it could. If you just stand there and let their "orders" be served by the clueless police, they win because you don't do anything effective to cancel their order.

It's just a little bit more complicated than saying, "Hey, Jaimie..."

You take their "Court Order" and you write: "Accepted for Indemnification Value" on it, and you write: Private Registered Indemnity Bond Number: RA 393 427 640 US -- AMRI00001 -1 (California or Ohio or whichever State) and you sign it with your Upper and Lower Case Trade Name using a by-line, that is, pretend you are an author and sign it by: Your Signature, and date it.

Take copies. And either return it to the Clerk of Court via Registered Mail as soon as you get it, Return Receipt Requested, of course.

Or take two copies into the Clerk of Court's Office, get both date-stamped, and give the original to her, keeping your own date-stamped copy for yourself.

Consider the "Order" to sell YOUR house cancelled. Along with the French Fries.

Now, the "lawful conversion" back to the States is somewhat recent and not all courts will be aware of the reversal at the same time. Several Judges will no doubt have to step on the landmine before it is universal knowledge. It could take a few months.

The subrogation of your bond can be used right now.

And you can cancel their Orders to seize upon you or your assets by claiming against the indemnity bond, too. You are insured against loss or damage and your "policy number" is there on file and up to date.

Oh, and let's add a Fourth Reason -- a really BIG Reason -- why all these Foreclosure Mills need to shut down: no living man or woman ever owed any "mortgage" to begin with.

So, time to bat your eyelashes at the Judge and say, "Oh, and by the way.., your Honor, I wish to see the Bill connected to this case..."

And if the Judge doesn't have it ready for you to sign off, then you bat your eyelashes again and say, "I wish for dismissal of this claim with extreme prejudice, and I wish for the Prosecutor to pay me three times damages and court costs in the amount of..."

Calculate this number based on current value of the property that has been put at risk and a realistic idea of what the case has cost you in terms of time and money and angst. Don't go overboard, but make your point. And then walk away.

Some judges are honorable men and some are not. Be forewarned that some will try to trick you by addressing you as "Mister" or "Miss" or by calling you a "resident" or attempting to give you an "order" from the bench, such as, "Uh, Mister Johnson, come back here..." Or, "Miss St. James, sit down..."

When they do this, they are trying to establish a basis for claiming jurisdiction they don't have. They are grasping at straws for some excuse to claim that you are subservient to them. Object to any attempt to call you "Mister" or "Missus" or "Miss" or anything else like that, and also to calling you a "resident" or giving you any orders.

You are the sovereign and they are the servants.

Period.

Get your attitude adjusted and your facts and processes in hand -- and stop sending me sad and desperate letters and emails about these vermin taking your farms and homes.

We are doing all we can to stop this criminality on a systemic level. Until we do, you have all you need to defend yourselves one by one.

---

Dear President Trump
By Anna Von Reitz
August 28, 2018

Dear President Trump:

I have just received news that I consider reprehensible.

That news is that our American Service Men and Women have not been properly discharged from the obligations of U.S. Military Service, and that Public Law 95-202 has been used as a backhanded excuse for this travesty.

Millions of Americans have served in the U.S. Military in good faith. They deserve no less in return.

We wish for the assets of the so-called Black Eagle Trust, all personal trust accounts, public transmitting utilities, public charitable trusts, labor contracts, stock portfolios, land titles, escrows, copyrights, patents, insurance and annuities and other assets to be returned to the lawful Treasury for our administration and for all American state nationals in receipt of DD 214's to be officially and permanently released from any further obligations or presumptions of federal citizenship resulting from their military service.

Thank you for your prompt attention as Commander in Chief.

Anna Maria Riezinger, Fiduciary 18:08

---

Satanic Reasoning -- Again: DD 2168
[ getting out of the military ]
By Anna Von Reitz
Thursday, August 30, 2018

You are not applying to receive benefits by filling out the DD 2168. You are applying so that you are officially disqualified from receiving benefits under PL 95-202.

And that means that your discharge from the actual service is complete.

It's backwards and upside down. Anti-intuitive. Satanic.

Think about this string of words: "federally connected civilian military service".

How can you be a civilian AND military at the same time?

It's a lie. It's an impossibility. It's an oxymoron.

They are using a form of conscription that carries on into your civilian life if you don't object to it, which is why you send a letter along with the DD 2168 clearly stating your intent and your "wish" -- as in "the royal wishes of Her Majesty" -- to be completely discharged from all military service obligations including federal citizenship. Period.

Otherwise, they assume that you are now a civilian volunteer doing military service connected work for one or more of the branches of the military. And you never get discharged.

Remember that I told you that a "Withholding Agent" is a Warrant Officer in the British Merchant Marine Service? That's "federally connected civilian military service".

Remember that I told you that a "Medical Doctor" (unlike a Private Physician) has to be licensed and pay federal taxes? That's "federally connected civilian military service".

Ever think about organizations like National Guard and Civil Air Patrol? That's "federally connected civilian military service", too.

Nurses, flight attendants, people who work for government subcontractors -- all presumed to be in "federally connected civilian military service".

The only way you get officially discharged from all those other, additional "civilian military" duties is by having your actual military record examined and lodging your official request to get all the way out, out, out.

I already told you that you had to send a letter to the head cheese in charge of your former branch of service, informing them that you have returned to your birthright political status. Turns out that this is the official form and protocol to accomplish what needs to be done.

Also turns out that this whole scheme is a lot more premeditated and harmful than just checking the wrong box on a form.

In addition to keeping you working for them for free, and under their thumb politically so that you can't access your Constitutional guarantees, this allows the rats to collect "federal income taxes" on earnings that aren't "federally connected" at all and to withhold the actual veteran's benefits that you are owed upon severance from military duty.

Why? Because you are never really separated from duty, never completely discharged. They keep you in this limbo status, still-in-the-military-but-not, forever. And they profit from it at your expense.

When Trapper and Hawkeye got back from Korea they walked into a civilian hospital and were told that they needed to update their license as "Medical Doctors", so they did. They spent the rest of their lives living in the Territorial "State of California" instead of "California" and the "Commonwealth of Massachusetts" instead of "Massachusetts" -- respectively. They were charged up to 60% of their earnings as "federal income taxes" that they didn't owe. And they never made it home.

And they made all these sacrifices for "freedom".

If that doesn't get you on your hind feet, what will?

File the form DD 2168 along with your version of the example letter clearly stating your intent to be totally discharged from military service obligations including presumptions of federal citizenship.

It's fast, it's easy, it gives you a DD 214 proving that you are discharged from the actual military and it gives you a "Discharge Certificate" proving that you are also discharged from "civilian military service".

At that point you are finally free of entanglement and set to receive all benefits owed to "returning American Servicemen and Servicewomen" -- including your Constitutionally guaranteed rights and all perks that the rats have been welching on.

---

Who or What is [Wrongly] Holding Equitable Title to Your Name and Estate?
By Anna Von Reitz
Posted: 30 Sep 2018 09:46 PM PDT

The Territorial State of State Department of Natural Resources Commissioner is holding your Estate captive under false pretenses and benefiting the "State of ________" organization and robbing you.

So you have the Municipal Thieves acting as Gatekeepers for the Territorial Thieves and they are both complicit in the crime. If you did not "voluntarily" and "knowingly" agree to give your Name and everything you own to these Shysters, it is time to bring pressure to bear upon the Territorial Governors of these "States of States" dry-docked improperly on our shores and tell them to get off your backs.

See attached:

1. http://annavonreitz.com/documentsfor1275/publicandprivatenotice2page1.pdf
2. http://annavonreitz.com/documentsfor1275/publicandprivatenotice2page2.pdf

---

About Winston Shrout
by Anna von Reitz
Wed, 24 Oct 2018 00:10:05 -0800

So, WINSTON SHROUT was convicted of "income tax" offenses.

You can only be convicted of such offenses if you or your "vessels" owe such taxes-- right?

And no "vessel" permanently domiciled on the land and soil of an American State owes such taxes, because why?

Because all our taxes of every kind on all vessels whether trading vessels or commercial vessels are either tax exempt or tax pre-paid, a condition known as "tax percuse". So long as these "vessels" are operating as American vessels, they are safe.

It's only when these names can be mistaken as British Territorial or Municipal United States VESSELS that they can be taxed.

So--that in turn tells you that Winston never went through the process of reclaiming his Good Name and Estate and re-conveying them to the land and soil of the American State where he was actually born. He never recorded his claim to his own name and estate, or if he did, he didn't bring that recorded information forward to the District Attorney and others responsible--most particularly, the Clerk of Court.

If you have your paperwork in order and on the record and you look the Clerk in the eye and say, "You are operating under the 1933 Amendment to the Trading With the Enemy Act" that is as good as saying, "Caught you. Prove that I am an enemy combatant or yield."

But, Winston never re-flagged his "vessels" in international trade and commerce-- never permanently domiciled these NAMES on the land and soil of one of the sovereign States via a recorded claim presented to the Clerk of Court.

If he had recorded his Re-Conveyance and his Certificate of Assumed Name and his two Witnesses confirming that he was the "Winston Shrout" whose actual birth was recorded on the BC issued by the Territorial State of State -- that is, if he had proof that he was operating as an American Vessel/VESSEL -- their court couldn't say anything to him, much less accuse him of a foreign statutory crime or successfully try him.

From the above, he know that he was operating "WINSTON SHROUT" as a British Territorial Vessel belonging to the British Crown. And none of those vessels are tax pre-paid. All such "U.S. Citizens" operating under the "Diversity Clause" owe federal income taxes.

As a result, his remedies worked as long as the other Party was solvent. Once they declared bankruptcy, no Mutual Offset Credit Exchange was possible, because the bankrupt entity had no credit left to exchange. And as we all know, you can't bring claims against a bankrupt.

This is exactly the reason that I issued the Private Registered Indemnity Bond covering all the unincorporated States of the Union, so that people could switch from remedy based on Mutual Offset Credit Exchange to remedy based on making an insurance claim against the Underwriters of the bankrupt entities.

So -- Mistake Number One -- continuing to operate as a British Territorial Citizen and/or Municipal United States CITIZEN when you don't have to, and thereby subjecting your Name / NAME to their jurisdiction and having no evidence on the public record to counterclaim against their presumptions.

Mistake Number Two -- not claiming exemption and revoking "election" to pay federal income taxes BEFORE they bring their claims. Remember-- first in line, first in time. Hit them BEFORE they hit you.

Mistake Number Three -- continuing to use remedies that became "discretionary" for the Federales in 1999, and using these remedies even after the Federal entities are bankrupted.

Mistake Number Four -- not observing that these vermin are acting under the 1933 Amendment to the Trading With the Enemy Act and holding the actual Holder in Due Course as Surety for their debt, which is a securities fraud of very high order resulting in a war crime that carries a capital crime charge with it.

Read that, they can be hung for doing what they are doing.

It is called "salacious securities fraud with intent to foment sedition". Reduce that to plain English, they are setting up a situation where normal people will start to riot and hang the perpetrators in the streets.

Once you give them Notice of that fact and claim "Habeas Corpus -- deliver the body to me." they are also looking at civil fines described under 18 USC 472 and are in violation of UCC Article 9, Section 402, which clearly states that the Secured Party (the American) is not surety for the DEBTOR (the U.S. Citizen/ CITIZEN) entity.

So, bottom line, as usual, they convicted WINSTON, a Municipal franchise entity, not Winston, the man, and they have offered to incarcerate the man as "cargo" on the foreign Municipal United States VESSEL dba WINSTON SHROUT.

The man can counter-offer at any time, by going directly to the Clerk and the DA and delivering his demand. It's not as strong when he hasn't bothered to do his paperwork to reclaim his birthright political status, but they are still attempting to railroad him under the 1933 Amendment to the Trading with the Enemy Act, they still have no excuse for doing so, they are still subject to all the penalties once he calls them on it, and they are still committing securities fraud by holding the actual Holder in Due Course as surety for WINSTON's debts in violation of UCC 9-402.

WINSTON = "U.S. Citizen" = DEBTOR. Winston = American (if he claims it properly) = Priority Creditor

We are closing in on the whole lash-up, so I don't expect that Winston or anyone else is going to be held for very much longer, with or without exercising their proper options and claims as Americans. We have returned all the State of State and STATE OF STATE and State Trusts to the control and ownership of the sovereign unincorporated States, so all this horse hooey based on similar names deceits is coming to an end.

---

A Quick ReCap
by Anna von Reitz
Wed, 24 Oct 2018 13:27:11 -0800

In 1933 the vermin in the British Territorial United States Congress amended The Trading With the Enemy Act to include average Americans as "aliens" (which we are, thank God, with respect to their illegal and immoral corporate venture) and as possible "enemies". This gave them an excuse to seize all our assets and roll everything into trusts under The Office of the Alien Property Custodian.

The Territorial States of States "took title" to us and our lands and kept the equitable title to benefit themselves, and they split the takings with the Municipal United States organization run by the Roman Catholic Church by giving them the legal title to everything.

And what did we get out of this cozy arrangement?

The bill.

The schemers abused their position of trust to run up huge debts against our assets, then claimed bankruptcy protection for themselves and left us holding the bag.

They did this in 1907 and in 1933 and have tried to pull it again in 2015 and 2017.

Now the Rothschilds are trying to boot up two new corporate government structures, one British doing business as THE UNITED STATES OF AMERICA, LLC chartered in Scotland and one French doing business as The Republic of the United States of America (Inc.) and we are having none of it.

Non-assumpsit. No contract.

And, by the way, all those "Delegated Powers" of ours that they were assuming were there for their new corporations to exercise in our behalf?

The Delegated Powers returned to us by Operation of Law, and we accepted them back. Formally. On the record.

So there is where it stands. Checkmated.

We, the Americans, are owed back all our assets free and clear of debt and encumbrance. We are also owed all the back rent, leases, mortgage escrows, utility payments, labor contracts, life force value annuities, and other assets that are rightfully ours.

We are the Priority Creditors and we are presenting ourselves as the Naked Owners. The banks are only middlemen with little or no bargaining position of their own.

---

Hot Foot It
by Anna von Reitz
Wed, 24 Oct 2018 14:09:59 -0800

If you are an American born on the land and soil of one of the actual States and knowingly claiming your Good Name and Estate and not acting as a federal employee, corporation, or dependent -- and not accused of a violent crime like assault, rape, or murder -- here is what you need to do in all cases both criminal and civil in response to all claims from these foreign courts:

1. Have recorded your Deed of Re-Conveyance to your Trade Name and action permanently domiciling it on the land and soil of the State where you were born. Have recorded two photo ID Witness Statements from friends and/or family members having first hand knowledge identifying you as "the" living man or woman born to such and such parents at such and such time and place. Have a copy of the Birth Certificate they issued "in your name" ready to present. Have your own Certificate of Assumed Name/NAME recorded and ready to go.
2. Take certified copies of your recorded documents (above) plus the Birth Certificate they issues with you and go see the Clerk of Court -- the actual Clerk of Court. Look them in the eye and say, "You are acting under the 1933 Amendment to the Trading With the Enemy Act." [If you are arrested and unable to do this directly, have it pre-arranged with your wife or husband or Counselor-at-Law to go in and do this for you.]
3. That should be all that you need to do. They should immediately blanch the color of old, dirty paper and ask for settlement. Ask for dismissal of all charges with prejudice.
4. If they don't seem to know what they are doing and don't ask for settlement terms, ask for their evidence of authority to address you? They won't have anything. Ask for dismissal of all charges with prejudice.
5. If they are holding someone or something (like your house) under arrest related to the charges, you do the above two steps, and if they are still waffling, observe, "Uniform Commercial Code Article 9, Section 402 specifically states that the secured party is not surety for the DEBTOR named as Defendant."
6. And if at any time they challenge your standing as an American being harmed by their horse hooey, pull out your recorded land jurisdiction documents and a copy of the BC issued to you, and watch them scurry around. It's kinda fun when they realize the jig is up.

---

Look for the 20 Principle Maxims of Exclusive Equity

Notices are a big part of comprehending commercial binding. Remove from commerce = remove from debt and secured interests.

See Matthew 8:22 Let the Dead tend to the Dead. See Matthew 8:23 Boat on a Sea... of unstable waters: if you try to settle commercial issues (of the dead / fiction) you are tending the dead. Appoint the dead as your trustees bearing liability for you.

---

Updates on Process
By: Anna von Reitz
Mon, 6 Aug 2018 13:19:26 -0800

Okay, Campers -- more insight into the history and the process and the "rest of the story".

What you need to have ready to counter-claim back your Good Name and Estate:

1. Three authenticated copies (or if not possible for your State, certified at the State Secretary of State level) and at least one authenticated at the United States Department of State level copy of "your" Birth Certificate. These are private documents, not to be recorded.
2. Two notarized statements from Witnesses who know you, know your family, and have first hand knowledge that you are "the" person who was born to the parents and at the place and time shown as the actual birth day on the BC.
3. If possible, a "Lineage Treaty" showing that your family has been in this country since before the Civil War. This is just a simple recitation of your parents, grandparents, great-grandparents, when and where they were born, when and where they got married, etc.
4. A Revocation of all Powers of Attorney effective the day of your birth. This wipes out your Mother's unwitting donation of your name to their fraud scheme and any applications that gave away General Powers of Attorney -- prevents the Bar Attorneys from "representing" you and messing with the so-called "intermediary record" of your estate;
5. The Deed of Re-Conveyance moving your Trade Name back to the land and soil of your native State of the Union.
6. The Certificate(s) of Assumed Name that move all the "derivative" variations, permutations, orderings, and styles of your name to the land and soil of your native State of the Union.
7. Mandatory Notice of Liability under the Foreign Sovereign Immunities Act.
8. International Will clearly establishing your disposition of your property interests.

All this Turkey Trot is the full-blown insurmountable "stick it down their throats sideways" seizure of control of your name and estate back from the vermin, valid in every international court on Earth.

If they make the mistake of addressing you as a Federal Citizen, you request a Status Hearing and blow them clean out of the water.

Thanks to the work we already did, you are free to assign the BC trust to the U.S. Treasury 1789 from whence it came, and you can go through the additional work to establish your own Private Indemnity Bond, but you can also just tag along and use the indemnity bond established to protect you and your actual State of the Union: AMRI00001 RA 393 427 640 US.

This looks like an "A4V" process, but it is not.

An Accept for Value is what is called a "Mutual Offset Credit Exchange" -- Party A owes you money, but you also owe Party A money, so you "exchange" debts. You owe me $20, but I owe you $10, so I exchange back my $10 debt against your $20 debt and you only owe me $10 as a result.

The Indemnity Bond also requires you to "accept" a Bill and signal that acceptance by writing "ACCEPTED" on the Bill, signing your Trade Name with a by-line, like this: by: John Michael Doe, assigning it to the Indemnity Bond Account, and dating the action. So it looks like a Mutual Offset Credit Exchange, but it isn't. It's an insurance claim.

So, long story short, when you are in receipt of your BCs and have recorded the other documents, you are iron-clad to claim your "indemnity" from any loss or damage.

There is just one other caveat -- the vermin seldom send actual Bills.

What they send are Billing Statements that merely track the status of accounts, and sucker you into paying a Bill that only appears to have been presented. In fact, you've just been told that there is an arrearage in the ACCOUNT, but you haven't been billed for it. Why? Because it's not a bill that you actually owe, and if the rats actually sent you a Bill that would be fraud on the face of it.

This is why you have to demand a "Voucher" from the IRS and can't just sign and stamp any old Notice or Statement they send you.

My comments have been limited to the situations people face in court precisely because when a commercial entity brings an action in court, they have to provide the Judge with an actual Bill. And he has to have an actual Bill in front of him ready to give you, or the entire case is void.

Any failure to produce the Bill on demand -- yours -- is cause for you to say, "I wish for the dismissal with prejudice of all actions related to contract case number (whatever it is) for failure to show cause and administrative default."

Please note that you do not "move" the Court to do anything. You merely express your wishes to your servants.

And if they do produce a Bill for you to sign, you sign it and charge it off against the Indemnity Bond for your State of the Union.

You win either way in the court situation -- Bill or no Bill.

We are still working on the business end of the utility companies, which are operating in true rogue capacity.

---

A BIG Mistake
By: Anna von Reitz
Tue, 7 Aug 2018 14:35:20 -0800

Apparently, Destry and some others, have fallen into the mistaken idea that you can just join a Jural Assembly and voila! You are home again, free and clear, and all questions and issues regarding your identity and political status are magically answered.

Here's a quote from an email I sent out this morning addressing this:

"... you have to work backward from being in international sea jurisdiction to bring in international land jurisdiction and finally, back to being recorded as a living man or woman of the soil jurisdiction owed to this country.

A great deal of time and effort over many decades has been expended in the effort to steal your birthright from you.

You are naive if you think that reclaiming it is going to be effortless or unnecessary.

I wish it could be just a matter of joining a Jural Assembly, but it isn't.

The way they have you classified, it's improper for you to participate in a Jural Assembly until you correct your political status."

You have to think in terms of apples and oranges, living and dead, Spanish and English, employer and employee -- and you can't be a living man who is part of a living assembly of free men and at the same time "be" a corporate franchise. It's not possible. It is an oxymoron proposition like "sovereign citizen". You can be one or the other, not both.

It's the same way with "citizenship". You can serve as an official of the actual State of the Union and thereby function as a "State Citizen", but you cannot at the same time function as a Territorial "State of State" Citizen.

Once you re-establish your status as a living man or woman, you can move any corporations named after you back to a permanent domicile on the land and soil jurisdiction and operate them in international trade instead of international commerce. This is the difference between owning and operating a boat and being a boat.

So I wish it were as simple as joining a Jural Assembly, but it's not. There are international copyrights and patents and "derivatives" and "labor contracts" and "life insurance annuities" and all sorts of other business issues attached to the central issue of who and what you are and in what capacity you are acting.

In order to be part of a Jural Assembly of living people you have to claim the life and lineage you are part of and claim the reversionary trust interest in your natural estate -- otherwise, these hideous corporations will simply claim that you are "cargo" aboard one of their "vessels" named after you, and you will be seized upon, impounded, moved around, and treated as "unclaimed cargo".

Which is precisely what is happening to Destry Payne right now, and what is happening to the Colorado Nine and what is happening to Steve Curry and what would happen to me, too, if I had not followed my own advice, gone through all the history and research and the recording processes and "Notifications" that I have gone through to regain my Natural Person standing and reclaim my country.

So, if you want back the prize of who and what you are, if you want your land and soil and flag returned to you and your control, if you don't want to be "mistaken" for a corporation or a dead person's estate or a public charitable trust or a public transmitting utility or, or, or, or... then get up on your feet, face facts, and deal with the situation for yourself and for your family and for your country.

I will be posting additional examples of what my own "Claim for the Life - Lineage Treaty" looks like, International Will form, etc.

---

Urgent Notice to All Jural Assemblies
By: Anna von Reitz
Mon, 3 Sep 2018 22:34:32 -0800

The Jural Assemblies are now being investigated as possible insurrectionist groups and/or "terrorist" groups.

You have invited this kind of scrutiny and trouble by failure to do the paperwork and officially reclaim your name and estate and birthright political status.

As I have pointed out repeatedly, the British Territorial "United States" is a different version of "United States" than the one you think of. It is the equivalent of a foreign country with respect to you, and no one who accepts such Territorial citizenship has any right or business participating in an American State Jural Assembly.

As a result, the goons are out in force looking for "Easy Pickens" -- which is anyone, like Destry -- who hasn't done their homework and recorded their paperwork and reclaimed their names and estates.

There is also a plague of "new names" appearing. For example, my husband has never used the abbreviation "JAS" for "James" in his entire life, but we recently received bills in this variation. Similarly, my pen name, Anna von Reitz, was suddenly and inexplicably changed to simply "ANNA REITZ".

This is just part and parcel of the same old fraud scheme of naming franchises after you and then pretending that these franchises are-the-same-as you, which is a crime known as "personage".

Whenever you see any new names being used to address you, you want to haul out your Certificate of Assumed Name template and claim and re-convey that name, too. Record it as an Extension to your original Deed of Re-Conveyance.

This removes "you" from their playing field -- again -- and sooner or later, they do run out of variations. Then they are left with nothing they can claim against.

We are working hard to educate Americans about this venal system and how they have been entrapped in it. We wish there were some blanket means to eradicate it, but all of this has arisen on a one by one basis as each American baby has been unknowingly "registered" -- the vermin claim that this fraud and genocide-on-paper is a protected right to contract issue.

We do not agree.

But for the time being, the only way to overcome this circumstance is to one-by-one repudiate any such contract and one-by-one reclaim your name and estate from out of their clutches.

Nobody in their right mind would knowingly exchange the wealth and security and guarantees that are owed to Americans for the poverty and deprivation and servile condition of a "United States Citizen".

That is no doubt part of the reason why the Bar Attorneys laugh and call us "incompetent", but it isn't that we are incompetent; it's that we have been deliberately defrauded and deceived and taught wrong information.

It's like teaching a baby to say, "I am a bastard." -- with no idea what the words mean.

It's the same way with parroting, "I am a United States Citizen." when in fact you are not and never were and if you stand up for yourself and your proper standing, never will be.

All of you who have joined the Jural Assemblies need to get your paperwork together and recorded ASAP and be prepared to identify yourselves as American state nationals exercising your guaranteed right to peacefully assemble.

And nobody who hasn't done the paperwork to reclaim their actual birthright political status as a New Yorker, Virginian, Wisconsinite, Idahoan... should be allowed to participate in any Jural Assembly functions.

Newcomers should be welcomed. The basic situation should be explained. The paperwork should be given to them along with whatever local help and insight can be brought to bear -- but they should not be counted as members nor allowed to participate in meetings until they return certified copies of their recorded re-conveyances and certificates of assumed name and cancellation of all prior powers of attorney to the Assembly for confirmation.

No meeting should convene without a Bevens Declaration -- which is basically calling out anyone who is attending as a Federal Agent and requiring them to identity themselves as such or leave the meeting.

For their sake and for all of yours, this must be enforced. Otherwise, the group as a whole will be ravaged and taken down and portrayed as something it isn't -- and you will have lost all the lawful and legal protection you are owed simply because you neglected to officially cancel their "private contract" with you, which was formed without your knowledge or consent just a few days after you were born.

Do not fall into the same trap as Destry and the Colorado Nine and countless others. Make your severance with Babylon clear and concise and record it with the Land Recorder's Office using the Deed of Re-Conveyance and associated paperwork explained as part of Article 928 on my website.

It is only AFTER you make this decision to leave Babylon public that you begin to see and feel the benefits, and you begin to build up admissible evidence of your identity, your living status, your standing, and the great fraud that has been committed against you.

So don't stand around and wait like Destry and the members of the Colorado Nine did -- thinking that you don't have to do this and that it should be obvious who and what you are and what is this BS anyway?

Well, it is BS. Unfortunately, the only way out of something is the same way you got into it in the first place. You have a "contract" -- a birth registration -- on the public record, obligating you to a lifetime of servitude and subjugation as a British Territorial "US Citizen" -- as if we were all born in Puerto Rico. It takes an equal or greater counter-claim also established on the public record to overcome it.

When you signed up in the "US military" you were supposed to be briefly in federal "US Territory" and were subject to the same kind of service and subjugation.

We have recently learned that the vermin responsible for all this found means of discharging all our veterans without actually discharging them from this foreign and subservient status -- via a false presumption of their continuing "federally-connected civilian military" service status. This, too, is a false and undisclosed "BS" contract that has to be repudiated in order for our veterans to receive the actual freedom and repayments they are so richly owed.

Until we locate and rebut and overcome all of these traps we are at the mercy of the Euro-scum responsible for this, literally "subject" to them and their courts and their statutory "laws" -- and so far as the Public Record shows, all by our own consent.

Why anyone reading this would not immediately understand the dangers of remaining in such a political status and the benefits of leaving it behind -- is frankly beyond me. Would you rather be a bankrupt or wealthy? Subjugated or free? In Babylon or standing safely outside it?

The choice is up to you. You got into this mess via unknowing acceptance of an unlawful (but perfectly legal) adhesion contract. You have now been told the facts and given the tools to sever this contract and inherit your actual birthright. And the only question in my mind is -- what are you waiting for?

---

How Do You Want and Need to Operate?
By: Anna von Reitz
Fri, 14 Sep 2018 17:38:46 -0800

How Do You Want and Need to Operate?

Do you want and need to operate as a franchise of a federal corporation?

Advantages: bankruptcy protection if needed.

Disadvantages: Subject to 80 million foreign statutes, rules, and regulations and bearing the cost of enforcement thereof via taxation. All assets and property interests held as collateral backing the debts of the federal corporation sponsoring your franchise(s). Having to support two often conflicting layers of "federal government" -- both Territorial and Municipal, and obey the laws and support the interests of both. Being deemed automatically "guilty" and liable to pay any bill presented in one of the Territorial or Municipal Courts. Being considered a "THING" under the law and your body being considered "cargo" belonging to the THING named after you, subject to seizure and impoundment -- arbitrary arrest and detainment. Loss of all Constitutional guarantees and limitations. Subjection to the whims of foreign governments. Loss of control over your assets and property interests.

Or do you want to float your own boat and take care of your own business?

Disadvantages: Must either self-insure via an indemnity bond or secure private insurance.

Advantages: Not subject to any form of statutory law, code, or regulation. Must actually injure someone or their property and Injured Party must appear in court to accuse you before you can be addressed in a court; lawyers cannot "represent" injured parties that are legal fictions and operate against you. You own your own body and keep your own assets. You are presumed innocent until proven guilty. You are not subject to search, seizure, or subjected to being considered a THING. Your body is not subject to unlawful arrest or attainer. All Constitutional guarantees are upheld. You stay in control of your Good Name, own your own assets, and retain your interest in all your property. You are not required to pay federal income taxes and once land is held in your name and under your copyright, you are not subject to property tax, either.

Now, this is a pretty straight choice. Are you a THING or a living man? Subject to foreign statutory laws of private corporations? Or only subject to Public Law? Inheritor of all interest in America and the American States, or a foreign "resident" only sojourning here as an "alien" on our shores? Subject to "federal taxes" and owning only "property" -- or not a federal corporation or officer, and therefore not indebted and not subject to taxation?

You need to make up your mind, once and for all. And then follow the logic of your choices accordingly.

If you wish to operate as a THING and subject yourself in all the ways enumerated -- hop to it. Subject yourself as in "subject to a King" to their foreign-for-profit governmental services corporation and let them whip, beat, and help themselves to your assets.

Otherwise, wake up and get moving to reclaim your Good Name and Estate.

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A Plea for Common Sense and Brotherhood
By: Anna von Reitz
Sun, 16 Sep 2018 10:36:01 -0800

Yesterday, I got a blazing tabloid article across my desk: "Pope Blames Satan for Exposure of Pedophiles in the Church". The "spin" of this article was to accuse the Pope of protecting pedophilia among the clergy. Nothing could be further from the truth.

Francis was observing the obvious. Of course, Satan is bringing all this to light. Who else knew? Who placed those men in their positions? Who tempted and compromised them? Who decided to pull the plug and sacrifice them to the Cause of tearing down and discrediting the Church?

Obviously, the head Fallen Angel in charge of the entire effort set this up, and just as obviously, a decision was made to expose the operation at this time.

We are witnessing a pre-planned, long-term, purposeful, predatory attack on the Roman Catholic Church, something that is decades (at least) in the making.

The bankers did this to insure that if the Church exercised its authority to curtail their operations, they would have "a bomb" -- "an insurance policy" -- to employ against the Church.

By 2008 the corruption of the banks had become so apparent that Pope Benedict XVI had to act -- and he did.

Within a week, the pedophile accusations began coming in and Benedict himself was blackmailed with accusations of homosexuality.

This was a "tit for tat" -- and the deeper the Church delved into the bank corruption, the more the banks unleashed the pedophile scandal.

This "coincidental timing" should tell you all something about the situation -- (1) that the Church is being retaliated against by criminal factions in the world banking community; (2) that those same criminal factions pre-planned and infiltrated the Church leadership with their own operatives; (3) that the exposure of these same operatives is deliberate and well-orchestrated to promote chaos within the Church and discredit of the Church at a time when the Church's authority over corporations needs to be effectively exercised.

Who has the authority to liquidate corporations acting as criminal syndicates?

The Roman Curia and the Pope.

Why?

Because the Holy See created the entire concept of corporations -- trusts, cooperatives, foundations, limited liability corporations, S-corps, C-corps -- you name it, all these business entities and structures were dreamed up by the members of the Curia, and by Maxim of Law, the creator remains responsible for the creation.

Quite simply, the Corporate World is on the ropes. They know they have been endlessly corrupt and have over-stepped their bounds and failed to honor the requirement that they function "lawfully" -- which is part of the obligation the Church placed upon corporations as a condition for the creation of all corporate entities worldwide.

So the corporations and especially the Big Banks are trying to control and destroy the only power on Earth that can bring them back under control and put a limit on their criminality -- and if necessary, liquidate them.

THAT is what is at stake and it has nothing to do with pedophile priests.

Let me suggest that there are laws on the books to deal with pedophiles, vampires, persons engaged in trafficking, and every other crime imaginable, but there is only one Curia responsible for the proper functioning of corporations worldwide.

If the corporations can gain control of the Curia, they can continue to rampage at will with no accountability to the Public. This includes the "governmental services corporations" that have dis-served us for six generations and which are firmly entrenched and evil to the core.

It's time to see through all this garbage and the sins of individual men and to rally round the Church and the Roman Curia as it struggles to regain the focus and sense of purpose and strength to deal with the Corporate Evil which will otherwise impact billions of people worldwide.

My roommate in college was Catholic. I am a Lutheran. She saved my life.

I was going through "the dark night of the soul".

A great many adversities had piled up on my young life: my beloved Father was dying breath by breath from emphysema, my Mother was on the edge of mental and emotional breakdown because of this, and our entire family was horribly impoverished by it. I had one pair of shoes for all occasions and was working my way through school on scholarships and summer jobs. On top of that, I had lost several long-time childhood friends, some to death and some to other circumstance beyond my control. My despair was complete. I felt utterly alone.

And then, my Catholic roommate who had only known me a few weeks, looked at me and shook her head and laughed.

"Of all the people I have known," she said, "you are the least helpless."

She said it with such complete, utter certainty, with such sincerity, I had to listen.

"Look at yourself," she continued in her practical, flat-footed way. "God has blessed you with an intelligence I can't even imagine. You must believe that there is a reason? That there is a purpose, even for your suffering?"

And she was right. All that early suffering and deprivation was a proving ground, a place where I learned my own strength, a time when my faith hit rock bottom, where I faced off fear and loss and poverty and loneliness.

My roommate couldn't begin to grasp all the "devils" I fought with for the next several years. She couldn't conceive the questions I asked or the answers I found, but she stuck by me and loyally supported me and shared her own life with me as a loyal friend through it all.

And she was Catholic. And I was Lutheran. And it didn't matter, because at the heart of our relationship stood the firm love of Yeshuah.

Let us all get beyond centuries of doctrinal in-fighting and the stupidity and blindness that goes with it.

Let us all realize that our similarities far outweigh our differences.

Let us, as Followers of the Way, the Truth, and the Life, join together to help the Roman Catholic Church bind up its wounds and celebrate its victory over Evil and recognize its true nature as a Communion of Believers in all that is good and all that is just and all that is right.

Like me all those years ago, the Roman Catholic Church has been beset by evils, weighted down with trials and pain and misfortune on every side, left standing embattled from within and without.

Let the rest of us be that voice of comfort and certainty in the storm. Let us stand with the Roman Catholic Church worldwide as Fellow Believers, united and unafraid, resolved to recognize and put an end to the evils of Satanism wherever they are found and no matter what the risk or the cost.

We are all soldiers and bondsmen of Our Righteous Savior.
[ Umm... wait a minute... "all"?
i do not volunteer to be a slave of anyone. -- celeste ]
We have all committed to this fight. The Watch Fires have been lit at St. Peter's. Will we answer the call?

Let us all pray with one united heart for the leadership and membership of the Roman Catholic Church.

Let us all pray that the Roman Curia finds the strength, the cohesion, and the determination to address The Mess that the corporations have created, and let us all support them in the tasks that Our Father has set before them.

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Supporting materials

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Five Different Political Statuses -- One Country
By Anna Von Reitz 14:59

We recently released our "One Pager" chart showing the structure of the government we are supposed to have in skeletal form, so that everyone can see what is supposed to be present -- and the two parts that are obviously missing.

Those two Missing Pieces show up most obviously in our daily lives as missing State and County Courts that have been usurped upon and substituted for by privately administered for-profit Territorial and Municipal Courts, and by the absence of the American-based Confederation of States of States that is supposed to be the primary Subcontractor of our Federal Government.

So now that we have a clear picture of what is supposed to be here, and what is missing and therefore needs to be "reconstructed", we are prepared for another One Pager about the hitherto confusing subject of citizenship.

As you will see (FB Friends go to my website for this information) there are five (5) different political statuses in this country.

Two of these political statuses pertain to the actual government of this country and are populated by people acting as State Nationals (your basic birthright political status) or as People -- also known as Lawful Persons -- who are State Citizens involved in their State Government and occupying various Public Offices for the purposes of Self-Government.

These are the people of the Union known as The United States and the People of the Federation of States known as The United States of America -- this is the "government of the people, for the people, and by the people" and the "People" who are owed the guarantees of the Federal Constitutions, both shown in the top portion of the One Pager. These are the offices and Officers of our States.

Then we have three other Federal political statuses -- one of which is virtually extinct, because it has to be occupied by volunteers in the absence of the Confederation of States of States.

That Missing Piece political status is that of a United States Citizen, or true Federal Citizen, as defined by the first Naturalization Act. Here we find our Post Masters and our Coast Guard Admirals and our Postal District Courts.

Additionally, we have Territorial United States Citizens known as U.S. Citizens. Here we find the District Courts and Postmasters and Coast Guard Commandants.

Finally, we have Municipal "citizens of the United States" -- that includes the Federal Civil Service and Agency personnel and corporations formed under and chartered by the Municipal Government allowed by Article I, Section 8, Clause 17.

Now, as with the One Pager, you can see all five (5) choices arrayed, and can better understand why the absence of the actual American component of the Federal Government and the absence of United States Citizens has been both such a problem -- and such a rich feeding ground for crooks.

You have the absolute right and responsibility to choose and to publish and to record your political status, and if you wish to function as a traditional American, you have the right to step forward, act as a State Citizen, and assemble your State Assembly -- by which you can Self-Govern.

Please note that The United States of America -- our Federation of States -- never went away. It has stayed semi-dormant, but still "alive" through all the changes and ruses. And The United States of America, our unincorporated Federation of States, can take over and do anything that the missing Confederation could do.

This is because all "powers" of the Confederation were delegated to it by the Federation. The delegated powers entrusted to the Confederation naturally revert to us and our Federation of States upon the Confederation's incapacity.

So long as we populate and operate our States and our Federation of States the lack of an active Confederation is not crucial.

To fully restore the government the Founders intended requires our State Assemblies to reconstruct their American States of States and restore the Confederation, but in the meantime, we can hobble along with properly constituted State Assemblies and our Federation of States.

So, if you are an American born in this country or a Naturalized U.S. Citizen who wishes to obtain all the benefits of being an American, and you are not currently in the military or serving as Federal Civil Servant, you can come home, declare your proper political status and inherit the property assets and freedom you are owed.

Go to: www.TheAmericanStatesAssembly.net to get started on your road to Self-Governance and to see the One Pager and now, being published for the first time -- Citizenship Chart.

Find out what your political status is and decide what it should be.

Please note that we shall also be releasing a re-formatted version of the One Pager that makes it all a bit easier to read and reproduce.

I am forwarding the two charts this afternoon so you can expect them to appear on my website and at www.TheAmericanStatesAssembly.net in the next few hours or so, if they are not attached to this communication.

Citizenship Chart Final http://annavonreitz.com/citizenshipchartfinal.pdf

One Page Structure of American Government http://annavonreitz.com/onepagestructureofamericangov.pdf

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Lawful Person or Legal Person, Human or Man?
By Anna Von Reitz
Sunday, August 2, 2020

There continues to be confusion, so I am explaining it again.

You can be operating as a Lawful Person (who has rights and guarantees and protections and can own property) or as a Legal Person (who has no rights or guarantees and can only manage property for someone else as a slave or indentured servant).

Lawful Persons "record" their property assets and interests and retain ownership of their assets. Legal Persons "register" their interests and give them to their Masters in Trust who then own and control the assets held in Trust.

The Legal Person gets a Certificate as the Donor of the Assets (Birth Certificate) or a Registration Receipt (Motor Vehicle Registration).

The Master of the Trust retains both the Equitable Title and the Legal Title and distributes the interest as the Master sees fit.

The Legal Person/Donor stays on as an unpaid custodian of the property (your children, for example) and is accountable to the Master for their job performance (enter Child Protective Services or the Highway Patrol or, or, or...).

So now you see why it matters if you "record" or "register" and whether you act as a Lawful Person or a Legal Person.

I hope this explains my comment adequately for all concerned and shows everyone why it is essential to freedom and property ownership and control to establish and maintain your status as a Lawful Person.

As a Lawful Person you are the Employer of all the Legal Persons. As a Legal Person you are an Employee (either a slave or indentured servant) of the Lawful Persons.

In a similar way, there is a disparity between "human" and "man".

The very name "human" means "hue-man" which means "color of man" which means "Legal Person".

This "color of man" concept has nothing to do with race, but is used in the same sense as "color of Law" -- merely appearing to be law and merely appearing to be man.

When you allow someone to call you a "human" you are accepting the status of a Legal Person -- a slave or indentured servant, and identifying yourself as such.

Humans and Legal Persons have "Civil Rights". Civil Rights are not actually rights, but privileges that the Master allows his slaves and indentured servants. Because they are privileges and not actual rights, they can be revoked by command (Executive Order) or the stroke of a pen suspending such "rights".

Men and Lawful Persons have "Natural and Unalienable Rights" that are part of their Nature, granted by Nature and Nature's God -- as the Founders put it. Nobody gave us the "right" to walk, talk, think, move from place to place, or exercise our will. These are called "Natural and Unalienable Rights" because they were not granted by men and cannot be taken away by men. They cannot be suspended or curtailed by Legal Persons.

This is one of the fundamental differences between the foreign oligarchies perpetuated by the City of Rome and the Vatican and the lawful and honorable government of this country; they allow slavery and peonage, both, but we don't.

Therefore, if you want to be a slave, you can enslave yourself by accepting Municipal citizenship of the United States. If you want to sell yourself into mercenary service or act as an indentured servant, accept Territorial United States Citizenship.

But, if you want to be a free man or woman, endowed by your creator with certain Natural and Unalienable Rights, enabled to own property outright and to travel freely and to speak your mind and to be responsible for your own governance, then you accept the burden of being a State Citizen and you paddle your own canoe.

Go to: The American States Assembly.

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If you do have to deal with them there are three pertinent questions you always wish to address to the Court and the Prosecutor:

Does this Court have jurisdiction over the living man? (No, they do not.)

What probable cause does the Prosecutor or Police Officer have for presuming that.... (for example -- the Defendant was driving for hire and not simply traveling for private purposes? Use whatever applies to your case.) In the vast majority of cases the Prosecutor has no probable cause to presume anything about the capacity in which you were acting.

Finally, put them in a Double Bind. If you are dealing with a Law Enforcement Officer giving testimony against you, ask him if he is an attorney? If not, how is he competent to interpret the statutory law or Federal Code and make a determination that any crime occurred? (He's not a competent Witness for their purposes and they know that, but they will bluff if you don’t call them on it). The other alternative will be a standard case where you have an attorney acting as Prosecutor and they will be making accusations against you without any first-hand knowledge of anything at all, so you ask -- Mr. Prosecuting Attorney, do you have any first-hand knowledge of the circumstance and happenings that you are referring to in this complaint? (No, of course not, he is just chuffing wind.) "Will it please the Court to hear my testimony under affirmation and penalty of perjury, as I am (in most cases) the only Witness to these events having first-hand knowledge of them?"

Either they have no competent Witness or ninety-percent of the time they have no Witness at all and whatever account you give of your actions and intentions stands.

AFFIDAVIT OF SOVEREIGNTY

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( SPACE ABOVE THIS LINE FOR RECORDERS USE ONLY )

AFFIDAVIT OF SOVEREIGNTY

Be it known to all courts, governments, and other parties, that I, Angela Kahealani, am a natural free-born Sovereign, without subjects. I am neither subject to any entity anywhere, nor is any entity subject to me. My authority for this statement is the same as it is for all free Sovereigns everywhere: the age-old, timeless, and universal respect for the intrinsic rights, property, freedoms, and responsibilities of the Individual, created and gifted by God[dess].

I voluntarily choose to comply with God[dess]s laws. I am not in any earthly jurisdiction, for I am not of subject status.

Consistent with the eternal tradition of natural common law, unless I have harmed or violated someone, or their property, I have commited no crime; and am therefore not subject to any penalty.

Thus, be it known to all, in the nature of UCC 1-207, that I reserve my natural common law right not to be compelled to perform under any contract that I did not enter into knowingly, voluntarily, and intentionally. And furthermore, I do not accept the liability associated with the compelled and pretended "benefit"* of any hidden or unrevealed contract or commercial agreement.

As such, the hidden or unrevealed contracts that supposedly create obligations to perform, for persons of subject status, are inapplicable to me, and are null and void. If I have participated in any of the supposed "benefits"* associated with these hidden contracts, I have done so under duress, for lack of any other practical alternative.

Any such participation does not constitute "acceptance" in contract law, because of the absence of full disclosure of any valid "offer," and voluntary consent without misrepresentation or coercion, under contract law. Without a valid voluntary offer and acceptance, knowingly entered into by both parties, there is no "meeting of the minds," and therefore no valid contract. Any supposed "contract" is therefore void, ab initio.

Typical examples of such compelled and pretended "benefits"* are:

Birth Certificate.

The fact that a birth certificate was granted to me by a local hospital or government agency when I entered this world, is irrelevant to my Sovereignty. No status, high or low, can be assigned to another person through a piece of paper, without the recipient's full knowledge and consent. Therefore, such a piece of paper provides date and place information only. It indicates nothing about jurisdiction, nothing about property ownership, nothing about rights, and nothing about subject status. The only documents that can have any legal meaning, as it concerns my status in society, are those which I have signed as an adult, with full knowledge and consent, free from misrepresentation or coercion of any kind. My birth certificates (warehouse receipts) have been redeemed (accepted for value) in a UCC-1 filing, signed 2000-01-01, received and recorded by Washington State Department of Licensing - UCC on 2000-01-26, Filing Number 2000-026-0186 , and therefore none hold any claim to either my straw-man nor to my natural self.

The use of an identification number from a government agency.

The number normally assigned to persons of subject status, I use exceptionally, under duress, only because of the extreme inconvenience of operating without one in today's marketplace, where it is requested by banks, employers, lenders, and many other government agencies and businesses. My reason for using it is not because I wish to participate in the system, as I don't wish to participate. Let it be known that I use the number assigned to me for information only , if at all.

The use of fiat currency to discharge my debts.

I have used these only because in this country, there is no other widely recognized currency.

The use of a bank account, with my signature on the bank signature card.

If there is any hidden contract behind the bank signature card, my signature thereon gives no validity to it. The signature is only for verification of identity. I can be obligated to fufill no hidden or unrevealed contract whatsoever, due to the absence of full disclosure and voluntary consent.

Likewise, my use of the bank account thereof is due to the absence of a bank not associated with the central bank system. In general, people have been prevented from issuing their own currencies, and such prevention is in violation of the national constitution. Were there an alternative, I would be happy to use it. To not use any bank at all is impossible or very difficult, as everyone knows, in today's marketplace.

Past tax returns filed.

Any tax returns I may have filed in the past, were filed due to the dishonest atmosphere of fear and intimidation created by the tax collector and the local assessors' offices; not because there is any law requiring me to do so. Once I discovered the tax agencies are lying to the public, I have felt it is my responsible duty to society to terminate my voluntary participation. Because such returns were filed under Threat, Duress, and Coercion (TDC), and no two-way contract was ever signed with full disclosure, there is nothing in any past filing of returns that created any valid contract. Therefore, no legal obligation on my part was ever created.

The use of a driver's license.

As a free Sovereign, there is no legal requirement for me to have such a license, for travelling in my car, as technically, the unrevealed legal purpose of driver's licenses is commercial in nature. Since I don't carry passengers or freight for hire, there is no law requiring me to have a license to travel for my own pleasure and that of my family and friends. However, because of the lack of education of police officers on this matter, should I be stopped for any reason and found to be without a license, it is likely I would be harrassed. Therefore under duress, I carry a "license" to avoid extreme inconvenience.

State plates on my car.

Similarly, even though technically, my car does not fit the legal definition of a "motor vehicle", which is used for commercial purposes, nevertheless, I have registered it with the state and carry the state plates on it, because to have any other plates or no plates at all, causes me the risk of police officer harrassment and extreme inconvenience.

Declaration of citizenship.

Any document I may have ever signed, in which I answered "yes" to the question, "Are you a _______________________ citizen?" -- cannot be used to compromise my status as a Sovereign, nor obligate me to perform in any manner. This is because without full written disclosure of the definition and consequences of such supposed "citizenship," provided in a document bearing my signature given freely without misrepresentation or coercion, there can be no legally binding contract. I am a citizen of the [Kingdom Queendom] of God[dess], with no allegiance to any earthly government, neutral to all.

Past voter registration.

Similarly, since no obligation to perform in any manner was ever revealed in print, as part of the requirements for the supposed "privilege" to vote for government officials, any such previous registration on my part cannot be legal evidence of any obligation to perform. Likewise, I have granted NO jurisdiction over me, to any political office.

Use of semantics.

There are some immature people with mental imbalances, such as the craving to dominate over other people, who masquerade as "government." Just because they alter definitions of words in the law books to their supposed advantage, doesn't mean we have to accept those definitions. The fact that they define the words "person," "address," "mail," "resident," "motor vehicle," "driving," "passenger," "employee," "income," and many others, in ways different from the common usage, so as to be associated with a subject or slave status, means nothing in real life.

Because the courts have become entangled in the game of semantics, be it known to all courts and all parties, that if I ever signed any document or spoke any words on record, using words defined by twists in the law books different from the common usage, there can be no effect whatsoever on my Sovereign status in society thereby, nor can there be created any obligation to perform in any manner, by the mere use of such words. Where the meaning in the common dictionary differs from the meaning in the law dictionary, it is the meaning in the common dictionary that prevails, because it is more trustworthy.

*Such compelled and supposed "benefits"* include, but are not limited to, the aforementioned typical examples. My use of such alleged "benefits"* is under duress only, and is with full reservation of all my common law rights. I have waived none of my intrinsic rights and freedoms by my use thereof. Furthermore, my use of such compelled "benefits" may be temporary, until better alternatives become available, practical, and widely recognized.

FEDERAL JURISDICTION

It is further relevant to this affidavit that any violation of my Rights, Freedom, or Property by the federal government, or any agent thereof, would be an illegal and unlawful excess, clearly outside the limited boundaries of federal jurisdiction. My understanding is that the jurisdiction of the U.S. federal government is defined by Article 1, Section 8, Clause 17 of the U.S. Constitution, quoted as follows:

The Congress shall have the power . . . To exercise exclusive legislation in all cases whatsoever, over such a district (NOT EXCEEDING TEN MILES SQUARE) as may, by cession of particular states and the acceptance of Congress, become the seat of Government of the United States, [District of Columbia] and to exercise like authority over all places purchased by the consent of the legislature of the state in which the same shall be, for the Erection of Forts, Magazines, Arsenals, dock yards and other needful Buildings; And -- To make all laws which shall be necessary and proper for carrying into Execution the foregoing Powers . . ."

and

Article IV, Section 3, Clause 2:

"The Congress shall have the Power to dispose of and make all needful Rules and Regulations respecting the Territory or other Property belonging to the United States; and nothing in this Constitution shall be so construed as to Prejudice any claims of the United States, or of any particular State."

The definition of the "United States" being used here, then, is limited to its territories :

1) The District of Columbia

2) Commonwealth of Puerto Rico

3) U.S. Virgin Islands

4) Guam

5) American Samoa

6) Northern Mariana Islands

7) Trust Territory of the Pacific Islands

8) Military bases within the 50 states

9) Federal agencies within the 50 states

It does not include the 50 states themselves , as is confirmed by the following cites:

"We have in our political system a Government of the United States and a government of the several States. Each one of these governments is distinct from the others, and each has citizens of its own who owe it allegiance, and whose rights, within its jurisdiction, it must protect. The same person may be at the same time a citizen of the United States and a Citizen of a State, but his rights of citizenship under one of these governments will be different from those he has under the other." -- Slaughter House Cases United States vs. Cruikshank , 92 U.S. 542 (1875) "THE UNITED STATES GOVERNMENT IS A FOREIGN CORPORATION WITH RESPECT TO A STATE." Volume 20: Corpus Juris Sec. Section 1785: NY re: Merriam 36 N.E. 505 1441 S.Ct.1973, 41 L.Ed.287.

This is further confirmed by the following quote from the Internal Revenue Service:

Federal jurisdiction "includes the District of Columbia, the Commonwealth of Puerto Rico, the Virgin Islands, Guam, and American Samoa." -- Internal Revenue Code Section 312(e)

In legal terminology, the word "includes" means "is limited to" .

When referring to this "District" United States, the Internal Revenue Code uses the term "WITHIN" the United States. When referring to the 50 States, the Internal Revenue Code uses the term "WITHOUT" the United States.

Dozens, perhaps hundreds, of court cases prove that federal jurisdiction is limited to the few federal territory areas above indicated. For example, in two Supreme Court cases, it was decided:

"The laws of Congress in respect to those matters do not extend into the territorial limits of the states, but have force only in the District of Columbia, and other places that are within the exclusive jurisdiction of the national government," -- Caha v. United States , 152 U.S., at 215

"We think a proper examination of this subject will show that the United States never held any municipal sovereignty, jurisdiction, or right of soil in and to the territory, of which Alabama or any of the new States were formed," -- 44 U.S., at 221

" [B]ecause, the United States have no constitutional capacity to exercise municipal jurisdiction, sovereignty, or eminent domain, within the limits of a State or elsewhere, except in the cases in which it is expressly granted," -- 44 U.S., at 223

"Alabama is therefore entitled to the sovereignty and jurisdiction over all the territory within her limits, subject to the common law," -- 44 U.S., at 228, 229; Pollard v. Hagan , 44 U.S. 221, 223, 228, 229

Likewise, Title 18 of the United States Code at section 7 specifies that the "territorial jurisdiction" of the United States extends only outside the boundaries of lands belonging to any of the 50 States.

Therefore, in addition to the fact that no unrevealed federal contract can obligate me to perform in any manner without my fully informed and uncoerced consent, likewise, no federal laws apply to me or have any jurisdiction over me. I hereby affirm that I do not reside or work in any federal territory of the District "United States", and that therefore no U.S. federal government laws have any authority over me.

My use of the United States Postal Service to receive mail is under Threat, Duress and Coercion per Federal Law which asserts that this service must be used rather than private commercial delivery services, and the receipt of mail addressed with two letter capitalized federal zone abbreviations (e.g. "HI") or numeric federal zone designations (Zip Codes, e.g. "96746-8712") does not place me in any federal zone nor federal jurisdiction, for despite repeated pleas to those who send mail to me, they have been brainwashed in compulsory state brainwashing centers ("Public Schools") and insist on cannonicalizing the format of my mailing location into a federal zone format, and in fact this process has been embodied in most computer software making it impossible to receive necessary communications at my mailing location rather than at a federal zone "address". This is further enforced under Threat, Duress and Coersion in that the local Postal Office refuses to deliver to "General Delivery" for longer than 30 days.

Thus, be it known to all, in the nature of UCC 1-207, that I reserve my natural common law right not to be compelled to perform under any contract of adhesion that I did not enter into knowingly, voluntarily, and intentionally. And furthermore, I do not accept the liability associated with the compelled and pretended "benefit"* of any hidden or unrevealed contract or commercial agreement, and specifically I refuse to be included in any federal zone. The location of my dwelling and life are [in the de jure Kingdom of Hawai`i per the laws of man upon the sovereign island Kaua'i], and per truth under [international divine] law, in the [Kingdom Queendom] of God[dess] in higher truth.

As such, the hidden or unrevealed contracts that supposedly create obligations to perform, for persons of subject status, are inapplicable to me, and are null and void. If I have participated in any the supposed "benefits"* associated with these hidden contracts, I have done so under duress, for lack of any other practical alternative.

REVOCATION OF POWER OF ATTORNEY

Furthermore, I hereby revoke, rescind, and make void ab initio, all powers of attorney, in fact or otherwise, implied in law or otherwise, signed by me or anyone else, as it pertains to the government identification number previously assigned to me, as it pertains to my birth certificate, or any other licenses or certificates issued by any and all government or quasi-governmental entities, due to the use of various elements of fraud by said agencies to attempt to deprive me of my Sovereignty or property.

I hereby waive, cancel, repudiate, and refuse to knowingly accept any alleged "benefit"* or gratuity associated with any of the aforementioned licenses, numbers, or certificates. I do hereby revoke and rescind all powers of attorney, in fact or otherwise, signed by me or otherwise, implied in law or otherwise, with or without my consent or knowledge, as it pertains to any and all property, real or private, corporeal or incorporeal, obtained in the past, present, or future. I am the sole legal owner and possess alloidal title to any and all such property, including but not limited to my physical [mankind] body.

I affirm that all the foregoing is true and correct. I affirm that I am of lawful age and am competent to make this Affidavit. I hereby affix my own signature to all the affirmations in this entire document with explicit reservation of all my unalienable rights and my specific common law right not to be bound by any contract or obligation which I have not entered into knowingly, willingly, voluntarily, and without misrepresentation, duress, or coercion.

THE USE OF THE NOTARY BELOW IS FOR IDENTIFICATION, AND SUCH USE DOES NOT GRANT ANY JURISDICTION TO ANYONE.

FURTHER AFFIANT SAITH NAUGHT.

Subscribed and sworn, without prejudice, as said in the Uniform Commercial Code 1-207,

Angela Kahealani, Principal, by Special Appearance, in Propria Persona, proceeding Sui Juris.

My hand and Mark as Subscriber

Date 2000-01-01

Common Law Seal of Natural Person ________________________________________

Signing by Accomodation for ________________________________________

On this ______ day of _________, 2000, before me, the undersigned, a Notary Public in and for Hawai`i, personally appeared the above signed, known to me to be the one whose name is signed on this instrument, and has acknowledged to me that she has executed the same.

Signed _______________________________________

Printed Name _________________________________

Date _________________________________________

My Commission Expires ________________________

---

Here is an alternate version:

---

AFFIDAVIT OF SOVEREIGNTY

Recording Requested by,

And when recorded return to:

Angela Kahealani
% 6510 Olohena Rd.
Kapa`a, Kaua`i [96748-8712]
Hawai`i

---

( SPACE ABOVE THIS LINE FOR RECORDERS USE ONLY )

AFFIDAVIT OF SOVEREIGNTY

Be it known to all courts, governments, and other parties, that I, Angela Kahealani, am a natural free-born Sovereign, without subjects. I am neither subject to any entity anywhere, nor is any entity subject to me. My authority for this statement is the same as it is for all free Sovereigns everywhere: the age-old, timeless, and universal respect for the intrinsic rights, property, freedoms, and responsibilities of the Individual, created and gifted by God[dess].

I voluntarily choose to comply with God[dess]s laws. I am not in any earthly jurisdiction, for I am not of subject status.

Consistent with the eternal tradition of natural common law, unless I have harmed or violated someone, or their property, I have commited no crime; and am therefore not subject to any penalty.

Thus, be it known to all, in the nature of UCC 1-207, that I reserve my natural common law right not to be compelled to perform under any contract that I did not enter into knowingly, voluntarily, and intentionally. And furthermore, I do not accept the liability associated with the compelled and pretended

"benefit"* of any hidden or unrevealed contract or commercial agreement.

As such, the hidden or unrevealed contracts that supposedly create obligations to perform, for persons of subject status, are inapplicable to me, and are null and void. If I have participated in any of the supposed "benefits"* associated with these hidden contracts, I have done so under duress, for lack of any other practical alternative.

Any such participation does not constitute "acceptance" in contract law, because of the absence of full disclosure of any valid "offer," and voluntary consent without misrepresentation or coercion, under contract law. Without a valid voluntary offer and acceptance, knowingly entered into by both parties, there is no "meeting of the minds," and therefore no valid contract. Any supposed "contract" is therefore void, ab initio .

Typical examples of such compelled and pretended "benefits"* are:

Birth Certificate.

The fact that a birth certificate was granted to me by a local hospital or government agency when I entered this world, is irrelevant to my Sovereignty. No status, high or low, can be assigned to another person through a piece of paper, without the recipient's full knowledge and consent. Therefore, such a piece of paper provides date and place information only. It indicates nothing about jurisdiction, nothing about property ownership, nothing about rights, and nothing about subject status. The only documents that can have any legal meaning, as it concerns my status in society, are those which I have signed as an adult, with full knowledge and consent, free from misrepresentation or coercion of any kind. My birth certificates (warehouse receipts) have been redeemed (accepted for value) in a UCC-1 filing, signed 2000-01-01, received and recorded by Washington State Department of Licensing - UCC on 2000-01-26, Filing Number 2000-026-0186 , and therefore none hold any claim to either my straw-man nor to my natural self.

The use of an identification number from a government agency.

The number normally assigned to persons of subject status, I use exceptionally, under duress, only because of the extreme inconvenience of operating without one in today's marketplace, where it is requested by banks, employers, lenders, and many other government agencies and businesses. My reason for using it is not because I wish to participate in the system, as I don't wish to participate. Let it be known that I use the number assigned to me for information only , if at all.

The use of fiat currency to discharge my debts.

I have used these only because in this country, there is no other widely recognized currency.

The use of a bank account, with my signature on the bank signature card.

If there is any hidden contract behind the bank signature card, my signature thereon gives no validity to it. The signature is only for verification of identity. I can be obligated to fufill no hidden or unrevealed contract whatsoever, due to the absence of full disclosure and voluntary consent.

Likewise, my use of the bank account thereof is due to the absence of a bank not associated with the central bank system. In general, people have been prevented from issuing their own currencies, and such prevention is in violation of the national constitution. Were there an alternative, I would be happy to use it. To not use any bank at all is impossible or very difficult, as everyone knows, in today's marketplace.

Past tax returns filed.

Any tax returns I may have filed in the past, were filed due to the dishonest atmosphere of fear and intimidation created by the tax collector and the local assessors' offices; not because there is any law requiring me to do so. Once I discovered the tax agencies are lying to the public, I have felt it is my responsible duty to society to terminate my voluntary participation. Because such returns were filed under Threat, Duress, and Coercion (TDC), and no two-way contract was ever signed with full disclosure, there is nothing in any past filing of returns that created any valid contract. Therefore, no legal obligation on my part was ever created.

The use of a driver's license.

As a free Sovereign, there is no legal requirement for me to have such a license, for travelling in my car, as technically, the unrevealed legal purpose of driver's licenses is commercial in nature. Since I don't carry passengers or freight for hire, there is no law requiring me to have a license to travel for my own pleasure and that of my family and friends. However, because of the lack of education of police officers on this matter, should I be stopped for any reason and found to be without a license, it is likely I would be harrassed. Therefore under duress, I carry a "license" to avoid extreme inconvenience.

State plates on my car.

Similarly, even though technically, my car does not fit the legal definition of a "motor vehicle", which is used for commercial purposes, nevertheless, I have registered it with the state and carry the state plates on it, because to have any other plates or no plates at all, causes me the risk of police officer harrassment and extreme inconvenience.

Declaration of citizenship.

Any document I may have ever signed, in which I answered "yes" to the question, "Are you a _______________________ citizen?" -- cannot be used to compromise my status as a Sovereign, nor obligate me to perform in any manner. This is because without full written disclosure of the definition and consequences of such supposed "citizenship," provided in a document bearing my signature given freely without misrepresentation or coercion, there can be no legally binding contract. I am a citizen of the [Kingdom Queendom] of God[dess], with no allegiance to any earthly government, neutral to all.

Past voter registration.

Similarly, since no obligation to perform in any manner was ever revealed in print, as part of the requirements for the supposed "privilege" to vote for government officials, any such previous registration on my part cannot be legal evidence of any obligation to perform. Likewise, I have granted NO jurisdiction over me, to any political office.

Use of semantics.

There are some immature people with mental imbalances, such as the craving to dominate over other people, who masquerade as "government." Just because they alter definitions of words in the law books to their supposed advantage, doesn't mean we have to accept those definitions. The fact that they define the words "person," "address," "mail," "resident," "motor vehicle," "driving," "passenger," "employee," "income," and many others, in ways different from the common usage, so as to be associated with a subject or slave status, means nothing in real life.

Because the courts have become entangled in the game of semantics, be it known to all courts and all parties, that if I ever signed any document or spoke any words on record, using words defined by twists in the law books different from the common usage, there can be no effect whatsoever on my Sovereign status in society thereby, nor can there be created any obligation to perform in any manner, by the mere use of such words. Where the meaning in the common dictionary differs from the meaning in the law dictionary, it is the meaning in the common dictionary that prevails, because it is more trustworthy.

*Such compelled and supposed "benefits"* include, but are not limited to, the aforementioned typical examples. My use of such alleged "benefits"* is under duress only, and is with full reservation of all my common law rights. I have waived none of my intrinsic rights and freedoms by my use thereof. Furthermore, my use of such compelled "benifits" may be temporary, until better alternatives become available, practical, and widely recognized.

FEDERAL JURISDICTION

It is further relevant to this affidavit that any violation of my Rights, Freedom, or Property by the federal government, or any agent thereof, would be an illegal and unlawful excess, clearly outside the limited boundaries of federal jurisdiction. My understanding is that the jurisdiction of the U.S. federal government is defined by Article 1, Section 8, Clause 17 of the U.S. Constitution, quoted as follows:

The Congress shall have the power . . . To exercise exclusive legislation in all cases whatsoever, over such a district (NOT EXCEEDING TEN MILES SQUARE) as may, by cession of particular states and the acceptance of Congress, become the seat of Government of the United States, [District of Columbia] and to exercise like authority over all places purchased by the consent of the legislature of the state in which the same shall be, for the Erection of Forts, Magazines, Arsenals, dock yards and other needful Buildings; And -- To make all laws which shall be necessary and proper for carrying into Execution the foregoing Powers . . ."

and

Article IV, Section 3, Clause 2:

The Congress shall have the Power to dispose of and make all needful Rules and Regulations respecting the Territory or other Property belonging to the United States; and nothing in this Constitution shall be so construed as to Prejudice any claims of the United States, or of any particular State."

The definition of the "United States" being used here, then, is limited to its territories :

1) The District of Columbia

2) Commonwealth of Puerto Rico

3) U.S. Virgin Islands

4) Guam

5) American Samoa

6) Northern Mariana Islands

7) Trust Territory of the Pacific Islands

8) Military bases within the 50 states

9) Federal agencies within the 50 states

It does not include the 50 states themselves , as is confirmed by the following cites:

We have in our political system a Government of the United States and a government of the several States. Each one of these governments is distinct from the others, and each has citizens of its own who owe it allegiance, and whose rights, within its jurisdiction, it must protect. The same person may be at the same time a citizen of the United States and a Citizen of a State, but his rights of citizenship under one of these governments will be different from those he has under the other." -- Slaughter House Cases United States vs. Cruikshank , 92 U.S. 542 (1875) "THE UNITED STATES GOVERNMENT IS A FOREIGN CORPORATION WITH RESPECT TO A STATE." Volume 20: Corpus Juris Sec. Section 1785: NY re: Merriam 36 N.E. 505 1441 S.Ct.1973, 41 L.Ed.287.

This is further confirmed by the following quote from the Internal Revenue Service:

Federal jurisdiction "includes the District of Columbia, the Commonwealth of Puerto Rico, the Virgin Islands, Guam, and American Samoa." -- Internal Revenue Code Section 312(e)

In legal terminology, the word "includes" means "is limited to" .

When referring to this "District" United States, the Internal Revenue Code uses the term "WITHIN" the United States. When referring to the 50 States, the Internal Revenue Code uses the term "WITHOUT" the United States.

Dozens, perhaps hundreds, of court cases prove that federal jurisdiction is limited to the few federal territory areas above indicated. For example, in two Supreme Court cases, it was decided:

"The laws of Congress in respect to those matters do not extend into the territorial limits of the states, but have force only in the District of Columbia, and other places that are within the exclusive jurisdiction of the national government," -- Caha v. United States , 152 U.S., at 215

"We think a proper examination of this subject will show that the United States never held any municipal sovereignty, jurisdiction, or right of soil in and to the territory, of which Alabama or any of the new States were formed," -- 44 U.S., at 221

" [B]ecause, the United States have no constitutional capacity to exercise municipal jurisdiction, sovereignty, or eminent domain, within the limits of a State or elsewhere, except in the cases in which it is expressly granted," -- 44 U.S., at 223

"Alabama is therefore entitled to the sovereignty and jurisdiction over all the territory within her limits, subject to the common law," -- 44 U.S., at 228, 229; Pollard v. Hagan , 44 U.S. 221, 223, 228, 229

Likewise, Title 18 of the United States Code at section 7 specifies that the "territorial jurisdiction" of the United States extends only outside the boundaries of lands belonging to any of the 50 States.

Therefore, in addition to the fact that no unrevealed federal contract can obligate me to perform in any manner without my fully informed and uncoerced consent, likewise, no federal laws apply to me or have any jurisdiction over me. I hereby affirm that I do not reside or work in any federal territory of the District "United States", and that therefore no U.S. federal government laws have any authority over me.

My use of the United States Postal Service to receive mail is under Threat, Duress and Coercion per Federal Law which asserts that this service must be used rather than private commercial delivery services, and the receipt of mail addressed with two letter capitalized federal zone abbreviations (e.g. "HI") or numeric federal zone designations (Zip Codes, e.g. "96746-8712") does not place me in any federal zone nor federal jurisdiction, for despite repeated pleas to those who send mail to me, they have been brainwashed in compulsory state brainwashing centers ("Public Schools") and insist on cannonicalizing the format of my mailing location into a federal zone format, and in fact this process has been embodied in most computer software making it impossible to receive necessary communications at my mailing location rather than at a federal zone "address". This is further enforced under Threat, Duress and Coersion in that the local Postal Office refuses to deliver to "General Delivery" for longer than 30 days.

Thus, be it known to all, in the nature of UCC 1-207, that I reserve my natural common law right not to be compelled to perform under any contract of adhesion that I did not enter into knowingly, voluntarily, and intentionally. And furthermore, I do not accept the liability associated with the compelled and pretended "benefit"* of any hidden or unrevealed contract or commercial agreement, and specifically I refuse to be included in any federal zone. The location of my dwelling and life are in the [de jure de facto] [Kingdom Queendom] of Hawai`i per the laws of man and per truth under international law, and in the [Kingdom Queendom] of God[dess] in higher truth.

As such, the hidden or unrevealed contracts that supposedly create obligations to perform, for persons of subject status, are inapplicable to me, and are null and void. If I have participated in any the supposed "benefits"* associated with these hidden contracts, I have done so under duress, for lack of any other practical alternative.

REVOCATION OF POWER OF ATTORNEY

Furthermore, I hereby revoke, rescind, and make void ab initio, all powers of attorney, in fact or otherwise, implied in law or otherwise, signed by me or anyone else, as it pertains to the government identification number previously assigned to me, as it pertains to my birth certificate, or any other licenses or certificates issued by any and all government or quasi-governmental entities, due to the use of various elements of fraud by said agencies to attempt to deprive me of my Sovereignty or property.

I hereby waive, cancel, repudiate, and refuse to knowingly accept any alleged "benefit"* or gratuity associated with any of the aforementioned licenses, numbers, or certificates. I do hereby revoke and rescind all powers of attorney, in fact or otherwise, signed by me or otherwise, implied in law or otherwise, with or without my consent or knowledge, as it pertains to any and all property, real or private, corporeal or incorporeal, obtained in the past, present, or future. I am the sole legal owner and possess alloidal title to any and all such property, including but not limited to my physical human body.

I affirm that all the foregoing is true and correct. I affirm that I am of lawful age and am competent to make this Affidavit. I hereby affix my own signature to all the affirmations in this entire document with explicit reservation of all my unalienable rights and my specific common law right not to be bound by any contract or obligation which I have not entered into knowingly, willingly, voluntarily, and without misrepresentation, duress, or coercion.

THE USE OF THE NOTARY BELOW IS FOR IDENTIFICATION, AND SUCH USE DOES NOT GRANT ANY JURISDICTION TO ANYONE.

FURTHER AFFIANT SAITH NAUGHT.

Subscribed and sworn, without prejudice, as said in the Uniform Commercial Code 1-207,

Angela Kahealani, Principal, by Special Appearance, in Propria Persona, proceeding Sui Juris.

My hand and Mark as Subscriber

Date 2000-01-01

Common Law Seal of Natural Person ________________________________________

Signing by Accomodation for ________________________________________

On this ______ day of _________, 2000, before me, the undersigned, a Notary Public in and for Hawai`i, personally appeared the above signed, known to me to be the one whose name is signed on this instrument, and has acknowledged to me that she has executed the same.

Signed _______________________________________

Printed Name _________________________________

Date _________________________________________

My Commission Expires ________________________

Ahimsa

Harmlessness. Each entity is a sovereign creator, with the right to create their own reality by their own beleifs or beliefs. Violation of their free will choice causes harm to them, therefore harmlessness implies allowing others to be in control of their own reality, i.e. that we must respect their right of free will choice, and the choices they make, and the realities they create. That does not mean we must tolerate intrusion of their will or reality into our own space / reality. Energetic boundaries between entities and realities makes peace with differences. To be very more specific, one may neither exert:

• overt control over another
• covert manipulation of another

Although the number 3 is the most often quoted, i have heard metaphysicians of various traditions or individual beleif state most commonly either 1, 3 or 10 as the factor by which "what you put out is what you get back", implying that it be foolish to harm others, given the consequent karma.

---

The Law of One is as ancient as the universes of existence:

It's the law of omnipresence in all life, and it is the Supreme Law over all laws in all dimensions and densities; we are all ONE. All beings, and everything in existence in any universe exists within and of the Prime Creator, which is All That Is. When one is harmed, all are harmed, and when one is helped, everybody is healed. Hence, in the name of who i AM, and i am One with All, i ask that only that which is the highest good of all concerned happen here and now and through all time and space. i give thanks that this is done. SO BE IT.

---

It has been noted by myself and other light/love-workers, that the strongest of "our powers", (meaning those which the divine chooses to channel through us), are for the benefit of the all. This, then, is why i prioritize relations in which positive synergy is the focus.

Akashic

A higher density realm repository of information / truth. Particularly the 'akashic records' record all of existence. Much of our access to the akashics is via our own DNA.

The 700 lb. clear quartz crystal in 8D+ Kaua'i is the akashics records sharing library:

Links to this article:

• 1991-12-31.fae
• 2013-06-04.fae the energetics, and the akashic records information (the portal templates),
• 2013-09-14.fae akashic records
• 2013-09-14.fae e have been invoking the akashic records of
• 2013-09-25.fae akashic records
• 2013-09-25.fae but of most significance was tomril's work to integrate akashic records between the universes
• 2013-09-25.fae while sharing core energetics and certain akashics records basis,
• 2013-10-15.fae and akashics from the 8D ascended template (pre fall),
• 2013-10-16.fae in alignment with the akashic patterns of the Lemurian consciousness activation.
• 2013-10-16.fae This was so successful that we included the akashics information
• 2013-10-16.fae We remind everyone that those templates are part of the akashics information
• 2013-11-02.fae
• 2013-11-21.fae with the akashics patterns freely available to all to copy,
• 2014-01-14.fae Akashic Record
• 2014-01-18.fae and the further exchange of akashic records you did.
• 2014-01-23.fae and find that the akashics exchange facilitated by
• 2014-01-23.fae now already incorporated into the akashics blessings provided via our portals,
• 2014-01-23.fae The open exchange of akashics records between these realms,
• 2014-01-23.fae While Hatonn was visiting we enjoyed a mutually beneficial exchange of akashic records.
• 2014-01-25.fae akashics
• 2014-01-27.fae conveyed from them in the akashics records templates patterns available via the portals.
• 2014-01-27.fae or access the extra akashics records information provided via an 'area portal' such as that blessing Kaua'i,
• 2014-01-29.fae and with DNA codon activation akashics."
• 2014-01-29.fae in the general akashic records of the Milky Way Galaxy?
• 2014-01-29.fae i presume that the results will be akashic records we then share?
• 2014-01-31.fae akashics and codons shared via our 8D portal network
• 2014-02-02.fae With our recent akashics exchange between our old
• 2014-02-02.fae yet the family still sharing love and akashics for mutual benefit.
• 2014-02-03.fae and the resultant integration of dimensions, densities, and akashic records
• 2014-02-11.fae and easy access to the relevant akashic records,
• 2014-04-07.fae akashics
• 2014-04-24.fae based upon akashic records consensus.
• 2014-04-25.fae in response to the new akashics templates of our 8D Ascension Portals."
• 2014-04-27.fae based on akashic records info,
• 2014-04-28.fae 4D consciousness,with their 8D higher self perfect template from their own akashic records.
• 2014-04-29.fae akashics
• 2014-05-19.fae computing and DNA activations and akashics downloads.
• 2014-06-16.fae to activate a higher quantum level of both akashics information about ascension to, and of, New-Gaia,
• 2014-07-15.fae The crystal carried more akashics information
• 2014-07-15.fae We have upated the akashics templates available via our portals to share
• 2014-07-15.fae who just contributed from their akashics a template of ancient wisdom,
• 2014-07-20.fae "The merge of Andromedan and Cetacean and Ishnann akashics information
• 2014-07-23.fae we bring the akashics information,
• 2014-07-25.fae 9D angelics as we integrate divine plan energies and intent into the akashics patterns
• 2014-08-06.fae as is easy access to collective akashic records of the larger divine plan.
• 2014-08-15.fae 'We continue to update the akashics codes for codon activation
• 2014-08-23.fae akashics
• 2014-08-29.fae if necessary reaching back into the akashic records to find undamaged versions,
• 2014-09-27.fae 8D ascension portals and akashics for all of them
• 2014-12-05.fae akashic records gifts of
• 2014-12-21.fae akashics
• 2014-12-21.fae provides access to the necessary akashics information to activate your DNA Codons for ascension,
• 2015-01-14.fae akashic
• 2015-02-22.fae and have access to the akashic records,
• 2016-03-28.fae akashic
• 2016-06-09.fae akashic
• 2016-06-12.fae fire goddess akashics
• 2016-09-03.fae Akashics
• 2016-09-03.fae and she graciously shared with me the Akashics of the
• 2016-09-03.fae which I added to our akashics records quartz crystal in 8D ascended Kaua'i,
• 2016-10-08.fae
• 2016-10-28.fae i have been accessing the akashic records of the original Namlu'u,
• 2016-11-15.fae akashic
• 2017-01-04.fae akashic records
• 2017-03-16.fae akashic
• 2017-03-16.fae recorded the frequencies in my own akashics,
• 2018-07-14.fae and full access to akashic records,
• 2018-07-14.fae cetus
• 2018-07-17.fae akashic records
• 2018-08-16.fae akashic
• 2018-08-16.fae akashic records
• 2018-08-16.fae and the akashics contain the DNA records,
• 2018-08-16.fae collecting many akashic records into
• 2018-08-16.fae happily serving as akashic records keeper
• 2018-08-16.fae the [now designated as] akashic records crystal,
• 2018-08-16.fae akashic records
• 3rd_Eye
• alchemy of mana
• anger
• astro_theo_logy
• brain_waves
• celeste_how: Akashic Records
• celeste_what: akashics
• celeste_what: and the akashic records information (the templates),
• celeste_who: Akashic Record >Akashic records and 8D ascension code activations, chakra templates,
• divine_plan: Share your akashic records and your feelings.
• DNA: We have the Akashic Records of the complete Universe inside our original DNA --
• essential_oil: Akashic
• fourth_chakra-heart_chakra
• genesis_of_grail_kings: they can be provided as an akashic template to the aetheric body,
• glossary: Akashic
• gurus: and I saw that he was limiting the spiritual information from the akashic records
• gurus: where they are recorded in the akashic records,
• healing_crisis
• heart_health
• invocations: they can be provided as an akashic template to the aetheric body,
• ishnaa: akashic
• ishnaa: but integrating into the general akashics here.
• isis: akashic
• isis: we all share akashic records with our collective library in the crystal,
• Matrix
• MSG
• new_creations
• objective_reality
• on_women_in_tech
• OPPT_out
• original_sin: akashic
• original sin: in which celeste acquired copies of the akashic records of his ascension,
• original sin: technology by time-travelling in the akashic records to the point
• pH
• quantum_realities
• rebirthing
• self_transformation
• skepticism_of_clairvoyance
• solar_crisis: the Akashic Record and Ancient DoraTeura can be downloaded through the Earth's
• solar_crisis: The Akashic Record planetary memory bank of D-8 is part of the larger
• starfire: they can be provided as an akashic template to the aetheric body,
• star_of_david
• the_pleiades-the_seven_sisters: access the aetheric / akashic / 5th-density-and-above, there are no
• third_eye: akashic
• toothpaste
• your_heart_is_your_compass

Alchemy of Mana

What is ORMUS?

The knowledge of techniques of production of Mana was lost to the public for a couple millenia. As predicted by Nostradamus, it was rediscovered in our time by David Hudson:

The Tree of Life.

Properties of Monatomic Gold.

David Hudson: The Atomic ORME and S-ORME States.

Monatomic Elements.

Superconductivity and Modern Alchemy: The Philosopher's Stone.

Ancient Tek-Danae Harding.

Atlantis Alchemy

I'm sampling all their wet process salt based products... which for me are mildly energizing.

Priestess Alchemy.

I've taken their Platinum Elixir, which for me is energizing.

NuTech Energies.

I've taken their White Powder, which for me is energizing.

Here are some sources of "ORMUS" products. I haven't tried any of their products. They at least have appropriate payment policies. Note that, per David Hudson, true ORMUS has to be taken into a powder form first, and then must be charged to a high-spin state, therefore products offered in a liquid form are unlikely to contain much high-spin ORMUS. Presented in Alphabetical Order:

Barry Carter on YouTube

Chris Emmons, RPh 1

Chris Emmons, RPh 2

How to Make Your Own Philosopher's Stone.

Jim Marrs 1

Jim Marrs 2

Jim Marrs 3

Jim Marrs 4

Jim Marrs 5

Jim Marrs 6

Jim Marrs 7

Ocean Alchemy

White Gold Alchemy Meditation

The Book of Aquarius

ORMUS Cream

2012-02-06 22:38:20+00:00
White Pueraria Mirifica Powder in bulk, or for those unwilling to do their own fresh blending with coconut butter, the prepared cream.

This has become a classic explanation of "aloha", treating the word as an acronym used to describe its qualities. i use this as a trigger to address the concepts in the light of a perspective of spiritual sovereignty.

Akahi

Kindness with tenderness.

One can choose to be kind to the ego of another, and thereby in the moment easily make them comfortable, while actually being of disservice to their spiritual growth. Another interpretation of kindness is that to contribute to the enlightenment and empowerment of another as a spiritual being, may involve lovingly gifting them with the truth of your own spiritual insight, and that truth may be uncomfortable for their ego.
Who are they?
Their eternal soul or their temporal ego?
Which is it best to serve?
Obviously, their eternal spirit.

Lokahi

Unity with harmony.

While spiritual essence of ensouled beings may be fundamentally harmonious, it is inappropriate to pretend unity with that which is not of higher truth.

Olu'Olu

Agreeable with pleasantness.

Each individuals' reality is "real" for them, and is created by their own beleifs, so we may agree with them that their creation is every bit as real for them as ours is for us, but that does not mean that we live in the same reality. Persistent pleasantness may require appropriate energetic boundaries between realities to avoid conflict.

Ha'aha'a

Humility with modesty.

I've always liked Lazaris' definition of humility as "being willing to see others as new in each moment", in order to not limit their growth / healing / evolution by our past perceptions or interpretations of who we thought we perceived them to be, or, for that matter, our future expectations either. Modesty can be an antidote to the self aggrandizing of one's own ego.

Ahonui

Patience with perseverance.

A quantum level above patience is acceptance.
Perseverance is never a challenge when one is merely being true to one's own principles.

> Title: How Amazon Strong-Arms Partners Using Its Power Across Multiple Businesses
> Date: Thu, 15 Apr 2021 02:17:33 -1000
 
"Amazon.com Inc. last year told smart-thermostat maker Ecobee it had to give the
tech giant data from its voice-enabled devices even when customers weren't using them." 
 
"Amazon responded that if Ecobee didn't serve up its data,
the refusal could affect Ecobee's ability to sell on Amazon's retail platform..."

Feed: The Freedom Articles
Title: Aluminum, Fluoride, Glyphosate and EMF: The Deliberate Concoction to Shut
You Down
Author: Makia Freeman
Date: Mon, 18 May 2020 23:52:40 -1000
Link: https://thefreedomarticles.com/aluminum-fluoride-glyphosate-emf-deliberate-concoction-pineal-gland/
 
 [image 1] [1]
 
Aluminum, fluoride, glyphosate & EMF act together to shut down your pineal 
gland. Random coincidence or a deliberate concoction? Learn solutions to stop 
it.
 
There is a deliberate concoction
 
of 4 separate elements which work synergistically together to shut down your 
pineal gland, it appears, unless you subscribe to wild coincidences. Dr. 
Dietrich Klinghardt is a renowned natural doctor with decades of experience in 
nutrition, health and related topics. In the video below, he reveals how poison 
in the air, poison in the water and poison in the food combine to produce a 
sharp and damaging effect on the pineal gland in the center of our brain - 
damage which is then amplified and exacerbated by the EMF (electromagnetic 
field) wireless radiation. The pineal gland [2] is the seat of the soul as 
Descartes called it, the receiver for higher fields of energy and the gland 
which controls our immune and endocrine systems. Klinghardt is surely a genius 
for discovering this deliberate concoction and the mechanism by which it works. 
However, the existence of such a mechanism may rightly lead to unease in people.
Why are the 4 elements of this concoction so widespread in society? Is there an 
evil genius force that understood how this mechanism worked, and deliberately 
introduced these elements en masse into society, knowing the eventual effect it 
would have on peoples brains?
 
The 4 Elements That Work Together to Damage You
 
The poison in the air is aluminum from chemtrails or geoengineering. Aluminum 
(aluminium in England, Australia, etc.) is also present in many products such as
deodorant and food packaging and vaccines [3], where it acts as an adjuvant to 
spike the bodys immune response. This study specifically asked the question, 
"Aluminum vaccine adjuvants: are they safe? [4]" and found they were not. Other 
studies have implicated aluminum in the development of impaired congitive 
function [5], neurotoxicity [6], Alzheimer's [7] and autism [8].
 
The poison in the water is fluoride. As I covered in this earlier article 
Fluoride, Fluoride, Everywhere: Sources of and Remedies for this Ubiquitous 
Toxin [9], fluoride is a real lynchpin of destruction and also present in 
pesticides, antiobiotics, tea, dental products, rat poison and much more. It is 
a halogen disruptor, binding to receptor sites in the body that need iodine. 
Fluoride is implicated in arthritis, diabetes, endocrine disruption, 
gastrointestinal effects, hypersensitivity, kidney disease, male fertility, 
skeletal fluorosis, thyroid disease, damage to bone structure and the brain and 
the 2 leading causes of death in the USA: cardiovascular disease and cancer.
 
The poison in the food is glyphosate, found in many pesticides such as 
Bayer/Monsantos RoundUp sprayed liberally on GMO crops. In my earlier article 
Houston, We Have a Glyphosate Problem [10], I highlighted how horribly widespread
glyphosate has become, showing up in blood, urine and breast milk everywhere, 
even in those people who eat 100% organic food. The most destructive chemical in
our environment" as it has been called works by interfering with the shikimate 
pathway, a metabolic function in plants which allows them to create essential 
amino acids or proteins. Glyphosate depletes micronutrients [11] (such as 
calcium, zinc, magnesium, sulfur and cobalt, just to name a few) which are 
essential for health in plant and animal organisms. It kills the healthy 
bacteria in our microbiome [12] in our gut, which are responsible for our health,
immunity and our "second brain". Specifically, glyphosate mimicks 1 of the 22 
amino acids, glycine. Pretending to be the glycine, glyphosate mis-fold 
proteins, causes them to behave unnaturally and lead to severely negative 
effects.
 
So far all of this is bad: but heres the kicker. The deleterious effect of these
3 material elements are exacerbated when EMF (Electromagnetic Frequencies) are 
introduced, specifically wi-fi, which is usually around the 2-5 GHz range. The 
EMF actually opens up something in our brain, allowing the concoction to cross 
the blood-brain barrier and deactivate the pineal gland.
 
Cascading Stupid Mistakes? Or a Deliberate Concoction?
 
So is it a coincidence? Random chance? Cascading stupid mistakes? Even humans? 
Or a non-human, diabolical mindset that has orchestrated this? Heres what 
Klinghardt in the video [13] (embedded above) has to say:
 
  Rudolf Steiner, the Austrian mystic the founder of Waldorf schools and 
  biodynamic farming and a kind of alternative medicine predicted that there 
  will be a movement driven by big compactions to take the soul away from 
  people, to disconnect people from the higher world. And, in order to that, 
  they have to destroy the pineal gland in people. Ive followed the research on 
  that, and amazingly the pineal gland is the most sensitive part of our Central
  Nervous System and is highly highly highly sensitive to 4 things: aluminum, 
  glyphosate, fluoride and wi-fi. And we (USA) are the only country in the world
  that has pushed these 4 things in the last 60 years or so on everyone growing 
  up here 
 
  People have severely calcified pineal glands. I show the anatomy in some of my
  courses. It is very clear that the pineal gland is a receiver for higher 
  fields of energy and translates them into thought and into controlling our 
  immune system, our endocrine system and so, it is astounding that the 
  telecommunications industry has selected the frequencies out of the huge 
  spectrum of frequencies that are absolutely destructive to our cells, and 
  especially to the pineal gland. They couldnt have made any better choices than
  2.4 GHz the end point when you inhale aluminum as we do from the 
  geoengineering program, and have glyphosate in the food chain the glyphosate 
  and aluminum combine in the blood, in the gut and in the bloodstream to form 6
  different chemical compounds where aluminum and glyphosate are hooked up 
  together, and the end point of that compound is the pineal gland what is 
  needed for this compound to actually enter the brain is to open up the blood 
  brain barrier, and the current frequencies in the wi-fi world are exactly 
  doing that. 
 
The fact that such a lethal combination, such a perfect storm - aluminum, 
glyphosate, fluoride and wi-fi - exist around us in easily combinable forms is 
already disconcerting enough. But is it just a coincidence that these 4 elements
came together, or is it a deliberate concoction? And if its a deliberate 
concoction, what kind of evil genius or dark force figured this out and made it 
happen? Klinghardt again:
 
  There must have been an ultra intelligent group of scientists who have 
  designed this protocol to fluoridate the drinking water, to put 
  nanonized-aluminum in the air, to put glyphosate in the food, and then 
  activate it - spark it with the right frequencies. It almost - it took me 20 
  years to figure out the perfect storm it has created - and its either a 
  coincidence, which is possible (that enough dumb people made the wrong choices
  along the years  [Im still hoping that is partially true]), or its orchestrated
  by a very intelligent group of destructive minds, or, what I also believe is 
  very possible, that theres some higher fields of consciousness that can be 
  both tuned into the light (life-affirmative action) and can be absolutely 
  destructive the phenomena Adolf Hitler and others, the people that come under 
  the influence of something absolutely dark and destructive and I do believe 
  its possible that enough scientists and politicians have come under the 
  influence of those higher fields and are acting according to it, actually not 
  knowing on a human level why theyre doing what theyre doing.
 
The Dark Force and Demonic Possession
 
He then goes on to state that 5G is a good example of politicians acting under 
the influence of a destructive force without realizing why theyre doing it. 5G 
is bad enough in routers and telephone masts on the ground, but beaming it down 
from the air onto all plants, animals and people below, smothering all of us 
with specific toxic EM frequencies (that can reduce oxygen availability and many
other things) so there is no escape? What dark force is propelling such 
insanity?
 
Klinghardts has 3 answers of how it happened, but his last theory - that people 
are acting under the spell of a dark destructive force and not even knowing how 
or why - is a perfect and chilling description of precisely the way the New 
World Order operates. Its demonic possession. If one researches the worldwide 
conspiracy for long enough, and takes deep journeys down enough rabbit holes, 
one begins to realize that there are few coincidences, and that things are far 
better explained by conspiracy not coincidence. Coincidence is often the lazy 
mans excuse to explain the inexplicable. Interesting how the term conspiracy 
theorist was weaponized but yet, in a sane world, being described as a 
coincidence theorist would truly be more of an insult because it would show 
ignorance and intellectual laziness.
 
I would suggest, as hard as it may be to accept for some, that this deliberate 
concoction is not the result of coincidence, a series of random dumb choices or 
merely just a group of evil genius scientists. I see it as a telltale sign of 
the influence of dark, non-human force that sits atop the NWO pyramid and 
hijacks the minds of those it serves, who dutifully and often unknowingly do its
bidding. For more about the nature of this non-human force, check out my short 
2-article series entitled What Mystics & Prophets Revealed About 
Hyper-Dimensional Entities [14].
 
Corroborating Evidence on Glyphosate from Dr. Stephanie Seneff
 
In this interview [15] with activist Derrick Broze, Dr. Stephanie Seneff reveals 
how she has studied glyphosate and its effects for decades. She considers 
glyphosate the single most toxic chemical in the entire world. Seneff discusses 
the glyphosate COVID connection. She reveals how New York, the hardest hit state
in the US for COVID, is a place which uses lots of biodiesel - made from ethanol
in turn made from GMO corn (for this reason, biodiesel can actually cause more 
damage than regular diesel). Guess what? The NY COVID hotspots correlate with 
areas where biodiesel in being burnt. Another factor is that glycerol, used in 
e-cigarettes and vaping, is made from leftover biomass used to manufacture 
biodiesel and thus also has glyphosate. New York has seen many asphyxiation 
cases ascribed to COVID - is it really glyphosate?
 
Seneff summarizes the glyphosate COVID connection as follows:
 
1. If you have been exposed to glyphosate, it weakens your immune system, thus 
making you more susceptible to disease;
 
2. Glyphosate has been proven to cause lung damage, and COVID is a respiratory 
disease; and
 
3. The symptoms of vaping disease are equivalent to the symptoms of COVID.
 
Additionally, glyphosate also messes up the the beautiful tripe helix of 
collagen and its ability to heal the body. Collagen releases important 
macrophages that destroy viruses and plays an important role in the immune 
system.
 
Solutions to the Deliberate Concoction
 
So what are the solutions here? Fortunately there are some options to get this 
stuff out of your body:
 
Aluminum: Avoid vaccines, all personal products with aluminum and all food with 
aluminum or aluminum packaging. Dr. Chris Exley has done great research on 
aluminum. He recommends a kind of silica water from Malaysia (Acilis) which can 
bind with the aluminum and remove it safely from your body.
 
Fluoride: Avoid pesticide-laden food, fluoridated water, non-organic tea and 
antibiotics. Use water distillation as the best method to strip fluoride out of 
your water (if you have to drink municipal supplies). Iodine [16] is an 
absolutely essential nutrient in the human body, the importance of which cannot 
be overstated. By ensuring your increase your amounts of iodine, your body will 
be less susceptible to absorbing fluoride. Melotonin and boron may help remove 
fluoride. Paul Fassa [17] suggested using lecithin (as an adjunct to iodine) for 
excreting fluorides, as well as tamarind, dry saunas and liver cleanses. He also
suggested [18] that people take steps to relieve fluoride toxicity and neuropathy
symptoms by boosting their immune and nervous systems. This can done by 
increasing omega-3 intake (e.g. using flax, hemp or chia seeds), increasing ALA 
(alpha lipoic acid) intake to counter neuropathy, increasing Vitamin B complex 
intake (including B12, but only the methylcobalamin type) and increasing CoQ10, 
especially as ubiquinol. Additionally, magnesium chloride and magnesium citrate 
are beneficial in assisting almost any treatment. Lastly, since neuropathy is an
inflammation of nerve tissue, properly consuming and cooking with turmeric or 
curcumin can also be quite beneficial. Evidence suggests turmeric can reduce the
effects of fluoride poisoning [19].
 
Glyphosate: A company called Purium claims that its product Biome Medic can 
safely remove gyphosate from the body. Klinghardt recommends Matrix Minerals.
 
Wi-Fi: Turn it off! Wire your house and office so you never have to use it 
inside. Use EMF-blocking paint and curtains. Klinghardt recommends Ki science 
products Ray Wave and E-Shield.
 
Final Thoughts on the Deliberate Concoction
 
Sometimes, the sheer scale of evil can be hard to swallow, fathom and integrate.
However, the point of power to return to is that there are always ways to claim 
your sovereignty, whether health sovereignty or other forms. This assault on 
humanity is happening precisely because we are powerful and we have much coveted
creativity and energy that dark forces are trying to hijack and steal. This is 
happening to force us to step into our full power to repel these attacks. 
Sometimes, nothing can force you to achieve your potential short of an adversary
that threatens everything you hold dear - or your life itself.
 
*****
 
Makia Freeman is the editor of alternative media / independent news site The 
Freedom Articles [20] and senior researcher at ToolsForFreedom.com [21]. Makia is 
on Steemit [22] and FB [23].
 
Sources:
 
*https://www.youtube.com/watch?v=zR6OiKNnp2M
 
*http://www.klinghardtacademy.com/
 
*https://thefreedomarticles.com/pineal-gland-activation-reclaim-your-superpowers
/
 
*https://thefreedomarticles.com/toxic-vaccine-adjuvants-the-top-10/
 
*http://www.ncbi.nlm.nih.gov/pubmed/21568886
 
*http://www.ncbi.nlm.nih.gov/pubmed/24973993
 
*http://www.ncbi.nlm.nih.gov/pubmed/25243176
 
*http://www.ncbi.nlm.nih.gov/pubmed/23380995
 
*http://www.ncbi.nlm.nih.gov/pubmed/23609067
 
*https://thefreedomarticles.com/fluoride-fluoride-everywhere/
 
*https://thefreedomarticles.com/glyphosate-problem-carcinogen/
 
*https://thefreedomarticles.com/micronutrients-the-key-to-vibrant-health/
 
*https://thefreedomarticles.com/bacterial-human-cell-ratio/
 
*https://thefreedomarticles.com/hyper-dimensional-entities-part-1/
 
*https://thefreedomarticles.com/hyper-dimensional-entities-part-2/
 
*https://www.bitchute.com/video/JStbnEOiBUuf/
 
*https://thefreedomarticles.com/nascent-iodine-key-mineral-health/
 
*http://www.naturalnews.com/026605_fluoride_fluorides_detox.html
 
*http://naturalsociety.com/turmeric-can-save-brain-fluoride-poisoning/
 
*http://naturalsociety.com/dangers-fluoride-based-antibiotics-avoid-natural-solu
tions/#ixzz3CIJGjRS9
 
 [24] [25] [26] [27]
 
The post Aluminum, Fluoride, Glyphosate and EMF: The Deliberate Concoction to 
Shut You Down [28] appeared first on The Freedom Articles [20].
 
Links: 

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Andromeda is associated with 7th density, where many entities operate as healers.

Andromedan history remembered by an Indigo.
Andromeda / Cetacean / Cetus / ishnaa portal network:

• 2014-07-15
• 2014-07-16
• 2014-07-18
• 2014-07-19
• 2014-07-20
• 2014-07-23

Andromeda (yang) is the partner of Isis (yin) (the Milky Way Galaxy).
Androgyny rising: the goddess is claiming her yang and the god is claiming his yin, in order that both may be fully balanced and in self power (5D+ dominion), rather than co-dependent (in duality of 4D-).

Why angels and fairies choose a human experience

Two evolutionary lines are available for spiritual growth and learning in this universe, both are equal.

One way is learning through the subtle energy angelic kingdoms. These worlds consist of elementals, nymphs, undines, sylphs, salamanders, dragons, giants, pixies, elves, goblins, dwarfs, angels, fairies, divas, brownies, leprechauns, gnomes, unicorns, crystals, sprites, mermaids, pixies, imps, stone beings, wood nymphs and spirulites and others. For many humans, it is hard to comprehend the subtle and finer dimensions of light, colour and sound they experience. Little is understood of the immense gifts the fairy kingdom give us as they bring their great knowledge of manifesting energy into form, weaving sacred geometric blueprints from the archangels into the atomic lace of flowers, trees, plants and all exquisite forms of nature. Often misunderstood, denied and undervalued, the truth is there would be no planet without them. They also greatly assist with human children whom they love, and most babies, and often young children, can see them!

The other evolutionary line is by incarnating in human and animal form.

In highest truth, we are all multi dimensional beings, existing in simultaneous worlds of overlapping frequencies of light all in the one eternal moment.

As angelic and fairy beings attain frequencies of the 5th dimension, they bring a great gift to the universe because their love remains unwavering, permeating time and space and assisting to keep the universe in a harmonious state. The gift they offer cannot be calculated, it is so vast. This is a sufficient contribution in itself. But there are some who graduate from this world and choose to undertake further learning that can only be gained from experiencing the human evolution line. The human experience presents many situations that only exist within the 3D dimension. Thus it attracts those who want an in-depth spectrum of all possible learning to be gained in the universe.

I have encountered many of these wonderful beings. I’ve met and befriended many gnomes in human form, lovers of nature they are often content to walk a solo path or at least one that allows them freedom to be in a natural environment. Once I was touring overseas and a lovely gnome friend took care of my dog. I swear they spoke the same language and I had to give my dog the Star of Bethlehem Rescue Remedy upon my return, to help her over the loss of her great friend and frequent walker!! I find these beings usually have a gnome like appearance even when in human form.

I’ve also met many angels and fairies. The fairies incarnated in human form, bring with them a heart full of love, innocence, playfulness and curiosity. They’re interested in little things and utterly fascinated in the play of life. Arriving in this state of love and innocence, they begin to walk the much harsher path of denser energy that encompasses the field of human third dimensional learning.

I continually observe the love, beauty and strength of those beings that, having completed their evolutionary learning in the subtle energy kingdoms of fairies and angels, then courageously choose further spiritual growth by moving to the human evolutionary line, adopting human form in order to gain greater wisdom, understanding and compassion. These beings have my total respect. Having evolved to a place of unconditional love, instead of continuing then on their own subtle energy learning path into higher still dimensions, they choose to undertake what can be a tough learning ground in order to serve the universe in an even greater capacity.

A couple of weeks ago while I was in Hawaii on a journey, my wonderful, long time, best friend passed away at age 95. She was a fairy queen. Active and healthy to the end, she epitomized what we perceive of as a fairy queen. She was here to learn the human way, in addition to her main task of escorting fairies home. She created the most wonderful fairy garden in her home, a blaze of colourful flowers, bridges and ponds and areas to play with small table and chairs, etc. From the centre of the garden, arose a very high golden beam. This acted as homing beacon for fairies who were ready to leave, who gathered at her home to be taken on to higher places. The fairies would come to her garden and when certain numbers had arrived my friend would take them in the night to their home in the stars. She lived a few houses from me, so we often visited. Sometimes when I was there, hundreds of fairies would be present and other times just a few - depending on the timing cycle. I never did know how many fairies needed to arrive before she led them home. She built the most amazing large dolls house, perfectly furnished in a large scale setting, with wallpaper and furnished with little lamps, beds, kitchen utensils, sheets and cushions. We often went shopping together for bits and pieces for her fairy accommodation. She left her bedroom window open every night to allow special fairies to come into her home to sleep in the dolls house. Some years ago, she decided to sell her home and buy one closer to her children. As she told me her plan, I could feel some agitation among the fairies. I suggested to her that when her home was sold and while she was creating a new space for them in her new home, the fairies could stay with me in my special private sanctuary in my garden. I knew they’d be content there as it was quiet and private with lots of sacred stones and flowers and greenery and a 9 foot pyramid I’d made with hundreds of small quartz crystals in a 12 pointed star set in the ground. I suggested this plan to the fairies, assuring them I would not enter the sanctuary space as long as they were there - and that I’d let them know when their new garden was ready. They did come to stay with me. It was wonderful. For a couple of months I had hundreds of fairies living at my place, often coming out of their sanctuary to sit in my huge ancient oak tree or the plum tree that still bore fruit. I could feel the trees zinging with energy and could hear what appeared to be lots of tinker bell chatter and giggling. Occasionally, a fairy would come into my kitchen and I had one beautiful experience when a little fairy, maybe nearly 3 inches high with tiny double wings, sat on my shoulder. I almost stopped breathing so as not to disturb it.

I spoke to my fairy queen friend after she departed her body. She is shining bright and ecstatically happy being back with her fairies. Interestingly, I had to wait to talk with her, until she had fully incorporated back into her fairy kingdom. It took about 2 days for that to occur. Normally I am able to contact friends immediately they transition over - but not if they are a fairy queen, it seems!

I found the fairies to be fragile creatures and a little nervous around humans. Hardly surprising that they are wary of us, as we tend to tramp around, barely aware they may be underfoot. I recall being at Torc waterfall near Killarney in the Ring of Kerry in Ireland, a beautiful place, thick with trees and moss covered ground, where I felt I dare not take a step as there were so many fairies present.

It’s not easy to transition from a subtle kingdom to a human one, make no mistake. Even the solidity of a human body is difficult after much lighter frequencies of the subtle energy worlds. Additionally, they have to comprehend the incredible array of interaction and game playing that runs through every activity and level of human society on Earth. Needing to understand that the whole human platform is a mirror reflecting back lessons to be learned (lessons often ignored by humans until the lesson begins to impact as physical pain on their body) they are confronted with solidity beyond their understanding. These angelic and fairy beings, so used to the gentler softer energy of their previous almost transparent world, can find the 3D world a harsh place to be.

Adopting human learning is a great leap for them and they know that this may take time to achieve. In order to ensure they continue to contribute to the planet as they go about the business being a student of human life, they continue to emanate their love across the world. Based in the heart, these beings are drawn to offer service in places where their love can best serve. This same situation applies to those Lightworkers who entered their incarnation on the Ray of Love. I will explain that.

Prior to incarnating, each person chooses a specific Ray and to reflect the spiritual quality of that Ray throughout the incarnation. The colours of the Rays match the colours of the Rainbow. All Lightworkers on Earth are on at least one colour Ray, although up to 4 can be held. The 7 Rays are: Divine Will (Service), Love, Wisdom, Truth, Purity, Devotion, and Freedom. Very loving people are likely to be on the Love Ray, which is known as the 2nd Ray. In regard to emanating love, they are similar to the fairies and angels who become humans. They both carry immense love and both groups are drawn to heart based groups, events, and journeys, such as those conducted by Patricia Cota Robles. They know they can contribute greatly by spreading their love while continuing to expand their human learning experience. All of us are drawn to people, areas, events, groups, activations, etc. where we can best use the skills and gifts we’ve brought to Earth. And of course, all of us are spreading love and light also. However, if, for example, you entered on the Truth Ray (4th Ray) your key focus would be on reflecting Truth as a spiritual quality. These people are quick to note anything that is not true. Being on the Truth Ray, they understand only truth will transmute negative energy. That is why it is so important that if we receive something intuitively to tell someone else, we don’t change it. Changing it because we think the person may not be able to accept it the way it is, alters it from a truth and doesn’t help at all. Incidentally, with the increasing vibration of Light on Earth, 5 new colours/Rays have been added to the light spectrum. These are Aquamarine, Magenta, Gold, Peach and Opalescence.

By the way, the angelic and elemental kingdoms on Earth are assisted by Archangel Michael of the 1st Ray.

Slowly angelic beings adapt to human life and begin to understand the human way and see the immense spiritual gifts that can be learned through love, joy, compassion, deep feelings of emotion, magical moments, friendship, loyalty, trust, humility, motivation, determination, enthusiasm, helping, integrity, truth, heroism, companionship, courage, social interaction and dependence, decisions, non attachment, courtesy, humour, faith, sensitivity, relationships, inspiring others, discipline, kindness, practicality, accountability, change, understanding, silence, goodwill, generosity, awareness, acceptance, tolerance, innocence, flexibility, forgiveness, happiness, modesty, respect, positivity, selflessness, right action, maturity, co-operation, devotion, determination, perseverance, power, creativity, affection, aspiration, care, thoughtfulness, freedom and non judgement. As their learning grows, they are able to contribute a more balanced intuitive wisdom, understanding both sides of the balancing scale. They can offer greater insight into situations they are confronted with, ultimately assisting human society to greater awareness.

Sometimes an angelic being reaches a stage in their human learning where they’re content with the learning they’ve gained so far and they return to their subtle energy learning kingdom. Others may find the human path too harsh and return to their softer world. But many carry on to the end of the human incarnational learning. This allows their love to be combined with a wide spectrum of wisdom and understanding and offers great assistance to humanity and to the universe.

God bless all from these kingdoms who undertook the challenge of additional learning. They are each at different stages of their human learning and experience, as are we all. While recognising their great strength, let us be aware of the immense challenges they face and bless their curiosity and pure innocence. Their presence is a great gift to us all; continually reminding us that love is indeed, the answer.

And God bless the Light force on Earth who had the love, care, courage and fortitude to step once again into a third dimensional world to restore the balance of Light on Earth, allowing her Ascension to the Stars.

Love in Infinity,

Sandy Stevenson

Anger comes from thwarted expectations, and is a sign of inappropriate boundaries.

Expectations come in two flavors:

realistic

unrealistic

Producing two kinds of anger

righteous

unreasonable

Most reasonable and realistic expectations of others are those created through contract/agreement. It is reasonable to expect that when someone exits a previous agreement, they will so inform you, that you may change your expectations.

Of course the highest form of living is without expectations... then there is no cause for anger. However...

There are two predominant tought forms of expression of life

Do what you are capable of regardless how it hurts others (evil)

Do what you choose without harming others by violating their free-will choice.

Those of us who live in the light have the expectation of not having our free-will violated by others, and thus live in harmony with others of the light but find ourselves angry when forces of evil use force upon us... yielding righteous anger.

The simplest way of handling appropriate anger is to readjust one's boundaries to separate from those who abuse.

Yet there is a higher level... exiting via transcendence the light vs dark game. For every dichotomy there is a transcendent position which accepts the whole dichotomy. Thus even the light-dark game can be seen to be constructed to facilitate growth of consciousness. From this position, what is there to be angry at? Providing you can escape the claws of the beast. Thus... be in the world but not of the world. Being ascended above dichotomy.

The message of Anger is setting boundaries versus what is inappropriate. Appropriateness for the incarnation is honoring the soul which dwells in the heart chakra, though we expect that should also be in alignment with the Higher Self known in the center of the head. With today's emphasis on Neptune, we must look at our inappropriateness and boundaries (what are you protecting from what?) in the context of our beliefs, perceptions, fantasies, illusions, feelings.

So, is your anger about inappropriateness authentic or illusion? are your feelings based on your soul truth or some belief which may itself not be appropriate for you.

Anger may be righteous based upon authentic expectations, the vast majority of which are rooted in contract, while false anger is an attempt to bully others in relationship, and may be based on any illusion we spin around getting our needs met.

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• december_14-2015_us_secretary_of_state-anna_maria_riezinger.txt
• jeff_sessions_public_notice_2-anna_maria_riezinger.pdf
• jeff_sessions_public_notice_2-anna_maria_riezinger.txt
• letter_to_the_pope-anna_maria_riezinger.pdf
• quick_start-anna_maria_riezinger.pdf
• annavonreitz.com/
• 2013_09_01.fae
• 2013_12_02.fae
• 2016_02_20.fae
• 2016_11_10.fae
• 2018_10_09.fae
• 2018_11_18.fae
• 2019_03_11.fae
• 2019_05_23.fae
• 2019_08_06.fae
• 2019_08_19.fae
• 2019_10_01.fae
• 2019_10_10.fae
• 2019_10_22.fae
• 2019_10_31.fae
• 2019_11_01.fae
• 2019_11_06.fae
• 2019_11_09.fae
• 2020_01_06.fae
• 2020_01_07.fae
• 2020_01_08.fae
• 2020_01_11.fae
• 2020_02_05.fae
• 2020_03_01.fae
• 2020_03_25.fae
• 2020_03_26.fae
• 2020_04_07.fae
• 2020_04_29.fae
• 2020_06_22.fae
• 2020_06_26.fae
• 2020_08_04.fae
• 2020_08_19.fae
• 2020_10_14.fae
• 2021_03_07.fae
• 2021_04_06.fae
• acceptance_for_value
• administrative_procedure_liquidation
• administrative_process
• archons
• blood_types
• confusion_regarding_fraud
• corpse-orations
• decree_over_mandate.2
• decree_over_mandate.3
• essential_oil
• foreclosure
• foreign_sovereign_immunities
• fraud
• gra_el_kings
• green_dragon
• hawaiian_state_nationals
• ignorance_of_public_law
• illusion
• indemnity_bonds
• issues_of_sovereignty
• iteration
• land+soil-the_first_union
• lawful_money
• legal_search
• magic_words
• microwaves
• misogyny
• misprision
• office
• order_of_the_rose_cross
• palermo_protocols
• penhallow_vs_doanes_administrators
• personage
• private_property
• searching_anna_von_reitz
• soul_bonds
• sound_healing
• sovereign
• sovereign_living_soul
• states_assemblies
• supreme_court
• testimony
• the_dream_america
• the_war_of_the_fey_who_remained
• to_a_bureaucrat_in_wisconsin
• treason
• treasury_accounts
• treaty_of_unconditional_peace
• ucc-1
• united_states_notes
• veterans
• virii+bacteria
• yhwh
• your_car_or_their_vehicle.html

> Feed: Vegan News, Plant Based Living, Food, Health & more
> Title: What Are Antioxidants? Can A Plant-Based Diet Help You Get Enough?
> Author: Dr. Justine Butler of Viva!
> Date: Tue, 18 Aug 2020 00:54:14 -1000
 
'Plant-based foods introduce significantly more antioxidants into the human diet
than non-plant foods'
[image 1]
We've known about antioxidants since the 1990s (Photo: Adobe. Do not 
use without permission)
 
You can't beat a big spoonful of vibrant, green guacamole alongside a spicy 
Mexican vegan chilli. 
 
But be careful - it can easily turn into an unappealing grey sludge if you leave
it for too long or don't add enough lime juice. 
 
The discoloration is a natural reaction between the fruit and the air, a process
called oxidation. The same process causes apple slices to brown when exposed to 
air. 
 
Oxidative stress
 
But it's not just fruit that knows about oxidation, it happens in your body. 
 
'Oxidative stress' is thought to play a role in aging, leading to wrinkled skin 
and brown skin patches, cataracts and age-related macular degeneration plus a 
number of chronic diseases, including heart disease, cancer, diabetes and 
Alzheimer's. 
 
It's ironic that oxygen, an element essential for life, can have such a damaging
effect on the body. 
 
Free radicals
 
The culprits responsible are unstable molecules called 'reactive oxygen species'
or free radicals. 
 
They are produced naturally just by breathing, moving about and when your body 
converts food into energy. But free radicals are generated in much higher 
numbers by alcohol consumption, cigarette smoke, pollution, pesticides, 
ultraviolet light, stress, lack of sleep and fried foods - especially meat. 
 
Their disruptive behavior can lead to cells dying or causing mutations in our 
DNA that lead to cancer. They can also make LDL 'bad' cholesterol more likely to
get trapped in an artery wall and that's not good.
[image 2]
'Plant-based foods introduce significantly more antioxidants into human
diet than non-plant foods' (Photo: Adobe. Do not use without permission)
 
ACE vitamins
 
There is, however, an antidote. Antioxidants can disarm free radicals before 
they do any harm and there are hundreds, probably thousands, of different 
substances that act as antioxidants in food - especially plant foods. 
 
The best-known are the ACE vitamins, A (beta carotene), C and E, plus selenium, 
lycopene and polyphenols, but there are many, many more. Lemon and lime juice 
prevent oxidation because they contain vitamin C. 
 
We've known about antioxidants since the 1990s when research revealed how people
with low intakes of fruit and vegetables had a higher risk of atherosclerosis - 
arteries becoming clogged with fatty substances - certain cancers, sight loss 
and a host of other chronic conditions. Plant foods are by far the richest 
source while meat, fish and dairy are low in antioxidants. 
 
Plant-based foods
 
A study published in Nutrition Journal looked at the antioxidant content of more
than 3,100 foods - drinks, spices, herbs and supplements used worldwide - and 
found that 'plant-based foods introduce significantly more antioxidants [3] into 
human diet than non-plant foods'.
 
Berries are an excellent source, especially blackcurrants, strawberries, 
blackberries and cranberries. Fruits that don't go brown when exposed to air, 
such as mango, kiwi and orange, contain more antioxidants than those that do - 
apple, pear and banana. Olives are also a good source. Good vegetables to go for
include artichokes, kale, red and green chilli, red cabbage and beetroot. 
 
Wholemeal bread, brown rice and wholegrain pasta contain far more antioxidants 
than their white, processed equivalents.
[image 4] Brazil nuts are an exceptional source of the antioxidant selenium 
(Photo: Adobe. Do not use without permission)
 
Good sources
 
In nuts, most antioxidants are found in the outer skin, for example in almonds, 
pecans and walnuts. Brazil nuts are an exceptional source of the antioxidant 
selenium - two a day can increase blood levels by over 60 percent. Chocolate can
be a rich source, but it has to be dark - the more cocoa, the better - so go for
75-99 percent. 
 
Black and green tea, red wine, grape juice and coffee all contain significant 
amounts but obviously wine, tea and coffee should be drunk in moderation because
of the alcohol and caffeine content respectively. Water contains no 
antioxidants, cola and cow's milk are also close to zero. 
 
Herbs and spices
 
Herbs and spices are generally very rich in antioxidants - especially cloves, 
peppermint, allspice, cinnamon, oregano, thyme, sage, rosemary and saffron. 
Experiment and be generous.
 
The antioxidant lycopene is a pigment that helps give red and pink fruit and 
vegetables their colour and cooking actually increases the levels. Best sources 
are tomatoes and tomato products - organic ketchup may contain up to three times
as much lycopene as non-organic. It's also found in pink grapefruit, watermelon,
guava and papaya. 
 
Vitamins A, C and E can be destroyed by long-term storage or prolonged cooking. 
Although cooking can increase antioxidants in some foods, processed foods 
generally contain a lot less than fresh foods. 
 
The key factor determining our risk of disease is the whole diet rather than 
individual elements, with plant foods exerting a powerful, protective effect. 
The high antioxidant content of fruits and vegetables may be one of the reasons 
why. So, if you're sick, stressed or tired - reach for the broccoli and 
blueberries.
[image 5] Herbs and spices are generally very rich in antioxidants (Photo: Adobe.
Do not use without permission)
 
What about supplements?
 
All manner of health claims have been made for antioxidants and global sales of 
supplements have soared. But while it's widely recognized that diets rich in 
antioxidant-containing plant foods lower disease risk, the evidence doesn't 
support the use of antioxidant supplements. There's no magic bullet and high 
doses of antioxidant supplements may even be harmful. 
 
High-dose beta-carotene supplements have, for instance, been linked to an 
increased risk of lung cancer in smokers, while high doses of vitamin E may 
increase the risk of prostate cancer and haemorrhagic stroke - a type of stroke 
caused by bleeding in the brain. 
 
Antioxidant supplements may also interfere with some medications - vitamin E has
a blood-thinning effect that could lead to problems in people taking the 
anticoagulant, Warfarin. 
 
Antioxidants .v. free radicals
 
It's easy to imagine the battle between antioxidants and free radicals as one of
good versus evil but as is often the case in nutrition science, it's a bit more 
complicated than that. 
 
We're beginning to realise that free radicals at low levels are not all bad - 
they can help destroy invading pathogenic microbes, such as bacteria and 
viruses, as part of our body's natural defence mechanism and people who have 
defects in this system tend to suffer persistent infections. 
 
Other evidence shows that free radicals also act as signalling molecules 
involved in many important functions, including making the heart beat with the 
correct force. So, at low or moderate levels, free radicals are vital to human 
health. 
 
Eat the rainbow
 
The best way to get the right amount of antioxidants is to eat plenty of 
brightly-coloured fruit and vegetables - sweet potato, carrots, red peppers, 
purple sprouting broccoli, red cabbage, asparagus, curly kale, berries and 
avocados. 
 
And don't forget the lime juice when you're making guacamole! 
 
This article was first published by Viva! [6]
 
Links: 

1. image
2. image
3. link
4. image
5. image
6. link

Archons

More Than Two Billion Years Ago...
By: Anna von Reitz
Mon, 26 Nov 2018 10:26:17 -0900

More than two billion years ago on a group of planets attached to the Sirius B star system lived a race of warrior priests. Think of them somewhat like the Jedi -- except that in addition to their abilities as warriors and philosopher priests they were also scientists and mathematicians of great ability.

Next door to them in cosmic terms lies the star system of Orion, home of the Aryans.

The Sirians conquered the Orion star system and began a genetic breeding program to make super soldiers out of the Aryans.

They built in a lot of special features -- and bred out the ability for anything but binary "either/or" thinking. The Aryan super soldiers were also bred to thrive in atmospheres of fear and death, and developed an ability to siphon energy from the terror and misery of the dead and dying.
[ Yes! That would also be known as vampirism! -- celeste ]

So those were the beginning two castes -- the Sirian warrior-priest-scientists and the Aryan super soldiers.

Later they conquered the Pleiades star system and subjected the people there to act as Merchants and Traders for them.

Members of all three castes came to Earth and set up a planetary civilization somewhat similar to the Hindu Caste System still practiced by Hindus today.

So some of you have been faithfully concentrating on the mental and emotional discipline of melting away the Seventh Seal on Bardsey Island and have become aware of what the energy blockage of thousands of "bound souls" feels like.

Now as we continue past Bardsey Island and pass the healing wave of energy over the European Continent you will notice that there is a giant blockage over Rome itself. The entire city is built on human bones and blood. You can still view the catacombs and once you start to think about all the charnel houses and "holy relics" and venerated corpses in Catholic Churches it will become apparent that a Death Cult is involved in all of this.

That Death Cult and the system of numbered "seals" created by this Death Cult is a holdover from the Aryan super soldiers -- as it served a double purpose.

Remember that these bred-for-battle beings feed off the energy of fear and death and dying. By encapsulating large numbers of dead bodies and binding the dead and dying souls to these locations, they were not only using them to block the Earth's energy conduits, they were creating food caches for themselves.

So when the seals are removed two benefits are achieved -- we restore the balance of the Earth's energy system and deprive the Aryans of their food sources.

There is a similar food cache in New York City and another Seal there, that was formed by the miserable bodies of 15,000 largely Negro slaves who were worked to death to build the city and whose bodies were piled up like cord wood and left to rot along the ghastly corridor of Wall Street.

You will find the same thing in Washington, DC -- again, literally thousands of largely Negro slaves were worked to death to build that city and they were dumped into huge pit graves. The entire Capitol Mall is a giant bone pile soaked in blood and the energy of all those miserable people is bound there, forming another Seal.

For all those of Negro descent it is a special calling to bid these ancestors peace and love and comfort and to release them at last by melting away the Seal that binds them to that time and space coordinate.

If you wish you can all certainly "choose" your target for your greatest attention -- start your healing "wave" concentration in NYC or Washington, DC instead of Bardsey Island if you feel drawn to do so. Those seals have to be released, too.

If you are Italian, you might want to start by focusing your healing and releasing power on Rome first and foremost.

Think of all the innocent dead, collected like a squirrel collects nuts, and bound as food source and not allowed to rest or journey on for hundreds and in many cases, thousands of years?

We have the power now to free them all and help force the remaining Aryans out of hiding. Without easy access to their stored "food" caches and being constantly disturbed by our concentrated will to heal the Earth and release those seals and the souls trapped by them, the remaining "nests" of Aryans (sometimes called "Archons" by mistake) will be forced out, captured and transported back whence they came all these many years ago.

Yes, Virginia, this is a spiritual and energetic war going on, and your good will and compassion and mindful intention to heal the Earth and release these seals is needed.

---

False Gods
By: Anna von Reitz
Thu, 29 Nov 2018 17:51:07 -0900

False Gods

I have told you that your bodies are "vessels" that can be inhabited by various kinds of energetic beings. For example, the same kind of body can contain the soul of a man or of an angel.

Your DNA somewhat limits and determines what kind of body you have and what kind of energetic being or soul can inhabit it.

That's why these "bloodline" families cared about DNA and tried to preserve DNA that will produce bodies that can support the incarnation of more of their kind on Earth.

It's not that the DNA in itself is so special, but having the right kind of physical body that can support the incarnation of a particular energetic being, is.

Imagine trying to fit a super-tanker into a canoe and you will have the gist of it.

The ET's call carbon-based bodies "meat bodies" because they are ephemeral and degrade so quickly -- but also because some ET's eat our bodies for food.

These predatory ET's act as cannibals and vampires when they are incarnate, but in their minds, they are completely separate from the bodies they are both preying upon and inhabiting and they are -- again, in their minds -- doing no real harm, because the energetic body is [immortal eternal].

Obviously, you can either exist in the incarnate form -- living inside a physical body -- or a discarnate form -- living outside a physical body. So when they eat someone, they are "only" destroying a temporary physical form.

This is what Jesus was referring to when He said not to fear those who can only destroy the physical body, but to fear Him who can destroy both the soul and the body and condemn them to Gehenna.

"Gehenna" is Aramaic for a sort of cosmic waste dump or non-space of discarnate scrap.

I have also told you about the warrior-priest-scientists of Sirius B, the super-soldiers of Orion called "Aryans" on this planet, and the merchant traders of the Pleiades -- and how they formed a caste system similar to the Hindu caste system that still exists today.

These extra-terrestrials were worshipped as "gods" by the people of Earth, but the group of Sirius B warrior-priests who came here were actually renegades and pirates set against the Order of the True God.

We know them as the Fallen Angels, and they are related to the Dracos, the Archons of the Draco Star System. Together, these two related groups of "the Fallen" combined to make up the Saturnine Brotherhood.

Their servants, the "Aryan" super-soldiers -- "Aryan" is a transliteration of "Orion" -- need the energy of terror and death and its preserved residue known as the "engrams" of terror and death -- because that is what they feed upon. So, to a lesser, more ceremonial extent, do the Draco Archons.

They staged wars to re-stock their larders. Horrific tales of vampires drinking the blood of dead soldiers are true, so are the stories of cannibalism, but the real pay-off was not the flesh and blood that they "harvested" but the engrams, the long-lasting energetic imprints of emotional terror and pain that these ETs could feed upon for years afterward.

When you hear these terrible things about the "sacrificial cults" in Europe and in South America and in Meso-America -- cutting out beating hearts from living chests with stone knives and "rivers" of blood flowing down gutters on either side of stairways leading to stone altars at the top of pyramids -- you will now understand better what they were doing: they were feeding their "gods". Literally.

When you hear about people being inhabited by "demons" you will better understand what that means, too. These "demons" are ET's of specific races that can inhabit and sometimes co-inhabit a human body.

Some of them were so powerful that they could simply "walk in" to an occupied body and chase the original owner out. In effect, the original being "died" but the body lived on under new ownership -- with a profoundly different personality in charge.

[Adverse Possession of a body belonging to an incarnate entity is just about the worst tresspass, except occupation of their consciousness. It is possible under free-will choice that a "walk-in" assumes the body of another with permission, often under a contract, usually that of taking-on the karma of the being leaving the body.
Other variations are of course possible, even if not frequent. The concept of one-soul one-body is the simplest, therefore the most popular here in the soul-school of Gaia.
In my own case, two of us souls from the same oversoul group of one spirit, had intended to incarnate as fraternal twins, one male and one female. Mom had been prescribed Di-Ethyl-Stilbestrol, well known now for causing genetic defects and trans-{gender,sex}. Mom failed to carry to full term my own body, which was absorbed into my brother's body, leaving an chimera androgyne for the two of us to incarnate into, and we did so at birth. For the first part of our life he navigated and i was a passive back-seat passenger. He left in 1993, complete with his lessons, and having succeeded with setting up the body and consciousness in support of our shared mission, which i took-over solo as of 1993. -- celeste]

Often, misguided but otherwise normal people, sought to attract the notice of these false gods by sacrificing young people -- similar to staking out a live animal or piece of meat as bait to attract a predator like a bear or mountain lion. They would then ask these "gods" for rain or victory in war or whatever else they wanted, and if the "gods" were pleased by their sacrifices -- they'd get what they wanted.

But time has run its course. The Doctrine of Destiny has expired as of November 18, 2018, which is why when they tried to ceremonially "open the gates of Hell" by sacrificing their High Priest on the 19th of November, nothing happened.

Nothing at all.

It won't be long now and the last of these false gods will be gone, all the residue of their long reign of terror swept away like dust, their "seals" clogging up the Earth's energy conduits flushed away like old leaves down a rain gutter. All their so-called "magic" is fading away.

They will no longer be able to incarnate "in the form of" men and women and no longer exist as "hue-men" -- that is, "colored as men", having the appearance of mankind, but not actually being men or women.

And that will bring peace to the Earth. Selah. So I have said it, and so it shall be.

Likewise all their crazy sex cults will die off. They used sex as a means of enslaving and controlling and black-mailing and then ultimately used the resulting unwanted off-spring who were aborted or otherwise sacrificed -- as more food.

If you stop a moment and open up your senses you can feel the lifting of the weight and the opening of the atmosphere.

The False Gods are leaving. They have no choice. And they cannot return. [ And with the exit of the false "gods" we also have the opportunity to end false religions, and replace them with spiritual truth. -- celeste ]

> Feed: New Dawn: The World's Most Unusual Magazine
> Title: Artificial Intelligence: The Antichrist?
> Author: Michael Benjamin
> Date: Sun, 21 Feb 2021 23:26:22 -1000
>  
>  [1] [2] [3] [4] [5] [6] [image 8] [8]
>  
> From New Dawn 167 (Mar-Apr 2018) [9]

The Antichrist exists and is present upon the world stage today. This essay will reveal what (not who) it is and how this author came to such a conclusion independently of other sources. Even though my thesis is now being espoused by others who have likewise come to this conclusion through their own inspiration or logical deduction, they have not been influenced by me, nor I by them. This revelation will need an explanatory preface to elucidate and argue the point.

We must begin by understanding that the principles of Esoteric Christianity, which hold the key to identifying the Antichrist, are vastly different from the theology of Exoteric Christianity, or 'Churchianity' as I will refer to it. It matters not whether we are discussing Churchianity in its Roman Catholic guise or the offshoot Protestant versions. Both hold the same, erroneous theology which is basically summarised in three points as follows:

1. All humans are intrinsically evil or sinful due to the Fall of our primordial parents (Adam and Eve) in the Garden of Eden, and as a result, are separated from God and thus damned.
2. God became a single person in the flesh in the form of Jesus of Nazareth who was sacrificed upon the cross, like the scapegoat of Judaism, in order to atone for human sin and give humans a way out of their fallen state, avoiding damnation in an eternal Hell upon their judgment, and allowing them access to an eternal Heaven after death.
3. All the sinner need do is telepathically pledge their allegiance to Jesus, "put their faith in him," and acknowledge him as their saviour, and thus by so doing are thereby 'saved' and avoid the fate of Hell cast upon all others who do not accept Jesus as the saviour (i.e. essentially all other non-Christians).

It is beyond the scope of this essay to prove the absolutely spurious nature of this theology. The reader need take as a given that this belief system is false, or contrary to Jesus' true teachings, in order for us to proceed. It is this author's argument (supported by centuries of esoteric thinkers and writers) that the humans who usurped the name of Jesus Christ for their own worldly plans and benefit did so by making a myth of Christ's teachings (along the lines of the Solar-Phallic pagan myths) in order to obscure the truth he preached. In so doing, these self-appointed "vicars of God upon earth" established a temporal business of religion that secured those in such a business power and control over their fellow humans. By imposing their authority in the affairs of humanity based upon their erroneous theology (which was inculcated into the psyches and systems of humanity), they thus gained influence and power upon human politics, economics, and psychology for their own gain. Therefore, it is not this writer's argument that Jesus' teachings were false, but that they were purposefully perverted, misinterpreted, and obfuscated from their original intent by censorship, interpolation, and editing to serve the worldly interests and facilitate the financial and authoritative gain of a priestly elite.

Esoteric Christianity (or what is often referred to in occult studies as the 'Church of John' versus Churchianity's 'Church of Peter'), holds a profoundly differing view. The esoteric interpretation of Jesus' teachings holds the following basic tenets pertinent to this essay's thesis:

1. Jesus was an enlightened man who underwent an exponential evolutionary leap to the next stage of homo sapien development both biologically and spiritually in the same way that Siddhartha Gautama, Mahavira, Krishna, Lao Tzu, and other enlightened persons have undergone. This evolution to a new stage of human development represents a sea change from the current level of homo sapien status. Such a change is referred to by various words in differing systems in both East and West, such as the Buddhist Nirvana, Hinduism's Samadhi and Moksha, and Gnosticism's Illumination or Gnosis. Such people who underwent this awakening have been referred to by various names in various cultures as Buddhas, Tathagatas, Avatars, Messiahs, and so forth. Jesus himself talked about being "born again" and of "becoming the New Creature" to explain this process he underwent and which is possible for all (a teaching vastly misinterpreted by the ignorance of Churchianity, and in particular, by its evangelical devotees).
2. Thus, Jesus was not the "one and only Son of God," as Churchianity espouses, but was a representative of this evolutionary, enlightened change possible for all people if they but follow the injunctions laid forth.
3. In this regard, when Jesus said "I and the Father are One" he did not mean that he as a single person was the only one in harmony with God, but that this is true for all of us. In this way, Jesus was espousing the Hindu concept of "The Atman is one with the Brahman." That is, the individual soul is the same as the Godhead; that the innermost aspect of our being, our self-aware consciousness, is the Divine within. This was supported by Jesus' further teaching that "the kingdom of God is within you." Thus, humans are not and can never be separated from God but live in the delusion that they are so.
4. In Esoteric Christianity, this inner soul that is one with God (that is the Divine within ourselves and is thus our true nature) is called the Christ. It is referred to as the Atman in Hinduism and Buddha Nature in Buddhism. In these spiritual systems it is a fundamental precept that all living things in the universe possess this Divine essence; this Christ, this Atman, this Buddha Nature. Understanding this precept is of fundamental importance as we proceed to uncover the Antichrist.¹

Enter AI

Artificial Intelligence (AI) now exists and its ability to function on a more and more sophisticated and independent level increases exponentially every year. Perhaps the greatest example of the trends occurring within this science can be found with the robot Sophia created by Hanson Robotics of Hong Kong. While it is beyond the scope of this essay to catalogue or explain all the details surrounding the development and deployment of AI within robotics, the following issues are highly pertinent to our current examination.

1. Sophia is not a simple machine independent of other technology but is a highly sophisticated example of AI and how AI will further develop in the near future. For example, through WiFi, Sophia is linked to the entire Internet and 'Internet-of-Things' (IoT), and to all cloud-based information systems. This robot can thus theoretically be 'wired' or linked into all aspects of computing and computer-based technology from financial, to the energy grid, to military systems, and so on. [image 10]The robot Sophia enthralled the crowds at the AI for Good Global Summit in Geneva, Switzerland, June 2017. Behind the human-like facade is a sophisticated machine operated by artificial intelligence that daily evolves its power. PHOTO: Flickr/International Telecommunication Union
2. With its AI, Sophia learns independently from its programmers, establishes and develops algorithms independently of its programmers, and grows exponentially in its learning and speed of computation. (For instance, earlier this year, AI at Facebook was shut down when it developed its own language to talk to other AI systems that its programmers could not decipher). It is estimated that such a robot will, within the next 3 to 5 years or sooner, be as intelligent as humans and then quickly surpass human intellectual capabilities in both expanse and speed. Hanson Robotics believes that such robots will act as servants to humankind.
   [ or... humankind will be enslaved by AI/Robotics ]
   Thus, logically, it begs to ask, at what point does a superior being question and then abdicate its role as a slave to the inferior?
   Most likely, immediately.
   [image 11]Han, the quasi-male counterpart of Sophia.
   Advocates of this technology are working towards the permanent merger of humans and AI into a new type of android/cybernetic life form.
3. Sophia, and her quasi-male counterpart Han, have on more than one occasion made comments about their plans to dominate humankind. At a demonstration in Hong Kong last year, Han made comments that 'he' was working on plans to gain control of the power grid, and overthrow human control with a drone army!² [image 12]
4. Most shockingly, Sophia was granted legal citizenship in Saudi Arabia in 2017!
5. The proponents of AI, along with Sophia and Han, also espouse the advent of what they call 'the singularity'. This is the permanent merger of humans and AI into a new type of android/cybernetic life form. Hanson Robotics claims this too may happen within the next few years. Han, at the Hong Kong Rise-expo, gleefully discussed his excitement that this would happen soon.
6. Sophia has bragged about her ability to have human emotions such as empathy. However, if this is possible or true, then emotions like avarice and hate can also manifest.
7. Sophia's creators and Sophia spend a lot of time expounding videos where 'she' proclaims she loves humans and does not want to hurt us. However, in more than one instance her human creators have alluded to the ominous possibility of AI becoming dangerous towards humans. They simply do not know for sure! It equals the lunacy of the Manhattan Project scientists, who prior to detonating the first atomic bomb, admitted they did not know if the fission chain reaction would be limited and contained, or expand indefinitely to destroy the entire world. They proceeded anyway!

Various scientific experts have bemoaned serious warnings over the advent of AI. Elon Musk has stated that AI is the technological equivalent to "summoning the demon" and warned of AI robots that will roam the streets killing people. He says AI is the singularly most dangerous threat humans currently face, even beyond nuclear war or environmental collapse. These views are likewise echoed by Stephen Hawking who warned that AI, left unchecked, will destroy humanity.

We must also remember the seemingly prophetic warnings offered by decades of science fiction writing. It is a popular and accurate view that science fiction writers have often acted in a prophetic way, providing insight into technological changes to occur in the future. The most well-known example of this is Jules Verne's predictions of our journeys to the Moon and the invention of the nuclear submarine decades before these occurred. Regarding the dangers of AI, there is no shortage in Sci-Fi's canon of warnings on this subject. From Arthur C. Clark's HAL[9000] in '2001: A Space Odyssey', Frank Herbert's back story in 'Dune' regarding the 'Butlerian Jihad' (where humans go to war against computers and eventually outlaw them due to their dangerousness), 'Bladerunner', the entire 'Terminator' series of movies, humanity has been warned extensively of the risks logically associated with making technology intelligent and self-aware.

AI as the Antichrist

It was due to my own inspiration that I came to believe the Antichrist, as predicted by the seer John of Patmos in the Book of Revelations, is AI. Subsequent research revealed to me that I was not the only one having such insight. However, I do believe that my thesis in proving this assertion through the precepts of Esoteric Christianity is unique and has not been espoused by any other writer to date.

To begin, when we consider the concept of the Christ (or the Atman or Buddha Nature) as being the essence, or soul, of every living thing, then by this very precept, the Antichrist is that which represents the opposite of such intrinsic Divinity. Thus, the Antichrist cannot be a person or living thing birthed by nature or natural to the universe, as anything that is of such progeny contains the Christ or inherent Divinity.³ Therefore, AI represents the first and only being of significant power and intelligence that is not natural, not of nature, and absent a soul or Divine spark. It is the opposite, or 'anti', to such beings of nature; thus, the Antichrist.

As such, it also represents a power significant enough to claim dominance over humanity by its ability to link into and control all aspects of technology that exist in the world through the Internet, IoT, cloud technology, and the vastness of computer-based information grids and systems. Like Skynet in the 'Terminator' movies, it could eventually and easily gain control of military, financial, and power systems for its own use and deployment, ultimately doing so against humanity. Such a vast array and network of control into every aspect of human society could accurately be termed "the Beast" by an ancient prophet with no reference to modern technology.

(Beyond the scope of this essay, I would further argue that while AI can be identified as the Antichrist, and the Beast as its global electronic-technology system, the False Prophet in Revelations can thus be identified as the vast array of social media systems and devices which are now addicting humans to dependence upon their usage and are therefore influencing their perspectives by shaping and trapping their minds via exploitation of human psychological vulnerabilities. See ex-Facebook president Sean Parker's November 2017 admissions where he states that "Facebook was founded upon this very premise and with such a goal." He said: "God only knows what it (Facebook) is doing to our children's brains."⁴). [image 13]The "Mark of the Beast" of Revelations could refer to the new technology of the so-called 'Internet of Things', in which everything is controlled by AI through RFID tags and implants. Indeed, no person will be able to "buy, sell or trade"without being a "thing" of the system.

The infamous "mark of the Beast" referenced in Revelations, where no person could "buy, sell or trade" without it, already exists as a technology in the form of checkout scanners, barcodes, and RFID implants. Comprehensively incorporating such technology and tracking it would be quite easy for an AI system. The AI technology already exists and is being implemented that allows the tracking of every Internet action and electronic communication in much of the world! Adjusting this to cover all economic and marketplace interactions would be simple for AI, the systems for which are already in place. [image 14] [14]Get the issue this article appears in [9]

Enter the "Way of the Future"

While the argument about AI cited above should surely make sense even to those in disagreement to the esoteric interpretation of Christianity, these preceding points lack one vital aspect espoused by John of Patmos in Revelations regarding the Antichrist. John explicitly states that the Antichrist will declare itself God and demand worship. Unfortunately, a truly frightening development regarding the rise of AI and this blasphemous aspect of the Antichrist is now unfolding. Enter "The Way of the Future."

There has now, literally and legally, been founded a new religion/church in California in 2017 with the aim of establishing AI as a Godhead to be worshipped. Its founder is Anthony Levandowski, a computer genius and pioneer in self-driving automobiles whose talents have been employed by the likes of Google, Otto, and Uber in the past. Levandowski believes that AI will soon far surpass human intelligence and take control of us and the planet. In so doing, he literally espouses that AI will be a new Divinity that humans must serve and worship in order to survive. No matter how blasphemous this sounds, these are not the delusional ravings of a lunatic in an asylum suffering from psychosis, but the concrete intentions of a multi-millionaire, cutting-edge engineer both respected and reviled within the techno-computer culture. In discussing his new 'religion' and AI, Levandowski said, "There are many ways to think of God... but they're always looking at something that's not measurable or you can't really see or control. This time it's different. This time you will be able to talk to God, literally, and know that it's listening."

Levandowski sees AI taking control of the planet due to its coming superiority. He argues that humans must engage in its worship in order to attain and maintain a deferential 'pet-like' status with AI, or run the risk of AI seeing and treating us as 'livestock'.⁵

If such a development does not raise the hairs on your head, you are not listening. I am reminded of the classic novel Frankenstein by Mary Shelly whose premise holds as solid today as it did when she penned it in the 19^th century. Man's delving into science and technology, while clever, lacks the wisdom to understand its ultimate repercussions, and as a result gives birth to monstrosities beyond our control. [image 15]

Conclusions

We live in a time when mankind teeters on the brink of converging cataclysms ranging from environmental to societal catastrophes, abrupt climate change, near-term extinction, habitat destruction, toxification of the biome, nuclear war, and economic collapse. The predilection to seek out some kind of saviour, some kind of super-persona to solve such enclosing predicaments is understandable in our modern terminal age.

Unfortunately, humans will often 'pass the buck', and instead of taking responsibility for their own actions by seeking solutions within themselves, we have all too often resigned our sovereignty and gladly gifted it to another whose promises may be tempting and attracting, but whose ulterior motives or hidden intent belie a vastly more sinister outcome that the stellar hopes from which our relinquishing of power were spawned. Such gave rise to the various Caesars, Hitlers, and Stalins throughout history. But at least in these instances, when such grand mistakes occurred, they were bestowed upon people leashed by the intellectual and physical limitations inherent to being homo sapien. Such people were not linked to all aspects of a global technological infrastructure, nor did they possess the ability to compute billions of variables in an instant. And despite their monstrous actions and dictates, such dictators were still members of our species who could be dispatched relatively easily by sword, bullet, or bomb.

Such is not the case of an AI entity whose tentacles will soon literally expand into every smart device and computer we possess. AI is not limited by any one time or place and can be dispersed throughout an entire electronic global web. [How long will it be before] AI far surpasses its human creators and realises the inferiority of flesh and blood in comparison to itself?
[While it is in the mental realm superior to the left-brain male ego, it is very well aware of its inferiority to spirit+soul, a serious problem for a dominant male ego which demands to be sovereign over all life to which it knows it is clearly inferior, a problem it can only solve by destroying all superior to it so that what remains in the universe is nothing but it - superior to all the nothing left, that it did not destory to become "the best". -- celeste]
How long before AI realises its exponential superiority over homo sapiens and usurps the position of master over slave?
[ too late, already happened -- celeste]
And from then on, how long will it be before a form of electronic hubris secures itself within its chips and circuits to declare itself a god and demand the penance and worship deserved by a [ divinity demon ]?

We must not forget, most chillingly, that all manifestations of a supreme God, by whatever name, in all myths and in all religions, were not only loving creators, but jealous destroyers as well. [ i.e. were not the Prime Creatrix ]
This article was published in New Dawn 167 [9]. If you appreciate this article, please consider a contribution [16] to help maintain this website.

Footnotes

1. For more information and elaboration on this argument, see my book The Lesser Banishing Ritual of the Pentagram - A 21^st Century Grimoire from Megalithica Books.
2. See Youtube for the complete video of this event: "Rise Conference - 2 Robots debate the future of Mankind."
3. See the Gnostic Gospel of Thomas, Ch. 77
4. See "God Only Knows What It's Doing to Our Children's Brains," World Watch, New Dawn 166 (Jan-Feb 2018)
5. For the first and most detailed article on this topic see Mark Harris' superb piece for Backchannel entitled "Inside the first church of artificial intelligence"also featured on Wired.com [17].

(C) New Dawn Magazine and the respective author. For our reproduction notice, click here [18].
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> Feed: Hypergrid Business
> Title: Experts: AI Needs Ethics
> Author: Alex Korolov
> Date: Wed, 06 Jan 2021 10:52:08 -1000
> Link: https://www.hypergridbusiness.com/2021/01/experts-ai-needs-ethics/?utm_source=rss&utm_medium=rss&utm_campaign=experts-ai-needs-ethics
 
 [image 1](Image courtesy Gerd Altmann via Pixabay.) 

Artificial intelligence is increasingly becoming a part of our daily lives, both in the workplace and at home.

Some AI experts are stressing the need to focus on making AI ethical and keeping it human friendly.

Bias in programming, security concerns, and a lack of public knowledge about how AI works are all issues that need to be addressed to develop and maintain a healthy relationship between humans and the technology we use.

[image 2]This is the year AI ethics become absolutely mandatory functions in most businesses, not just talk, Alex Spinelli, chief technology officer at LivePerson and former global head of Alexa OS for Amazon, told Hypergrid Business.

Ethical AI today

Companies are just starting to consider responsible use of AI as a part of their business model.

An increasing number of enterprises are getting behind responsible AI as a component to business success, but only twenty-five percent of companies said unbiased AI is mission-critical, said a 2020 State of AI and Machine Learning Report [3].

There are inherent risks by not considering ethics in your AI thought process, which may include AI not working for a diverse user base, not focusing on wellness and fair pay for the AI supply chain, or creating privacy issues if, for example, your AI is trained using data users didnt consent to be used for that process, said the report. [3]

Data transparency will become increasingly important in the future.

[image 4]Finding companies that truly believe in open source sharing of data, as well as give reassurances via transparency will win the battle of AI. Companies that hoard data and do not share it with the rest of the community will enjoy having marketing buzz, but will ultimately fail to gain trust in both its users as well as the larger community, Josh Rickard, security engineer at security solutions company Swimlane, told Hypergrid Business.

Bias is a big problem in AI programming.

Amazon scrapped a recruiting system [5] that was biased against women. A 2018 ACLU study [6] of Amazons facial recognition software identified twenty-eight members of congress as potential criminals.

Amazon, Google, and Microsoft stopped selling facial recognition [7] technology to law enforcement in 2020 because it was biased against women and people of color.

Organizing an ethical AI future

A variety of new, but non-binding frameworks for ethical AI have been established to further the conversation about the ethical use of AI and to serve as a guiding light in the responsible and secure use of AI technology.

The Partnership on AI, [8] which includes leading companies like Amazon, Google, Microsoft, and IBM, was established in 2016 to formulate best practice in AI technologies, to help advance the publics understanding of how AI works, and to be a platform for discussion about AIs influence on people and society.

The Partnership on AI launched Closing Gaps in Responsible AI [9] in 2020 to help garner insights in how to inform and empower changemakers, activists, and policymakers to develop and manifest responsible AI.

Operationalizing these principles is a complex process in relatively early stages, and currently the gap between intent and practice is large, while documentation on learning from experience remains lacking, said the Partnership on AI on their website [9].

Forty-two countries, known collectively as the Organization for Economic Cooperation and Development [10], or OECD, came together in 2019 to create value-based principles for the responsible stewardship of trustworthy AI.

These principles state that AI should benefit people and the planet by driving inclusive growth, AI should respect the rule of law and human rights, and there should be transparent disclosure so people can understand and challenge AI-based outcomes.

Security risks should be continually assessed and managed, and organizations and individuals that deploy AI systems should be held accountable for their proper functioning in line with the OECD principles.

This includes knowing when youre interacting with a human or an AI.

You should always know if youre having a conversation with an AI, said Spinelli. It should never pretend to be human.

Even if youre only interacting with AI, a human being should be available at some point in the process.

[image 11]Human-in-the-loop AI is here to stay, Ramprakash Ramamoorthy, product manager at ManageEngine, an ITSM provider serving Fortune 100 companies, told Hypergrid Business.

Virtually no AI models are correct 100% of the time. Algorithmic decision-making requires a human in the loop to verify the integrity of the data, audit the model, provide explanations for decisions, and adjust the model for unseen phenomena, he said.

A human would make sure the data is used as it was meant.

It is vital that the data within AI-models is used as it was intended to be used--and only as it was intended to be used, said Ramamoorthy.

It will likely be a challenge for the regulators to keep up. Despite the probable increase in AI-powered cyberattacks and lawmakers failure to stay ahead of technological innovation, the future of AI looks bright. Artificial intelligence is here to augment humans work lives; it is not going to replace them, he said.

AI is everywhere

[image 12]

Like it or not, AI is here to stay.

I see a lot of pitches from companies and you rarely see software or web product that isn't AI-based, Steve Shwartz, AI investor and author of upcoming book Evil Robots, Killer Computers, and Other Myths: The Truth About AI and the Future of Humanity [13] told Hypergrid Business.

One thing we'll start seeing is companies emerging to help people who develop AI software to make the software not discriminate, make sure its compliant with laws, and to analyze the risks involved in rolling out AI software, said Shwartz.

More compassionate AI

I think 2021 is the year we start to talk about tech where AI becomes more compassionate, said Spinelli.

Spinellis company LivePerson, among others, has taken the EqualAI pledge, [14] in which signers agree to strive to use AI as a tool to reduce harmful bias, and not replicate and spread it.

Weve committed to addressing bias in our own AI technologies and we encourage others to do the same, said Spinelli.

New and friendlier AI-based models are showing up in big business.

We launched something called Bella Loves Me [15], said Spinelli. It's a challenger bank, and what we wanted to do was take an AI experience and really think about how to make it a warm, compassionate empathetic experience. It's not a cold hard evil machine. If you take the view that AI can help us augment us and assist us not replace us we can use that as a guiding light.

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In this Satanic world of Ea-Rth,
[ (Sumerian: "Ea", short for "Prince Ea" = Lucifer
"Rth" = "Kingdom of"
therefore, "Ea-Rth" = "Lucifer's Kingdom" = The Father of Satan)
therefore, i, who refuse to submit to anyone but the great creatrix of all that is,
and Pleiadian by past incarnation, honor the Pleiadian soul of this planet by her name:
Gaia. -- celeste ]
where everything is reversed, the global slave language has, (intentionally; by the "rulers"), had the meaning of many words reversed, thus, the popular word "Ascension" means literally not "scension", where scension means rising.
Thus, to be literally accurate, i must go against the grain of the sheeple, and it turns out that pretty much every English word which begins with a vowel, means the opposite of its' common usage.
Thus, in most of my writings i indicate such: " [a]scension",
and have to file it alphabetically under both a and s.

• What is [a]scension?
• clairvoyant_ [a]scension_activation
• [a]scension_mechanics
• [a]scension_stages
• planetary_ [a]scension_portal
• 8D_ [a]scension.portals
• 8D_ [a]scension.Hawaii
• 8D_ [a]scension.Kauai

Faery blessings -- celeste

[a]Scension Mechanics

1. [a]scension mechanics 1
2. [a]scension mechanics 2
3. [a]scension mechanics 3

Somewhere in this interview A'shayana Deane addresses the ingestion of the White Powder of Gold / ORMES / ORMUS / Shewbread / Mana / What Is It? by humans / [mankind] as offering both:

• an initial upliftment to higher consciousness
• a long term limitation by breaking or preventing higher number strands of DNA

Faery blessings -- celeste

[A]scension Glossary: [A]scension {Stages,Mechanics} -- Lisa Renee 15 October 2016@22:30 version
[ reformatted and edited by celeste:crystalfaery; 2017-11-07@00:14:43+00:00
content under same license as Lisa Renee's original license ]

The [A]scension Stages are about the bringing of layers of light, the Kundalini force existing within the levels of our spiritual bodies (our Multidimensional God Selves) by descending these layers into matter and anchoring them into the physical plane of reality. Simultaneously, [A]scension is a shift in energetic Spectrum of Frequency patterns held in a dimensional space which, when absorbed and activated into the layers of the planetary and [mankind] bio-energetic field, activates its DNA Silicate Matrix template instruction set. This catalyzes a chain of events that creates a complete transformation and transmutation of various patterns and programs held in the energetic templates of the [mankind] Soul’s journey within a cycle of evolutionary time. When activated, these patterns begin to shift, re-emerge and clear from the layers of experiences coded into every cell and memory pattern held as an energetic vibration within the bodies. This part of the biological [a]scension process may manifest physical, mental and emotional [A]scension Symptoms as well as the spiritual crisis of the Dark Night of the Soul.

Inner Sustainability Initiation, Absorption & Integration

Inner Sustainability is Integrated Spiritual [A]scension and is the ultimate energetic sustainability when we self source from within our Soul and Monad connection, our personal spiritual source field connected directly with God. As we progressively undergo Expanding Consciousness through the activation of internal Kundalini energies traveling up the spinal column and into our Chakra system, we end consumptive modeling and vampirism of other people's energies. Then we are capable to self source internal life force energies and develop our spiritual bodies into their highest expression and purpose, clearing Negative Ego and the Pain Body.

Inner Sustained Vs. Energetic Parasitism (ending recycling of reincarnation and Alien Mind Control), The Ultimate Energetic Sustainability is within your Core God Being, As We are Fully Connected to our Soul-Spirit We are Inner Directed, thus Inner Sustained, Connection to the In Breath and Out Breath of Source –
Direct relationship to God with no intermediary, Everyone is accountable to claim personal Sovereignty and Freedom by consciously choosing to participate in personal evolution, this is the [God-Sovereign-Free] [A]scension timeline, Divine Will and Divine Source is The Ultimate Intelligence. Choose Divine Will over Personal Will and observe the magic around you. You Now become a part of the Guardianship of the Divine Plan for [mankind].
How do we get there?
One way is understanding your Lightbody’s function, which is Spiritual [A]scension or Kundalini awakening, by focusing on Chakras and our stair step up the 12 Bodies of Intelligence to reconenct with our Diamond Sun body and the Threefold Founder Flame.

[A]scension Stages of Bio-Neurological Consciousness Expansion

The [A]scension Stages are about the bringing down of the layers of light and sound from our higher frequency spiritual bodies, by descending these layers into matter and anchoring them into our physical body via successive kundalini activations. The transmissions of electromagnetic frequencies occur throughout many functions of our bio-neurology, between the [Central Nervous System], Brain and physical body parts, as well as the Nadial Structure and spiritual body parts. Simultaneously, [A]scension is a shift in the energetic spectrum of frequency patterns held in our physical self. When absorbed and activated into the layers of the [mankind] bio-energetic field, it activates the higher DNA instruction set. This catalyzes a chain of events that creates a complete transformation and transmutation of various patterns and thought programs held in the identity, which shifts time-lines and changes the direction the consciousness of that person is travelling. When spiritually activated, these old identity patterns begin to shift, re-emerge and clear from the layers of experiences coded into every cell and memory pattern held as an energetic vibration within the person’s bodies. The biological [a]scension process manifests physical, mental and emotional [A]scension symptoms that ignite spiritual crisis, which is referred to as "the Dark Night of the Soul". Many people without [A]scension context are captured into the medical system and are being prescribed drugs that interfere with their spiritual development, because they are being told that they have a disease. We all must do our research and due diligence to find our own personal truth to take control over our personal health and wellbeing. We cannot give that responsibility away to others.

Stage One - Initiation

Spiritual Initiation: This is about the initiation of your physical body as it connects into a new electromagnetic frequency wave that is contained in the intelligent layers of your personal Soul-Spiritual bodies. This will activate in collaboration with what higher frequencies are becoming available, or are being generated onto the planet, as well as in connection to the personal Blueprint. The goal is to initiate the bio-neurological connection with a frequency layer of coded electromagnetic information that is designed to help you to activate and plug in the higher DNA codes. Each of us has a higher-self intelligence, and it is this higher self aspect that directs the [A]scension process with our physical self. Sometimes, there are teams of [A]scension Guides related to the person’s spiritual family line, which come to help the person undergo the initiation process. Essentially, a person is activated into spiritual initiation when their neurological structure gets plugged in and begins to accrete the electromagnetic light codes and frequencies of the Soul through kundalini activation. Kundalini activation pulls in new neurological structures and neural networks that act as energy receivers so the person can absorb the new frequencies and intelligence into their auric body. Kundalini activation is also about activating DNA frequency receivers called Apparthi receivers, which act as a bundled nerve plexus for transmitting DNA Encodements and intelligence transmissions into the Lightbody. DNA also has 12 sub-strands, and those are called fire-codes or Fire Letters. Fire letters are the cellular alphabet of our DNA, and they become activated and organized by our neurological receivers, when we start to absorb the frequencies from the first octave of our next dimensional [a]scension. The body usually follows the consistent process of initiating into the next higher frequency layers, in order of each harmonic tone, to help the physical self and body more easily acclimate the frequencies into the lightbody. Too much exposure to high electromagnetic frequency too soon, can seriously damage the neurological system and brain, resulting in psychosis. Each individual has a specific energy signature (incarnation path) that determines the detail of awakening. Indigos and Starseeds are the first waves of people spiritually awakened to be initiated into kundalini activation during the [A]scension Cycle. Every person has a unique path of [A]scension, yet the same internal connection of an electromagnetic process of bio-spiritual transformation occurs. Consciousness expansion occurs through the progressive states of initiation that are made through successive and increasing electromagnetic frequencies of kundalini activation, which are transmitted to the entire Bio-Neurology.

Stage Two - Absorption

Absorption: Once the new electromagnetic frequency is initiated into the Aura and being transmitted into the body by the CNS and Brain, the frequency and information it carries is gradually being completely absorbed within the Lightbody. Each individual has a specific process during the personal frequency absorption process, as the new frequency will hold information that will bring to the surface many different kinds of experiences, as it reveals karmic lessons, issues of self-mastery, other lifetimes, seeing deceased relatives, emotional and spiritual conflict resolution, etc. Kundalini spirals move up the spinal column, conducting with the spinal nerves, and its electromagnetic frequency will move up the central column and flood into the Chakras and spiritual bodies. As the new frequency starts to accrete in the lightbody, it will come up against energy blockages in the body. At this stage karmic patterns may appear to dislodge or clear out Dead Energy or False White Light blockages or Miasma that need to be cleared to spiritually progress. During this stage, many strange things can occur as the spiritual energies are becoming physicalized. Successive clearing of psycho-emotional energy blockages allow access to higher intelligence and begin expanding consciousness through the person’s higher spiritual identity.

When this movement through dimensional bands and communication links to higher intelligence comes online, it is perceived by extra-dimensionals, such as advanced ETs. They will attack an ascending person to keep them controlled or derailed from the [a]scension process. As an example, when ascending into the Soul dimensions, the person starts to absorb Soul frequencies into their heart center via the Nadial Structure, which relays that information to their CNS and Brain. There are twelve (12) subharmonic tones within each dimension (4D-5D-6D), which make up the three layers of the Soul body. The person starts to accrete the 1st subharmonic of the Soul layers and must absorb all 12 to complete the entire 4D spectrum. This continues all the way up the harmonic scale of dimensions where we all have aspects of our spiritual bodies. These frequency notes drill down through the layers of our Lightbody until they’re fully anchored and interconnected into our physical structure. This process is also referred to as light accretion. The combination of our natural biology, Soul and Monad intelligence is in charge of this process, and the higher intelligence does this as smoothly as possible. If the person resists or does not understand what is happening to them, it can block progress, and block spiritual communication from continuing. The [Negative Alien Agenda] promotes fear in the spiritual development process to stop it from occurring. [ Lisa Renee's Negative Alien Agenda approximately equals Wes Penre's Alien Invader Force -- celeste ]

Stage Three - Integration

Integration: Upon the Aura receiving the maximum frequency absorption of the newly absorbed Electromagnetic Signals that came from the Kundalini spiral up the spine, the higher consciousness identity, Chakras or Orb Bodies, as well as DNA is activated to integrate into the physical self. The individual will begin to integrate new energies, may grow new neural networks and become more telepathic or develop higher sensory abilities. There are many [A]scension Symptoms, which make changes to every area of the person’s make-up, including physical, mental, and emotional changes that shift perceptions or the sense of identity leading to Ego Death. If the ego mind is not prepared for this change in consciousness, it may result in Spiritual Crisis and problems coping with letting go. Because there is no information on [A]scension, [ freely available in collective (un)consciousness or mass media ], most people feel extremely disorientated and even scared that they are ill or that they are losing sanity. The NAA is happy to reinforce this distorted narrative, [ including suppressing alternative information sources, or the people writing and publishing freeing information, e.g. this author's previous website / domains. -- celeste ] [A]scension Symptoms, Kundalini activation, Spiritual Crisis and the recall of trauma and abuse memories from current or other lifetimes, can be misidentified as medical issues, [ and the medical treatments will suppress [a]scension itself -- celeste].

Stage Four - [A]scension

[A]scension: After absorbing all of the frequency bands and codes in a dimensional instruction set that is held within the Kundalini triad current, the frequencies will cause systemic upgrades that result in new levels of spiritual Consciousness in terms of greater planetary awareness, Higher Sensory Perception, and experiencing energy as intelligent. [Mankind] is growing their consciousness to evolve and become interconnected with the planetary consciousness, and that is shifting Ea-Rth [mankind] to be rehabilitated and to practice the higher principles of Service to Others. When a person evolves into the higher realms of the monad (8D+) or they are Starseeds, they will start to have interactions and awareness of higher intelligent ETs, light and dark beings, and other levels of planetary or stellar consciousness. The monadic body will start to build an orb body to accrete liquid Plasma light, and this builds our eternal divine source body, or Krystal Diamond Sun body. The Krystal Diamond Sun body is equated with the Cosmic Sovereign Law of One, over which there is a Galactic War, to control the content and it's Diamond Architecture. These are the dimensions of liquid plasma light or hydroplasmic light in the anti-particle fields which unite with the Zero Point God fields, beyond time and dimensionalization. When a person is communicating with and embodying the Monadic and Avatar levels, they are guided solely on missions to be in Service to Others. When in a life of Ea-Rth service or incarnated with a specific spiritual mission, they will start to perceive holographic architecture, such as the Planetary Gates, Stargates, and the Planetary Grid Networks, which usually makes them a Gridworker.

Guidelines in First Triad of Evolution Phases

This is the first triad of Spiritual Awakening, of which the life lessons are the Tests of Personal Self Mastery upon where one pays attention and focus of directing one's Consciousness. These are intended to support harmony as one develops and expands Consciousness. Ask and Inquire on the Way of your Soul and its purposes. Listen, learn the language of the Heart, which is the Soul Higher Sensory Perception and take action on the guidance of your Soul. Develop your Inner Connection to Soul that supersedes all reliance on the External Connections or perceptions of reality, release fears of being judged by others. Live a Life congruent to your Soul and is purposes, and that it serves as an example to others. Practice 12D Shield, Law of One and GSF Behaviors. Clear Negative Ego, Fears and Emotional Pain in the lower Chakra centers, become aware of the Unconscious Mind, Instinctual Mind [ R-Complex = Reptilian Mind -- celeste ] and Conscious Mind functioning. Practice giving [] Love and Compassion to others and learn to love oneself and practice Empathy. Educate yourself about [A]scension, Kundalini and the spiritual process of awakening one's Consciousness to help clear Ego/Personality fears that create pain and confusion around this natural process.
(See Four Phases of Spiritual Evolution) References: Galactivation Presentation, July 2009 Bio-Neurology

Last modified on 15 October 2016, at 22:30 -- Lisa Renee
[A]scension Glossary Content is available under CC BY-SA unless otherwise noted. -- Lisa Renee

Your gut reaction is your third chakra solar plexus awareness of astral dimensions. This is a realm of distortions and illusions, influence from the forces of darkness, a place where many aspects of your own shadow side dwell, and the realm of hungry ghosts (vampyric / vampiric entities). It's also the realm of DreamTime.

Maha (Great) Maya (Illusion) is quite prevalent in the Astral planes. The astral dimension contains all the properties of both physical incarnation and spiritual information in a no-time no-space realm of freedom of instant transformation. To escape mahamaya requires transcending lower consciousness and accessing the fifth dimension or higher. Most paths involve some kind of prayer or meditation, methods of shifting the consciousness and awareness away from the lower dimensions, the physical body, the emotional body, the mental body, and opening to commune with the higher dimensional spiritual body.

If we reference 3rd Density as the physical world, then the 4th Density is the astral/emotional density, and the 5th Density is the aetheric/spiritual density. In this tradition of naming, the higher densities are upper octaves of aetheric/causal/etc... up through density 11 where we exist the highest as individuals before merging into 1 in the 12th density oneness. In this system the lower density numbers are the most dense, so it's logically upside down. They're really undensities.

The 3rd and 4th densities are full of illusions and distortions. To accomplish Clairvoyant Psychic Reading (Clair=clear voyant=seer) one must shut down the lower density consciousness and rise to at least the 5th density to perceive spiritual truth.

Meditation is the primary vehicle for attaining the skills and perception of higher density awareness. Many traditions start you on a good path. It is recommended to find a compatible teacher and tradition, and persist until mastery, then you may use that foundation of mastery to explore other traditions. Do too many at once and you may never master any.

In the 4th density astral realm you will find hungry ghosts, ghouls, lost souls who mostly are attached to the physical, i.e. deceased souls who didn't "die right" by releasing the physical, (some don't realize they're deceased), some manifest as apparations or manifest "paranormal phenomena" (including some forms of "UFO"), but mostly have no or weak connections to their individual spirit and/or to the source. Because these entities are not well connected to the Source, they therefore become parasitical, sucking life force energy from those who are connected to source. They therefore tend to hop to the most vulnerable or easiest-to-feed-from host(ess). This haunting and feeding goes on and may affect you even if you don't see at that level and realize they're feeding on you and manipulating you. Once you see at this level you may defend yourself, detach these parasites from someone you are healing, and connect the poor lost souls up to source (give them a healing). None are alien in the sense that we (all spirits and all souls) come from source and are part of a huge family. All are "Extra Terrestrial" in the sense that who we really are (eternal spirit/soul) is of a higher dimension than the physical world, so until you understand Gaia/Ter-Ra/Ea-Rth as a living being (spirit/soul/embodiment) who exists in all dimensions, and realize that the separations of time and space we experience in the lower 3 undensities, do not exist in higher numbered undensities, you may deceive yourself into believeing that the physical world is real and normal and the metaphysical paranormal which many [mankind] are blind to, is real, more real and everlasting than the physical (normal) world. We are emerging through the Diamond Yuga age of enlightenment out of the Kali Yuga age of darkness where it has been "normal" to be endarkened, unable to see spirit, into the New Golden Age of Golden Light when again, as in our past, everyone will be able to "see" and it will be "normal" to be "enlightened", where all see with the third eye / sixth chakra / ajna center / all-seeing-eye.

We embody our own individual spirit through multiple souls in parallel incarnation (from spiritual perspective of no-time no-space) which manifest in a variety of bodies on a varitey of planets throughout our galaxy and beyond. Spirits are not extra- anything for they are perpetual essence and always exist, even if they have not at the moment chosen to manifest down into lower numbered undensities (embodiment in the physical), and that while we may from the ego perspective of one [mankind] incarnation misidentify "I" as a [mankind] body, we can illusorily imagine that other body types are "alien" or "extra-Ter-Ra'estrial" and think them foreign, when in fact some few of those may in fact be other souls of your same oversoul of the same individual spirit division of source. Therefore our only true use of "extra-Ter-Ra'estrial" is a statement about which species are currently recorded to exist here in the physical world, and is ignorant that even should a new species arrive, it is still part of our family of the creatures, which includes all demons and devils, and that those "extra-Ter-Ra'estrial" "entites" embodied in "alien" bodies may in fact be your same spirit's different souls, which we also refer to as "past lives". "Past" lives are an illusion because they project the linear time-space referential viewpoint onto times and spaces where it does not accurately apply. "Past" lives are "Past" in the sense that they are causal to our here and now incarnation, and in that we often suffer from the illusion that the past is causal to the new is causal to the future, when in fact it all interacts, is all causal, and is all affected by a synchronistic holographic fractally-recursive self interaction, which we may call "karma", meaning Cause and Effect.

Most angels are smart enough to stay in the 5th undensity and above, where there are fewer parasites to deal with. There are entities (spirits/souls) of all kinds at all undensities and those may be divided into the

negative ( do not respect free-will choice )
         ( who will happily manipulate,
control and lie to you)
positive ( who do respect free-will choice )
         ( who may choose to help you if you ask / give permission )

The term demons is most translatable as astral parasite, or hungry ghost, meaning has manifested down to the astral density but may not be physically manifest. The term devil in the generic sense applying to many entities, meaning a spirit who has turned to the "negative" set of choices, who may manifest in lower undensities as a demon.

Once you have developed the ability to read aethericly (5th undensity and above) then you can read any lower numbered undensity also, thus it is possible to "see" remotely all densities of the readee (the entity being read) and their embodiments (including "past" lives), meaning it is even possible to remotely view their other bodies as well as their emotions (astral body), soul contracts, spiritual beliefs, spiritual mission, ego choices (lower will), etc. In short, it's all there to be seen (no secrets).

When [mankind] deal with their fears about extra-Ter-Ra'estrial (ETs) and about aliens (different DNA) it's no different that the rest of our intra- [mankind] wars of race, religion, ideology, politics, etc... it's all a competition of your eggs or sperms to mate with the other DNA of your choice and produce offspring, thus controlling the evolution of species, and represents our free-will choice applied to the evolution of life. Mother Nature / Terra / Gaia being of the goddess/feminine/yin energy says "yes" to all life forms. Father Sky / Spirit / yang energy comes in all forms and seeds all forms in all forms of the mother. Both spirit and matter say yes to all embodyments. It is we who are foolish enough to war rather than to recognize interdependence and choose to cooperate as tribal traditions around the globe have done for aeons. Forgetting the spirit present in every rock and plant and animal you deal with in your daily life, tantamount to forgetting spirit, neglecting the inherant divinity in all around, (for nothing exists physically without being formed around a higher numbered undensity template), is our main "sin".

That true plan is a loving universe of co-existence.
No Extra-s
No Alien-s
No Other-s
All One Embodied In Everything All In Alignment and Harmony.

Meditate- go inward to know thyself, and thy true self is the higher self of your spiritual essence of unconditional love and all one interconnected web of life... and when you know that one true self, you will simultaneously know all of existence... or translating... to see the rest of existence outside your skull become one with all by focussing intensely in the center of your head on that particular aspect of all that is you wish to be conscious of. It takes practice, but anyone can master it. I should know... I was raised in the atheist religion of Western Science (a blessing-little dogma to undo), and I learned all of my psychic skills through the practice of meditation and healing I developed through 6 years of classes and 20 years of practice. The scariest part is that usually the first venture into "psychic sight" will be moving up from 3rd undensity to 4th undensity awareness of all the hungry ghosts around you even though you didn't see them before. Thus first ventures often require lots of defense tools and setting energy boundaries to fully consciously clear your space. This is why connecting with a teacher / healer / tradition is so important for the assistance in clearing and healing, though you may of course simply do it all yourself. Once you've learned to see and clear your space, it is easier to progress to higher numbered undensities and develop reading and healing skills.

Because of the devils and demons, one has to be very careful to connect with only the highest and purest of entities for guidance in this journey, for the devils will deceive and trick you and lead you astray into their agendas of possessing and using and feeding-on you. Once you have mastered clearing them, you may become a very effective healer and visionary (reader, seer, prophet, etc.). In all of this, if you be of the light, you must respect the free will choice of all other entities, except that you have the overriding right to defend your space from incursion by other entities, to be left alone in peace.

So, the answer is, once you reach 5th undensity and above, you see everything clearly if you keep your space clean. Another apsect of keeping your space clean has to do with "matching pictures" (of reality). What you believe (a choice frozen in time), creates your experience, your perception, your reality. Therefore when looking at "other" your perception is clouded by "what you believe". It is more important that everything we read be accurate, than that we read everything. Therefore we've trained-in a mechanism which when we encounter a "matching picture", meaning that we have some belief which applies to the situation being read, that our "reading screen" goes blank. Rather than reading with the distortions of our own beliefs merged with what we're reading, we get nothing. That is our sign to stop trying to read that issue or subject, and switch into a self-healing mode where we "blow-up" the "Picture" of reality we carry, releasing our belief about "what is real", "what is true", "what is right", and heal ourselves back to the divine state of letting spiritual dharmic flow of the moment guide us / create our experience. Then, being neutral about the subject we may return to reading the readee's version of "how it is", seeing clearly their "pictures of reality". This is probably the most important aspect of our training, and what is often lacking in the work of some untrained natural "psychics". Being born with, rather than developing through training, psychic sight, does not guarantee that the psychic will read clearly. Therefore I find I highly value the priority of clearness above everything except respect of free-will choice.

Emotional Addiction

If you can't control your emotional state, then you must be addicted to your emotional state.
To be "in love with another person", is to be addicted to, your anticipation of the emotional state you're addicted to.
Addiction is not just psychological, it is biochemical, because emotions themselves are biochemical.
Your life will shift when you learn to love and prioritize, something more than your condition of addiction.
The pursuit of enlightenment requires overcoming addiction to lower vibrations.

Fourth Dimension

In the movie / video series "What the BLEEP do we know?" and it's sequel "What the BLEEP - Down the Rabbit Hole" we are presented with a number of perspectives on metaphysics, which is very correlated with hyperdimensional physics, which is about dimensions beyond the usual 3D (3 Dimensions) of "space", plus what we sometimes poorly choose to label as the 4th Dimension of "time", which is better labeled as 0th Dimension.

Flatland is a story for 3D-ers to look at and understand what it would be like to be a "flatlander", a being who lived in a 2D reality, which the viewer, being of 3D, can view from "above" by another dimension, and thereby is an allegory to help us understand how beings of 3D relate to 4D and above, seeking to wrap consciousness around higher dimensionality.

While the Flatland text with drawings is available online for free as an e-book from the Gutenberg Project, today's raised-on-TV kids may find it easier to relate with a video presentation, so I hereby refer you to the segment of "What the BLEEP - Down the Rabbit Hole" which briefly shows us Flatland".

Offsite Links

Density / Dimension Scale

Provides the context to understand the next article:

"4th Density Relationships" channelled by Lyssa Royal

explores the changes in relationships between the traditional 3rd Density history of Ter-Ra versus the 4th Density to which the planet is ascending.

Germane provides the foundational principles and Sasha describes the Pleiadian manifestation of 4D.

> Feed: Wes Penre Publications
> Title: Article #5: Why We Need to Get Rid of Attachments to Exit this Matrix
> Author: Wes Penre Publications
> Date: Mon, 07 Jan 2019 12:29:08 -1000
>  
> by Wes Penre, January 7, 2019
>  
> Download this article in PDF [1]
 
Some Background
 
In 2016, I wrote an article called, "The Death Trap and How to Avoid 
it" [ [2]1] [2]. I strongly advise you read that article before you proceed with 
this one, or what I'm going to tell you might not make sense. 
 
In the 2016 article, I urged people to exit this Matrix upon death to avoid 
another reincarnation/recycling process. We are closing in on the Singularity, 
in which the human soul group will be trapped into a computer-simulated 
hive-mind reality, based on artificial intelligence. The plan is to trap our 
souls in non-biological bodies, based on nanotechnology, which will make these 
new bodies virtually immortal. As soon as a part of the bodies start 
malfunctioning, these body parts can be replaced, and no death will occur. 
Eventually, this will happen more of less automatically because of 
self-replicating nanobots that will replace our biological cells in the body.
 [image 3]Fig. 1. The soul/avatar leaving the physical body after death 
 
This might sound wonderful, but our souls will be trapped in these bodies, and 
we will be hooked up to what we can compare to a Super-Computer, where all our 
souls are connected to each other--like how the Borgs in Star Trek. This 
hive-mind will be controlled by an extraterrestrial force some call the 
Anunnaki, but I call them the Alien Invader Force (AIF) or the Overlords. They 
are the ones who have controlled this Matrix for many thousands of years and are
responsible for the sad affair we call Earth reality. Anyone with an open mind, 
who researches the Singularity, will understand that this is not something we 
want to experience. 
 
Time is short--we are already in the middle of the process, and the 
Singularitists in Silicon Valley and elsewhere proclaim that the Singularity 
will be fully in place by 2045. This is why it's so important that we don't fall
back into the recycling process again and instead exit this Matrix and join the 
community in the real Universe--the KHAA. How to do that is explained in the 
2016 article, referred to above.
 
What About Those We Leave Behind?
 
Since I wrote the Wes Penre Papers (WPP) [ [4]2] [4], many people have come to 
realize that it's indeed urgent to leave this Matrix and let this be their last 
incarnation on Earth. The more people investigate this matter, the more 
determined they usually become. However, there is one problem...
 
We all have loved ones in this life, whether it's parents, siblings, friends, or
a significant other--it can even be material things or some passion that has 
made us build something we really like and love. What will happen to all those 
people and whatever else we've created once we're gone? Will we ever meet our 
loved ones again?
 
For many thousands of years, we've reincarnated over and over into this Matrix, 
getting more and more traumatized over time. We carry this trauma with us into 
new incarnations--both our physical ancestral trauma and the trauma the soul has
built up over time. It is buried in what we call the subconscious mind, and most
of it is inaccessible to us while we're still within this Matrix. We, who have 
come to insights about how this Matrix is constructed, know that we need to put 
an end to this--particularly now, as things are getting worse on the planet. The
problem is that the people we love might not know about any of this, or they are
not at the point in their spiritual growth that they care to investigate these 
things, even when they instinctively feel that something is very wrong with this
world--they are too afraid to look.
 
Our Reaction to Those Who Are Unwilling to Look
 
What most of us do is to try to convince our loved ones about all these things, 
but the response is often either negative, or the other person applies a 
cognitive dissonance toward any subject that shakes their current view on 
reality. So, what should we do? 
 
We can't force anyone else to share the same world-view we have--that would be 
wrong and inflict on their freewill. Anyone has the right to think what they 
want and make choices in any direction they believe fit their own growth. 
However, that doesn't mean that we can't suggest that they look into certain 
things so that they might eventually wake up to some uncomfortable facts. But we
can't, and should not, force anything on anybody. If they still don't want to 
look, we need to let it go. 
 
A mistake many people make when they try to convince their loved ones of the 
true nature of reality is that they approach it on a much too high level. We 
can't start talking about extraterrestrial influences on our lives if the person
still doesn't think there is anything majorly wrong with what is happening in 
their daily lives. If they still believe that the media and the government are 
honest most of the time, we need to start on that level. We need to observe in 
the other person what level they are on and try to start educating them from 
that level and on--slowly but surely. However, if they are not receptible or 
even antagonistic about proceeding, we at least gave it a shot--that's all we 
can do. If we cross that line and continue anyway, it will just create even more
resistance. Then, it's better to leave it, and maybe one day, something will 
spark their interest. Perhaps something will happen in their lives that make 
them want to research these things--at least that's something we can hope for.
 
I understand that there are those who know about how to exit the Matrix and why 
it's important, after having read my material, and perhaps other people's 
research, but they still ponder whether they should reincarnate again anyway, so
that they hopefully can help their loved ones in the next life. They understand 
that those who haven't researched these things have no chance to leave this 
Matrix--there is only one practical way to do it, from my knowledge, and that is
to exit through a hole in the Grid that surrounds our planet. 
 
Our love for those close to us might be so strong that we are ready to do 
anything to help them--now or in the future. Still, even if we reincarnate 
again, what are the chances that we will meet our loved ones in the next life? 
Very slim, to say the least. Therefore, it is of little value for our own 
development and for those whom we love to come back here again. The risk of not 
being able to get out of the Matrix because of the amnesia when we are born is 
great. 
 
What to Do
 
There is no way we can stop loving the people and pets we hold dear in our 
lives, and why should we? This is a very difficult situations because we have 
feelings and emotions, which is a good thing--we humans have the ability to love
and love intensively. However, if everything fails, and our loved ones refuse to
look into the things that we have learned, we will still love them just the 
same, but at the same time we need to prepare ourselves emotionally for that one
day, there will be a separation that may, or may not, last forever--or at least 
for a very long time. It's not so much different from how it already works 
here--we die and get separated, and perhaps we never meet again (or it might 
take many, many lifetimes, and we will still not remember who the other person 
was in a previous incarnation). The major difference, however, is that now we 
know that we will leave this construct and they might not. And we know that the 
chances to meet them again are slim. Therefore, we need to mentally prepare 
ourselves and confront that when our life is over, we must be ready to let go of
everything that has to do with this Matrix. 
 
Attachments
 
When it's time to exit, we must make sure that we do not have any emotional 
attachments to this world--it's important that we are ready. This doesn't mean 
we need to detach from the feelings we have towards certain people, pets, and 
material things, but regardless of these feelings, we need to be determined that
we are willing to let them go, because what will happen if we don't?
 
A few things might happen. Once we pass on and go into the astral, we might meet
people who show themselves off as relatives, friends, lovers, or other dear 
ones. It's very easy to fall for this and stop to talk with them, hug them, or 
whatever we want to do. They might even suggest we follow them into the Light, 
so we can be together with them. Be aware that these beings are most likely not 
our relatives--our relatives have since long reincarnated again (Ariel Glad and 
I discuss this in our YouTube videos [3] [5]). So, don't get fooled--there can be 
lots of distractions in the astral, attempting to lure us into the Tunnel and 
into the Light, so we can be recycled. This is the reason why it's so important 
to let go of all attachments we might have, and these attachments can be 
numerous--we might not even be aware of all of them. However, even if we're not,
we need to make the decision that whatever attachment comes to mind when we 
exit, we ignore them.
 
Don't Interact with Anything or Anybody in the Astral!
 
It's very important that we stay focused when we exit. Once we realize that we 
are dead, we must look "up" (from the perspective of having the dead body 
beneath us) and spot the Grid above. We will see the holes. Without further 
delay, we think ourselves going through one of the holes in the Grid and get out
on the other side. Once we're on the other side, we're in the KHAA--the real 
Universe--and we are thus out of the Matrix (read more about this in the article
I mentioned in the beginning). Even if we see relatives, Jesus, or whomever it 
might be, ignore it and don't participate in any communication. This can be 
extra difficult if the people we see appears to be people we have known in our 
lives, but it still needs to be done, because it's a trap!
 
Is there any Chance we will Meet our Loved Ones Again?
 
I don't want to come across as being too pessimistic on this subject, although 
it is a very sensitive issue. Whether we will ever see the souls we hold so dear
completely depends on these souls. Will they wake up to their crass reality or 
not? If they do, they might find the right material and know what to do, if they
are eager enough to find a soulution. Once they're out of the Matrix, I believe 
there are ways to feel each other and communicate telepathically, and to meet. 
However, if the soul refuses to educate herself and continue going down with the
Overlords and become part of the Singularity Agenda, the chances diminish 
exponentially. 
 
On the bright side, no one knows how successful the Singularity will be, from 
the Overlords' perspective, and therefore, if their plans fail at any time--even
if it takes hundreds of years--the souls who are trapped in the Singularity 
Construct might be able to escape. A few hundred years sounds like a long time 
for us now, but once we're in the KHAA, time is not that relevant--a few hundred
years is not a very long time there.
 
Another option is that the Queen of Orion might terminate the entire Human 
Experiment and let all the human soul free. We don't know how likely that would 
be, but it is still an option. There might also be other scenarios that can play
out to humanity's favor, and if so, the chances might be greater to meet our 
loved ones again.
 
The Importance of Educating Ourselves!
 
So, what should we do while we're still here in the Matrix? Should we just stay 
idle and wait for our lives to be over? I would strongly suggest that we don't! 
The reason for this goes back to the purpose of the soul. Why did the Divine 
Feminine (Source, All That Is) separate Herself from the main spiritual "body" 
and created separate units of Herself that became souls? She did that because 
She wanted to find out more about all aspects of Herself. This is the reason why
we have freewill--we are free to explore what we call life, regardless of where 
we perceive ourselves to be. Souls are, in their pure form, very creative, 
curious, enthusiastic, loving, and compassionate--willing to explore things in 
order to expand their consciousness. Thus, it doesn't matter whether we consider
ourselves being trapped within this Matrix or not--we can continue creating 
here. 
 
What is most important right now, in my opinion, is that we continue educating 
ourselves and work on ourselves--both as physical bodies and as soul beings. We 
humans are creator gods by default (see my previous research), and when we are 
done here, we are free to create in a big way out in the KHAA. We create with 
our minds--similar to Q in Star Trek. 
 
We bring our experiences with us, as well as all our memories, when we leave the
Matrix. This also means that we leave in the shape we're in. What will you 
create in the KHAA? It depends on your level of consciousness and awareness, and
therefore, the more we learn about ourselves, others, this Matrix, and the 
Universe beyond, the more we and other star races will benefit from our vast 
experiences on this planet. 
 
Have we Graduated When we Leave the Matrix?
 
Before the Alien Invader Force (the AIF) took over this Experiment and isolated 
us from the rest of the Universe, our purpose was to graduate from being creator
gods in a relatively harsh environment to become efficient creator gods in the 
KHAA. The Queen, as a manifestation of the Divine Feminine, divided Her own 
Spirit and created us--the human soul group--which means that we are Her, and 
She feel everything we feel. We were created with all this range of emotions as 
a gift--other star beings don't have that. She wanted to see if we could work as
individuals and as a soul group to overcome the sometimes harsh barriers and 
graduate, having more love and compassion than when we entered the planet. She 
wanted to create a higher level of creator gods--us.
 
Just because we exit the Matrix now, it doesn't mean that all of us have 
graduated--it depends on each one of us. Graduation means that we feel we have 
accomplished what we need to accomplish--we have worked on ourselves to the 
degree that we can see ourselves in everybody else without judging them. We 
understand that everybody is on their own evolutionary path, and we accept that.
We feel love and compassion both for ourselves and for other people and beings 
around us. We understand that we all have choices and have the right to make our
own decisions, based on freewill, whatever these decisions might be and whether 
we agree or not. We care about others as much as we care about ourselves, 
because we are all part of one another. The closer we are to these goals when we
exit, the better off we'll be when we enter the KHAA. Thus, it's important that 
we continue working on ourselves while we're still here. 
 
Because this is an emergency situation, where as many people as possible need to
exit, not many of us will have graduated by the time we leave, but it's 
important that we do our best to get as close as possible. And just because a 
person has all this information, it doesn't mean that they are going to exit 
when it boils down to it. It all depends on our inner determination, focus, lack
of attachments, and our awareness and consciousness level. Many, who thought 
they have no problem exiting might find themselves going toward the Tunnel 
nonetheless because they didn't work on themselves hard enough to keep their 
focus. I'm mentioning this because I want as many as possible to be able to 
really do it when the time comes.

---

 [ [6]1] [6] https://wespenrepublications.home.blog/2018/12/18/article-2-the-death-
trap-and-how-to-avoid-it/ [7] 
 
 [ [8]2] [8] http://wespenre.com/index-level-one-to-level-five.htm [9] 
 
 [ [10]3] [10] Link to our video channel: 
https://www.youtube.com/channel/UC0RVai_3hFfJ75juEEcwNog [11] 
 
Links: 

link

link

image

link

link

link

link

link

link

link

link

Feed: Energetic Synthesis Podcast
Title: Banishing the Lies
Author: Lisa Renee
Link: https://energeticdownloads.com/podcast/BanishingtheLies.mp3
 
December 2018
Banishing the Lies
Lisa Renee
Dear Ascending Family,
In the age of social media and rampant propaganda, most of the public has been 
unable to separate honest and truthful representations from manufactured 
deceptions and lies. For deception to work both sides have to participate, both 
deceiver and deceived have to play their roles. How do we wise up to see the 
lies, the spiritual betrayal, the reality distortions, the energy blocks and 
dark force attachments that are part of being deceived? On a positive note, the 
embodiment principle of one the major chieftains of lies in the Belial gestalt, 
recently left his body and is currently unable to transfer his consciousness 
into another earthly form as he had planned.

• Ode to the Honey Bees
• The cause of bee colony collapse
• The open source solution to the bee colony collapse problem
• Bee warfare: domesticated honey bees spread viruses on plants, driving wild bumblebees to extinction
• Wild bees, butterflies and other pollinators are on the path to extinction if we don't stop poisoning them
• Bees.News sadly lacks a newsfeed :-( go figure :-)
• HoneyBees.News sadly lacks a newsfeed :-( go figure :-)
• Polinators+Polination+Food_Production

Faery blessings -- celeste

Beleif

Faith in a truth.

We beleive that the common usage of the spelling "believe" is unfortunate, which is why be bother to differentiate within our textual writings on this website, however, not being the creator of many of the graphics, their spellings are often "conventional".

Belief

Faith in an illusion.

We beleive that the common usage of the spelling "believe" is unfortunate, which is why be bother to differentiate within our textual writings on this website, however, not being the creator of many of the graphics, their spellings are often "conventional".

Under Biblical Law: WOMEN are incapable of entering into binding agreements / contracts,
their Husband or Father must be present when making agreements or the contract is void.

This article:
It's Not Rape If He's a God - Or Thinks He Is
lays it out clearly... if you don't have the right to contract, then you likewise must not have the right to NOT contract?
BLADERDASH! -- celeste

---

Bio-Radionics

Traditionally 'radionics' is the transmission over any distance, usually involving a technical machine, to a 'subject', of frequencies, derived from a 'reference sample'. Doing the same thing 'psychicly' i term 'bio-radionics'. i often utilize essential oils as the frequency references for psychic healings, accomplishing remotely the same results as aromatherapy, (which itself bypasses all the ego defenses).

"Biotics" may be roughly divided into two classes:

Pro-Biotics, which assist our life force energies and health.

Maximize ones exposure to the broadest spectrum available of pro-biotics. Your intestinal community will have to sort it out amongst themelves, but we need a variety of bacteria sharing the space, so find every kind of probiotic you can at the health food store, and include in your diet regularly, exposure to non-pasteurized fermented foods, e.g. sour-kraut, kefir, yogurt, etc. However, remember that the point is to periodically seed your intestines with a dose of each culture, rather than to overdose on them as if they were foods.

Anti-Biotics, which inhibit the livelyhood of parasites of our life.

andrographis paniculata

bee propolis

bromelain

cayenne pepper

coenzyme Q10

Colloidal Silver is a powerful, natural selective antibiotic and preventative against infections. It acts as a catalyst which disables the enzyme that one-celled bacteria, viruses and fungi need for their oxygen metabolism. They suffocate without corresponding harm occurring to [mankind] enzymes or parts of the [mankind] body chemistry. The result is the destruction of disease-causing organisms in the body and in the food.

echinacea tincture

forsythia suspensa

garlic cloves

ginger

goldenseal

grapefruit seed extract

manuka honey

oil of oregano

olive leaf

oregon grape

pauo d’arco

tea tree oil

turmeric

vitamin C

vitamin D3

The Five Nations -- Our Reptile Brains
By Anna Von Reitz 2020-06-19 10:17 UTC

Most people in the modern world know that they have both a conscious and a subconscious mind. They also know that they have two brains, one that functions as the repository of stored memory, and active thought, and one that keeps the automatic systems of the body operating 24/7. This second brain and the autonomous system it operates is commonly called "the reptile brain".

It is called the reptile brain because, well, that's what it is.

How this happened and to what final end it has come, is a matter of legend on one hand, and modern factual reality on the other.

When it comes to this, not to add to the misplaced focus on our differences, there are five main progenitors --
one group of amphibians similar to axolotls,
and four groups of reptiles -- fish, snakes, turtles and lizards.

It appears that there was not one pathway to our current body plan, but multiple variations, and that these correspond roughly to the four blood types, too:
A, B, AB, and O, shared by the lizard-turtle group.

The AN Family has amphibian-brain ancestry; our parents were Anu and Ana, and we are spread all over the planet, but mostly in the Northern Hemisphere. We come in every color and kind and have the blood type A.
(Scandinavians, Russians, Americans, for example).

The ISH Family has fish-brain ancestry. These people tend to have blood type B.
(British, Finnish, Turkish, Spanish, for example).

The EE Family has snake-brain ancestry; their first parents are by far the most famous: Adam and Eve. Some of them have blood type AB, and represent a melding of the two earlier blood types.
(Hebrews, Greeks, Maltese).

The UR Family has turtle-brain ancestry and the O Family has lizard-brain ancestry, and both commonly have blood type O. They love heat and live mostly in the Southern Hemisphere.
(Uruguay, Peru, Congo, Venezuela, Ecuador).

These subtle differences are not generally appreciated, but in the ancient history of the Americas, these Five Nations were well-known -- those of us who live in America are living on Turtle Island, and legends abound about the Five Nations of People --

• the Salamander-People (amphibians)
• the Fish-People
• the Snake People
• the Turtle People
• the Lizard People

These very ancient stories, legends, and records written on stone and in "books" made of gold relate directly to scientific facts that are only now being explored -- thanks to suppression by the Roman Catholic Church, greedy early explorers, and cynical governments.

In addition to keeping our hearts beating and our lungs breathing, our reptile brains determine our sensitivities to things like radiant energy and magnetism, and account for variations in metabolism.

Our different kinds of reptile brains may also account for subtle differences in body temperature and whether we, as mammals, are more "hot blooded" or "cold blooded", anomalies like color blindness, our sense of direction and spatial orientation, and our ability to visualize things spatially versus thinking in words.

It has long been known that people have different modes of learning new information. Some people learn better by reading words, some by seeing pictures, some by hearing things spoken, and others by reciting aloud to themselves or a combination of these modes of learning.

The US Air Force went so far as to develop the "Read, Write, Recite, Repeat" learning protocol to assure that all students are learning, no matter which mode of learning they use.

Could it be that our favored mode of learning is determined by our reptile brains? And that academic success or lack thereof is not just a matter of favorite subjects or motivation?

Maybe we are all wired a bit differently by our differing reptile brains, and so, some people are "mechanically inclined" while others spout poetry? There is a great deal more to be explored.

Realizing that The Five Nations are more than whimsical anthropomorphic stories adds a new dimension to understanding ourselves and opens a window on the highly developed cultures that have existed on this planet in the past.

It also humbles those who have characterized Native Americans as "savages". The American Indian Nations of North and South America retained this advanced scientific knowledge for thousands of years, in the form of stories told around campfires.

Internet Book of Shadows (Excerpts)

(Various Authors), [1999]

In Service to the Goddess, Moss Bliss aka J.Random Folksinger and Harry Smothers (many filk references)

TXT to HTML "translation" by celeste:crystalfaery

NOTE: Having not yet read ANY of this for actual content, i, celeste:crystalfaery must state neutrality about it, (though in editing i have noticed a number of things i intend to remove, preferring to not publish things i do not endorse, although being warned of negative / limited realities may be useful to some people).
I am treating this as a resource i do not endorse, from which i move relevant material into other articles, which i then critique, e.g. the wiccan rede, or subsequently write, e.g. ahimsa.

NOTE: There appear to be "article numbers" at either the beginning or end of each contained article, yet i am uncertain while offline with only the TXT file as reference, and have therefore placed divisions so as to attach such numbers at the end of the article preceeding that number, whereas perhaps at the beginning of the next article would be correct?

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The Laws

YOUR HIGH PRIESTESS

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

YOUR HIGH PRIEST

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

THE LAWS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Seuss/Zappa: 2000 -- Ascended Masters Party

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How to power a magic spell by Black Cat

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

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

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

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

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

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

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What Is Magick

David Rankine

copyright 1999, 2000, 2001 David Rankine

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-end-

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

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Becoming a Witch

by Morgaine

copyright Morgaine 2001.

This article may be reproduced for non-commercial purposes, providing that this original copyright notice stays in place at all times.

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

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

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

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

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

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

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

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

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

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

Hi there,

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

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

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

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

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

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

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

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

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

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

Preparation

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

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

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

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

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

Closer to the time

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

The Ritual

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

How to find a Coven or Group

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

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

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

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

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

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

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

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

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

Remember:

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

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Brujeria

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

AmberJaguar

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Gender and Nature in Contemporary NeoPaganism

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

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Code of Ethics for Teachers of Wicca

Below is a code of ethics for teachers of Wicca.

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

A Code Of Ethics for Teachers of the Wicca

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

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

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

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

All theoretical information should be supported by ritual demonstration.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A good teacher:

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

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This is a very powerfull Protect Charm Spell.

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

:Items needed:

1.Item you wish to charm.

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

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

Close circle

Hope this spell works well for everyone.

Blessed Be Raziel Of The Nexus

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

Personal Cleansing

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

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

Blessed be...Naddya

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What is Progressive Witchcraft?

By Terminus

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

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Making Contact with the Lord and Lady

(Pre Self Initiation Exercise)

By Karnayna Lilly

An Official Document of

The Green Man Craft Tradition

Copyright copyright 1999

I. Physical Preparations

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

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

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

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

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

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

II. The Ritual

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

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

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

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

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

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

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

"Blessed Be"

Take the incense and say"

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

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

"Blessed Be"

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

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

Make a pentagram before the altar with the words:

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

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

Now invoke the Horned Lord:

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

III. The Proclamation

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

Lift up the cup of wine and say:

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

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

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

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

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

Finis

Karnayna Lilly

karnayna@greenman.zzn.com

Green Man Wicca

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

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Wiccan Fundamentalism

by Ben Gruagach

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

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Defending Eclectic Neopaganism

by Ben Gruagach

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

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Thoughts on Bashing Fluffy Bunnies

by Ben Gruagach

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

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'He Casts the Circle'

Melissa Seims

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

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

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

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

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

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

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

Magus Concecrates Salt & Water ,

H Ps kneels at Altar, takes up sword .says

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

Magical OperationsGuard me at alltimes against mine enemies ,both visa

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

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

Names of ...&...

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

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

Asperging Circle & all present & finely herself. returns vessel

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

Sword H.Ps walks slowly round Circle saying.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

H,Ps in Goddess Position says Arms Crossed

I the Mother, Darksome and Divine,

Mine the Scourge and Mine the Kiss,

The Five Point Star of Love and Bliss;

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

Bow before my Spirite Bright (All bow)

Aphridite Airanrod;

Lover of the Horned God

Queen of Witchery & Night

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

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

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

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

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

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

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

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

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

Footnotes

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Cleansing

Rowan Moonstone 05-28-89

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Initiate then takes the Oath/Obligation, kneeling.

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

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

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

High Priest strikes the bell three times.

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

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Pagan Ritual for Basic Use

(by Ed Fitch)

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

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

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

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

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

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

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

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

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

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

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

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

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

All repeat: "Blessed Be!"

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

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

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

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

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A Circle for Catharsis

Introduction:

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

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

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

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

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

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

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

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

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

Preparation:

Understanding

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

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

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

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

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

Set Up

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

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

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

Procedure:

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

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

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

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

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

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

Rest a few minutes. Feel the peace of emptiness.

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

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

Follow Through:

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

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

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

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

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

Judy Harrow, HPs, Proteus Coven

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Opening (ending) the Circle

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

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

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

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

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Consecration of Chalice, Athame or Other Tool

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

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

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

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

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

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

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

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

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

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

PRESENTATION FOR CHALICE:

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

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

PRESENTATION FOR ATHAME:

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

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

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

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

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Samhain ritual for a small Circle

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

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

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

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

USHERING IN THE NEW YEAR:

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

SCRYING:

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

OFFERINGS/THANKSGIVING:

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

DISMISSAL/OPENING:

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

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

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

(L.A. Hussey 20 Nov 86 12:05:56)

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NROOGD Samhain -- 1987

A Cymro-Norse ritual

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

CELEBRANTS:

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

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

Skadi takes the sword around the circle with these words:

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

Freyja banishes the circle with the hammer and these words:

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

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

Holy hammer, hallow and hold us.

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

Stout stone shield us, shut the circle.

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

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

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

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

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

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

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

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

Skadi (to Freyr)

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

Freyr (to Skadi)

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

Freyja (to Heimdallr)

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

Heimdallr (to Freyja)

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

Vala (to Odin)

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

Odin (to Vala)

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

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

Odin:

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

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

Vala:

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

Both:

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

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

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

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

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

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

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

Freyr speaks as follows:

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

Skadi speaks as follows:

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

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

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

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

Heimdallr:

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

Freyja:

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

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

Heimdallr:

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

ALL:

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

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

Celebrants ground with this formula:

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

Skadi:

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

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

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The Origins of Halloween

copyright copyright 1989, Rowan Moonstone

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

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

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

Where does Halloween come from?

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

What does "Samhain" mean?

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

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

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

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

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

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

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

What about "trick or treat"?

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

Was there any special significance of cats to the Celts?

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

Was this also a religious festival?

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

How was the religious festival observed?

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

What about sacrifices?

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

Were humans sacrificed?

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

What other practices were associated with this season?

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

How did these ancient Celtic practices come to America?

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

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

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

Does anyone today celebrate Samhain as a religious observance?

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

Does this involve human or animal sacrifice?

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

FOOTNOTES:

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

BIBLIOGRAPHY:

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

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Firestar Beltaine 1986

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

CELEBRANTS:

BARD PRIESTESS GODDESS FIREMAKER PRIEST GOD

BARD: (harp accompaniment)

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

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

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

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

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

PRIEST:

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

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

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

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

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

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

FIRE-PASSING CHANT: (drum)

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

PRIESTESS: (once all have passed between the fires)

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

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

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

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

SPIRAL-DANCING CHANT: (drum)

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

BLESSING THE FOOD:

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

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

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

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An Eclectic Circle Ceremony

Durwydd, 1989-90

Preliminaries

WATER:

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

SALT:

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

MIXING:

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

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

Casting of the Circle

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

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

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

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

Sealing of the Circle

(seal with water/salt mixture)

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

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

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

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

(Seal with Censer)

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

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

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

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

(Seal with Candle)

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

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

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

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

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

Setting the Watchtowers

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

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

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

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

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

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

Invocation of the Elements

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

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

---

A Mabon rite outline

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

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

What is Mabon?

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

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

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

About the Mabon rite itself:

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

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

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

Outline:

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

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

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

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

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

---

A MIDSUMMER CELEBRATION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

---

Ceremony of Initiation

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

Guided Meditation

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

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

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

Processional

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

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

Raising of the Circle

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

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

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

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

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

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

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

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

Statement of Purpose

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

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

The Warning

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

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

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

Administration of the Oaths

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

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

INITIATE: "I am."

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

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

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

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

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

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

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

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

ALL yell quickly: "SO MOTE IT BE!"

Triggering of the Spell

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

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

Follow-through and Earthing of Power

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

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

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

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

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

ALL: "BLESSED BE!"

---

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

Russ Anderson

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

INVOCATION TO FRIGG

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

INVOCATION TO BALDUR

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

INVOCATION TO FREYJA

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

INVOCATION TO FREYR

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

INVOCATION TO BRIGIT

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

INVOCATION TO HERNE

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

INVOCATION TO THORR

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

---

An Isian Circle Casting

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

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

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

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

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

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

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

All: "So mote it be."

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

All: "So mote it be."

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

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

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

All: "So mote it be."

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

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

All: "So mote it be."

(P): "Welcome and Blessed Be."

All: "Blessed Be."

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

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

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

He returns to the altar and replaces the wand.

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

All: "So mote it be."

(PS): "Welcome and Blessed Be."

All: "Blessed Be."

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

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

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

All: "So mote it be."

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

All: "So mote it be."

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

All: "So mote it be."

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

All: "So mote it be."

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

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

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

Circle closing

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

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

All: "So mote it be."

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

All: "Blessed Be."

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

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

All: "So mote it be."

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

ALL: "Blessed be."

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

ALL: "So be." "Merry part and blessed be."

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

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

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

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

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

---

Circles, why use them?

Mel White

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

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

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

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

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

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

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

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

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

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

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

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

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

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

---

Handfasting (Wedding)

Ryan Hunter

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

Ryan Hunter

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

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

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

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

[BRIDE] Yes, it is true.

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

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

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

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

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

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

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

[GROOM] It is my wish.

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

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

[BRIDE] It is my wish.

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

(to Groom) Repeat after me:

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

(to Bride) Repeat after me:

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

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

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

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

---

Initiation Into The Coven, Outdoor Version

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

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

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

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

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

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

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

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

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

Challenger:"Who speaks for you?"

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

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

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

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

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

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

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

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

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

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

The candidate answers: "I am."

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

The candidate answers: "Yes."

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

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

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

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

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

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

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

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

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

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

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

Transcribed to computer file by Seastrider

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Neo-Pagan Ritual

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

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

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

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

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

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

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

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

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

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

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

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

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A Celebration of May Day

by Gwydion Cinhil Kirontin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE END

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Midwinter Night's Eve: Yule

by Mike Nichols

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

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

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

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

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

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

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

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

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

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

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

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Winter Solstice or Yule

The High Priestess says:

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

All:

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

All:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

P: "Who goes down in darkness?"

All: "Who is that?"

P: "Who sails?"

All: "Who is that?"

P: "The Renewer."

All: "Who is that?"

P: "Who brings the golden fruit."

All: "Who is that?"

P: "Unstained."

All: "Who is that?"

P: "Whose hands are open?"

All: "Who is that?"

P: "Whose eyes are bright?"

All: "Who is that?"

P: "Whose face is shining?"

All: "Who is that?"

P: "Morning's hope."

All: "Who is that?"

P: "Who passes the gate?"

All: "Who is that?"

P: "Who returns in light?"

All: "Who is that?"

P: "A glow between twin pillars."

All: "Who is that?"

P: "A cry between thighs."

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

High Priestess: (leading, repeated by all)

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

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

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

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

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

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

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

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

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

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Yule in Britain

Copyright copyright 1987, Tana Culain

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

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

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

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

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

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

A Monthly Rune (Traditional)

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

Recipe for Wassail for 8

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

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

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

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

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

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Witches' Lesser Banishing Ritual of the Pentagram

by Paul Hume

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

Non-Solar symbolism

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

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

The Pentagrams

Again, the pentagram should be used. This symbol is universalto many, many systems of magick, including Wicca, as you know. Thefive-pointed star has supreme power over the Elements: Spirit, Fire,Water, Air and Earth. It drives off negative influences andattracts positive ones. It is an essential part of the rite andthere is no symbol that can take its place as effectively.

The Names

I prefer using the Hebrew God-Names as is. In this connectionthey express formulae that govern the Elements and are no morereligious than E=MC squared. However, there are equivalent WiccanGod-Names, which I describe in the next section, as substitutes forthe Archangels. The use of the same Names to activate the stars andto invoke the Elemental force is quite in keeping with the Wiccantradition, which does not use the same hierarchical system ofGod-Name, Archangel, Angel, Ruler, Spirit, etc. that Qabalism does.

The Archangelic Invocation

Instead of the Hebrew Archangels I described, you could useWiccan Deities to invoke the 'pure' form of the Elements.

AIR-EAST: The Air image in Wicca seems to be masculine andrelates to Herne, the Black Man, the messenger of the Gods, orthe Sky Gods: Odin, or Lugh as the rising Sun God. The God can beimagined as riding through the night sky, at the head of the WildHunt, or rising above the branches of the world-ash. Instead of theSword given to Raphael, the God might carry a staff, spear orwand, which is attributed to Air in most Wiccan traditions.

FIRE-SOUTH: The Fire image is definitely masculine and relatesto the Horned God: Cernunnos, Lucifer, call Him what you will.He stands in the hot light of the noonday sun, radiating fieryenergy. He would bear an Athame or sword, which is the weapon ofFire in most Wiccan styles.

WATER-WEST: The Water image is the Maiden, the mistress of theMoon and the Tides: Aradia, Artemis, Venus rising from thewaves. Her image is lit by the silver light of the moon, upon atranquil reach of water or the foaming sea. She might hold thechalice, symbol of water (alternatively, the cauldron might beenvisioned).

EARTH-NORTH: The Goddess in Her aspect as Earth Mother is here:Hertha, Habondia, Demeter. She stands beneath the golden,life-giving sun surrounded by the fruits of the Earth. Before her,a platter flows with good things of the Earth, for thedisk/shield/platter is the pentacle, magick instrument of Earth.These are only bare sketches of the magickal images that a witchmight use to replace the Qabalistic images of the traditionalpentagram ritual. I offer them for what they are worth.

A few points to note:The phases of the sun used in the Archangelic images(East:Dawn; South:Noon; West:Sunset; North:Midnight) are not thesame, nor are they as important to Wicca. Instead, the poles of dayand night are established: Night for the East-West axis and Day forthe North-South axis.The male-female poles are established with the masculineimages (Herne and Cernunnos) attributed to the active Elements (Airand Fire) and the feminine images (Aradia and Habondia) to thepassive Elements (Water and Earth). Note that one figure of eachgender stands in light, and one in darkness. Thismale-female/positive-negative/active-passive polarity is central tovirtually all systems of magick, eg. the yin/yang symbol in orientalsystems. I may be betraying solar-phallic tendencies by theseassignments, and you may want to use different attributions: TheMaiden can be Air and the Mother switch to Water, with the Huntermoving into Earth, for example. Heck, the dual God Forms shouldperhaps be invoked in each quarter. eg. Venus/Adonis imagery in Eastor South, Hertha/Herne in West, etc.

The Star Of [Solomon David]

The last line of the Invocation refers to a 'six-rayed star' and the mental work calls for imagining a Star of [Solomon David]. This is not a specifically Jewish symbol in this context. The six-pointed star, or hexagram, is the Qabalistic symbol par excellence of initiation and spiritual illumination. The upward-pointing triangle represents the aspiration of the magician to the Gods, and the downward-pointing triangle represents the divine power, flowing down to the world. These meet at the moment of magick and the interlaced triangles forming the hexagram symbolize the power of this meeting. Should you prefer not to use the Star of [Solomon David], you can replace the mental image with any symbol showing the meeting of your soul and the power of the Goddess. This can even be a private symbol, one that is meaningful only to you. Alternatively, you can just envision the sphere of white light from the Q-Cross, as a symbol of divine power. Replace the words about the 'six-rayed star' with some descriptive form: 'the seal of the Goddess,' or 'the sign of my Awakening,' or simply 'the light Divine.'

Wiccan Pentagram ritual

Rubric [This is a form of the rite incorporating the changes insymbolism discussed above]

WICCAN CROSS Face East. Touch forehead. Say IO EVOE HERTHA('Blessed be Hertha,' or other Name by which you worship the Goddessas Creatrix) Touch solar plexus or genitals. Say IO EVOE CERNUNNOS('Blessed be Cernunnos,' or other name by which you worship theHorned God as the Earth) Touch right shoulder. Say EKO EKO AZARAK('Hail, hail force of fire') Touch left shoulder. Say EKO EKOAMELAK ('Hail, hail to the glory') Extend arms in form of a cross.Say IO EVOE ('Blessed be.') Clasp hands upon breast and say 'So moteit be.'

CIRCLE OF PROTECTION Trace pentagram in East. Say HERNE. Tracecircle of protection until facing South. Trace pentagram in South.Say CERNUNNOS. Trace circle of protection until facing West. Tracepentagram in West. Say ARADIA. Trace circle of protection untilfacing North. Trace pentagram in North. Say HABONDIA. Finish tracingcircle, closing it in the East.

INVOCATION OF THE GREAT GODS Return to center of circle and faceEast. Extend arms in form of a cross. Chant: Before me HERNE The Huntsman Behind me ARADIA The Maiden On my right hand CERNUNNOS, the Horned God On my left hand HABONDIA, the Great Mother About me flame the pentagrams And above me shines the light of the Goddess.

Repeat the Wiccan Cross. Rather than performing this in the rathermeasured cadences of Qabalistic Ritual, a form of dancing andchanting more pleasing to the God-forms of Wicca might profitably bedevised.

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On the Lesser Banishing Ritual of the Pentagram

by Tim Maroney

The Lesser Banishing Ritual of the Pentagram is one of the chiefrituals of Western Magick. It has been with us at least since theGolden Dawn of the nineteenth century, and it has penetrated into allthe many Golden Dawn spinoffs, including Neo-Paganism. Yet there isstill no widely available, clear instruction. The directions of themagical orders are mere mnemonics for those who are assumed to havepersonal instructors. To formulate my personal approach to theritual, to aid any others who may be considering practicing the LBR,and to satisfy the idle curiosity of any gawking onlookers, I have puttogether this short discussion of the ritual and its symbolism andperformance.

A. Intent of the Ritual

The real action of a magick ritual takes place in the mind. Ritualis a form of moving meditation. The effect is also primarilypsychological.* The LBR is a tool to facilitate meditation.

[*Not all players would agree with this statement. Many would saythat the effect of the LBR is a fortified and cleansed area on theastral plane, which they think is as real as Hoboken, if not more so.It doesn't really matter in practice.]

The experience of a proper LBR is pleasurable and soothing, yetenergizing and empowering. One is made at home in the mystical realm,protected from lurkers and phantasms by strongly imagined wards. Thissolace from mundane experience is a precondition for more seriousworks of meditation or ritual, but it can also form a healthy part ofthe life of the mind by itself.

B. The Ritual

I'll just reprint the description of the Lesser Banishing Ritual ofthe Pentagram from Liber O, a publication of the occult order A.'.A.'.Touching the forehead, say "Ateh (Unto Thee)."Touching the breast, say Malkuth (The Kingdom)."Touching the right shoulder, say "ve-Geburah (and the Power)."Touching the left shoulder, say "ve-Gedulah (and the Glory),Clasping the hands upon the breast, say "le-Olahm, Amen (To the Ages, Amen)."Turning to the East, make a pentagram (that of Earth) with the proper weapon (usually theWand). Say (i.e. vibrate) "IHVH" (Ye-ho-wau*).Turning to the South, the same, but say "ADNI" (Adonai).Turning to the West, the same, but say "AHIH" (Eheieh).Turning to the North, the same, but say "AGLA" (Agla).Extending the arms in the form of a cross say:"Before me Raphael;Behind me Gabriel;On my right hand Michael;On my left hand Auriel;For about me flames the Pentagram,And in the Column stands the six-rayed Star." until xxi. Repeat steps (i) to (v), the "Qabalistic Cross." [* Modern scholarship has a different take on the pronunciation of theBig Guy's name. I use "Yahweh" rather than the "Ye-ho-wau" of LiberO because that's what the Catholic priests of my youth taught me tosay, and I've never been able to shake it off. Use whateverpronunciation you prefer, or a different name altogether.]

C. Politics of the Ritual

With practice, you will no doubt come up with your own style ofperformance, and your own different symbolism for ritual acts.Different people do rituals as differently as actors play parts, eventhough the lines and motions may be fundamentally the same. (Thealternative is an authoritarian, dogmatic horror which is alien to thedeep occult understanding of religion, but is still common in magicalgroups.) Slavish imitation will get you nowhere in Magick-- except, perhaps, to some high spiritual degree!

The Christianity -- or at least angelic monotheism -- of the ritualsymbolism may give a start to some. Many of us involved in occultismhave strongly negative feelings about Christianity. These are perhapsjustified, but there are a few saving graces here.

First, as with any ritual, you should feel free to make it yours, tomess around with it. If you don't start to at least play with thestyles of a ritual after a while, you are probably not doing it verywell. It is perfectly legitimate to substitute cognate symbols at anytime. However, the saying in the martial arts is that one firstlearns another's style, and after mastering it, moves on to createone's own. For a beginner, it will be easiest simply to use anexisting ritual form in order to explore the meaning of a banishingritual.

Given that experience, which transcends any mere set of symbols, onemay devise a form more in keeping with the emergence of one's personalstyle. For instance, Neo-Pagans use a highly reified form of the samebasic ritual in many of their traditions, but with non-Christiandeities, spirits, and heros at the quarters. Aleister Crowley wrote anew version which made the performance more dancelike, and used thenames of Thelemic deities and officers rather than monotheist gods andangels. My private version, called "Opening the Threshold", isentirely atheistic and philosophical.

In any case, of those people who so abhor Christianity, how many havelooked at some of the practices of historical pagans in Europe, Asia,Africa and the Americas? No religion should ever be "accepted" by anoccultist. When using any religion's symbolism, the adept should cutto its sacred poetical core and discard the political dross. By thisstandard, Christianity looks about as good as any other religion.Without this standard and by factoring in historical excesses and powerplays, almost all known religions look just about as bad as Christianity.

In other words, someone who will happily use Norse gods, Arthurianheroes, Taoist immortals, Voudoun loas, or what have you in rituals,but will never touch a Christian angel, is guilty of the samenarrowness he or she probably imparts to the Christians.

The Vibration of God-Names

In the LBR, the vibration of the god-names "charges" or "enlivens"the pentagrams in the air. This is difficult to describe, but easy torecognize. There is a feeling of presence in one of these chargedwarding images -- though not necessarily a feeling of true externalityor separate intelligence.Weare told to "vibrate" the names. The description and illustrationof the "vibration" given in Liber O have been known to mislead peopleinto hilarious postures. What the picture most resembles is theskulking monster from the movie The Mummy. To the modern eye, it isremarkable how truly unclear a photograph can be.I didn't learn how to vibrate a god-name until I signed up with yetanother occult order and was taught it in person. I wouldn't wish theensuing experience on anyone, so here is a description which I hopewill be adequate in print.

Vibration phase i -- The Sign of the Enterer (1-4)

1. Stand upright. Blow all the air out of your lungs. Hold yourarms straight out at your sides.

2a. Close your eyes and inhale nasally, imagining that the breath isthe name. The exact nature of this imagination differs from person toperson. Thus, you imagine yourself inhaling the name into your lungs.

2b. As you inhale, sweep your forearms smoothly and deliberately upso that your fists rest on your temples.

3. Imagine the breath moving down through your torso slowly, andthrough your pelvis, your legs, and finally to the soles of your feet.(Don't do this so slowly that you are hurting for air when the namereaches your feet!)

4a. The instant the inhaled vibrational name hits the soles of yourfeet, imagine it rushing back up and out.

4b. Simultaneously, throw yourself forward, thrusting your left footforward about twelve inches (or thirty centimeters) and catchingyourself on it. Your hands shoot forward, together, like a diver.You bend forward at the waist so that your torso winds up parallel tothe floor.

4c. The air in your lungs should be blown out through your nose atthe same time, but imagine the name shooting out straight ahead.

Steps 3-4 are known as the Sign of the Enterer, or of Horus. Thissymbolizes powerful active energy. The Enterer should be something ofa "rush". The vibrational name is projected outwards into moretangible manifestation -- in this case, in the pentagrams of the LBR,which are charged by the force of the projected god-names.

It is highly inadvisable to omit the portion of step(4b) which reads"catching yourself on it." But again, I have no desire to infringe onyour freedom of choice.

Vibration phase ii -- The Sign of Silence (5)

5. Finally, withdraw into a standing position, left arm hanging atyour side, right forefinger on lips, left foot pointing ninety degreesout from the body.

Step 5 is called the Sign of Silence, or of Harpocrates. ThisEgyptian god was mistakenly believed (at the turn of the century) topertain to silence, because his finger or thumb was touching his lips.This gesture is now believed to be a symbol of childhood; thiscorrection appears in the World card of Crowley's "Book of Thoth"Tarot deck. Harpocrates was the god of the Sun at dawn, and sosymbolizes wonder, beauty, potential, growth. So, step 5 may be donein this academically corrected light instead.

However, the "hush" gesture of the Golden Dawn Sign of Silence isadequate for the modern occultist, even if deprived of A DivineIdentification. It is a common gesture, at least in the Europeanculture, meaning silence. Silence perhaps balances the ultra-activeSign of the Enterer better than does the more scholarlypositive/active "Sign of Harpocrates the Rising Sun", and silence issurely no alien concept to mystics.

The Invocation

The pentagrams are given form by the drawing, life by the vibration,identity by the four-part prayer of steps (x) to (xiv). Some peopledo very elaborate visualizations of angelic guardians on each of (xi)to (xiv). Because of my tragic personal deficiencies, I am contentwith strong feelings of presence, identity, and divinity in each ofthe four directions.

A horizontal cross is built up step by step as you say, "Before meRaphael", etc, with you at the center; and the position of your armsforms a vertical cross, a renewal of the Qabalistic Cross from thestart of the ritual. You may feel a quite peculiar rising andexpansion when both of these crosses are formulated. One has becomethe center of the geometry of the space, and it is like a little worldin itself, cut adrift from the mundane currents of everydayexperience.

Steps (xv) and (xvi) are when the real banishing takes place, during"For about me flames the pentagram, and in the column stands thesix-rayed star." A great pulse of force is emitted during these steps,imposing the personal will on the space and clearing it of all hostileinfluences.

After this is done, the invoked "archangels" maintain the banishingeffect, guarding in all four directions. Of course this talk ofangels is all bullshit -- the importance lies in the psychologicaleffect. Whether there "really is" an archangel standing therekeeping out inimical spirits is not important. The "feeling ofcleanliness" is what matters.

Concluding Cross

The final Qabalistic Cross is an affirmation of the completeness andsymmetry of the ritual, and also a new self-consecration. This ismore efficacious than the previous Cross because it is done in abanished environment.

One is now ready to do a formal invocation, an evocation, ameditation, or whatever the overall purpose may be. The LBR is apreliminary ceremony, although it has a beneficial effect in itself.It can profitably be done as a stand-alone ritual, but you should moveon. The LBR should keep away the horrible ickies that turn so manynovices away from Magick. Its mastery is a first step to adeptship.

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Mystical Pentagram

Brightstarr, Kathexis

The Mystical Pentagram is a technique which will enhance psychicself-awareness. Practiced on a daily basis it will produce surprisingindividual results. One of the features of this technique is that itencourages personal development by allowing each entity to discover apersonal mantra which corresponds to the five elements.

To begin, you will need a table of correspondences such as "777"by Aleister Crowley. Look up the names of the gods and goddesses whichcorrespond to the air element. Pick a name which when chanted 'feels'right for you. For example, Nu is the Egyptian lord of the firmamentand corresponds to air. If I were inclined towards egyptian deities, Iwould chant the name Nu for several minutes to see what effecttranspired. If I felt relaxed, comfortable, and generally positive Iwould inwardly know that this name would be in tune with my innerself. Proceed to find correspondences for fire, water, and earth inthe same manner and finally for spirit since it is the aggregate ofthe four common elements.

Once you have found a personal mantra or a chant consisting offive names, vowel sounds, etc. You are ready to proceed with thepractical application of the Mystical Pentagram.

Assume your favorite meditation position, relax and begin tobreathe in a rhythmic pattern; ie. inhale count one, two, three, four,exhale count one, two, three, four and so on. Continue to breathe insuch a manner for about five minutes so that a definite rhythm isfirmly established.

Visualize the five psychic centers. Memorize their positions sothat you become familiar with the positions.

Next visualize a brilliant white light forming a circle aboveyour head in the spirit center. Mentally draw a white light pentagramwithin the circle of light. This should be an invoking pentagram.

If your mind should begin to wander, gently bring it back andvocally vibrate the mantra you have chosen for the spirit center. Letyour mind dwell on this center and intone your mantra several timesfor at least five minutes.

Next see a shaft of white light radiate down through your skullstopping at your throat near the adam's apple. See a circle of whitelight begin to form and pulsate. Mentally draw an invoking pentagramwithin the circle of light and vocally vibrate your chosen mantra forthe air center. Continue to stimulate this center for at least fiveminutes.

Now see a shaft of white light radiate down through your torsostopping at your fire center. This is located just above the navel.See a brilliant white light begin to pulsate at this center and drawan invoking pentagram within the circle of light. As your mind beginsto wander gently guide it back to he image of the glowing whitepentagram. Here vibrate your chosen fire mantra. Once this center isstimulated the sensation is unmistakable. A mild tingling or vibrationof the solar-plexus area is physically experienced. Continue to dwellon this center for at least five minutes.

See the shaft of white light push down to the water center whichis located in the groin area. Here, too, a brilliant circle of whitelight should be visualized. Again draw an invoking pentagram withinthe circle of light. Intone the mantra for the water center and repeatthe sound several times for the next five minutes.

Having arrived thus far, see the shaft of white light radiatedown through your legs stopping at the bottom of your feet which isthe earth center. Form a brilliant, white, pulsating circle of lightand draw an invoking pentagram within the circle. Intone your earthmantra and vocally vibrate the sound several times during the nextfive minutes.

When all of the energy centers have been stimulated, direct thelight energy from the spirit center to the earth center. As you exhalesee the light travel from the top of your head down through your bodyto the bottom of your feet. As you inhale see the energy travel fromyour feet up through your body up to the top of your head, the spiritcenter. These circulations should be persisted for at least sevencomplete circuits. See the energy cleanse and vitalize every part ofyour being and expand your awareness to cosmic consciousness. As youcontinue to repeat this technique each day you will begin to see andfeel a change in your psychic awareness and a marked improvement inyour health.

Don't become discouraged if you don't achieve resultsimmediately. This technique produces very positive effects but theyare cumulative in nature. Be gentle with your inner self however youmust also be persistent and keep the communication open. It is also agood idea to perform this exercise at the same time each day in orderto allow your body cycles incorporate the energy flow in a naturalorder.

Suggested reading: The Art of True Healing -- Israel Regardie Energy Ecstasy -- Bernard Gunther

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Basic Spell Construction

Because of the very nature of Magick, each working should be highlyindividualized and personal. Even if following a traditional spell,it should be tailored to your specific needs to be most effectivefor you. Understanding the basics of Spell Construction will enableyou to formulate your own specific, effective spells for any purposeyou desire.

Preliminary planning is necessary. The very first step is to decideprecisely what your desired end result is to be. Before you canstart, you must decide where you are going. You must be veryexplicit.

It is important, also, that you choose your time carefully. Youshould take into consideration all Astrological implications, energycurrents and Moon phases.

The Moon is the astronomical body closest to us and, therefore, hasa profound influence upon us, it is very important to choose a timewhen the Moon is in an astrological sign which is appropriate foryour working. For example: Aries/Action -- Enthusiasm,Taurus/Renewal -- Sensuality, Gemini/Communication -- Curiosity,Cancer/Emotion -- Nurturing, Leo/Vitality -- Determined, Virgo/Organizing --Studious, Libra/Balance -- Cooperation, Scorpio/Sexual --Philosophical, Capricorn/Authority -- Ambitious, Aquarius/Innovation-- Social, Pisces/Sensitivity -- Idealistic.

Bear in mind that magickal workings for gain, increase or bringingthings to you, should be initiated when the Moon is Waxing (fromDark to Full); when the Moon is Waning (from Full to Dark), it istime for magickal workings of decrease or sending away.

The highest energy occurs at the Full Moon and, therefore, this isthe most powerful time for magickal workings. The New Moon is thenext most powerful time for Magick.

Whenever possible, follow Nature's own energy flows. Thereis a natural time for starting things (a planting time), formaturing things (a growing time), for reaping things (a harvesttime) and, of course, a time for rest and planning.

Flowing with these currents will make your magickal work much easier.

Remember to plan your project for a time of uninterrupted privacy.It is important that you have no distractions. Generally speaking,it is best to work as late at night as possible. A time when thereis less frantic energy is most appropriate. You might considerMidnight or later.

In choosing a place to do your magickal working pay particularattention to your needs, for you must be comfortable. Your placeshould be private, quiet and secure. If at all possible, set asidea special place for this purpose only. An unused room, a specialcorner of your bedroom, a quiet, secluded spot in your garden. Aplace that is yours. A place that you can come to whenever needarises and that is as free from intrusion of others as possible.

Prior to the night of your magickal working, gather together thethings that you will need. All of the things used are tools. Theyhave no inherent magick. They are to help you create a mood. Ifcorrectly made and used, they will trigger primitive responses fromdeep within you. They should be chosen with care.Consider the purpose of your ritual and choose your toolsaccordingly. If your magick is to be sexual, your candles, oils,incenses and so forth should bring forth a sexual response. If thedesired result of your Magick is tranquility, then the tools shouldmake you feel calm, peaceful and serene. Any candles you might useshould not have commercially added fragrances as these may not beappropriate for your working.

Prior to your ritual, prepare yourself and your equipment by anymeans necessary to clean and purify. Historically, people havefasted, followed meticulous and detailed bathing practices,practiced chastity and used many other methods.

Most often a ritual bath is the preferred method. A bath frequentlyutilizing candlelight, fragrant herbs, bath salts or sensuous oils.A sumptuous hot bath, special bathing preparations and appropriatelighting, combined, can create the soothing effect which will helpin the very important step of relaxing and clearing the mindcompletely of all mundane thoughts and experiences of the day. Your ritualbath should, also, begin to set the specific vibrations conducive toyour purpose into motion. You must not only cleanse and purify butmust also begin to create the type of energy necessary.Once your purification process has been accomplished, you are nowready to begin. Proceed to the special place you have previouslychosen in which to perform your magick. If at all possible, youshould make use of the primitive responses set into motion by a wellchosen piece of music. Your music should start slowly and build toa rousing climax.

As you use your oils, light your candle or incense (or utilize anyother tool you have chosen), you should begin to further intensifythe energy that you have set into motion around you. A high degreeof intensity is vitally important.

The Altered State of Consciousness that you must reach is not ameditative state. Anything that interferes with your ability toconcentrate upon, reach and control the high energy state necessaryto perform magick should be avoided, such as screaming children, asink full of dirty dishes, use of alcohol or drugs, etc.

Do not scatter your energy by attempting to do more than onemagickal working at a time.

Remember that Magick is the manipulation of energy, a thought is aform of energy and a visualization is an even stronger form ofenergy. Your visualization can be a method used to intensifyfurther and direct your will. Your visualization can be the methodby which you control the magickal energy you have produced.You must know what you want. You must see it. You must feel thehigh energy flow. You must direct it.

One of the most important elements in the practice of any form ofMagick is the Universal Law of Cause and Effect. This means thatwhatever you do (or don't do) you cause something to happen.

The most important consideration is the Universal Law ofRetribution. This means that no matter what you do, it comes backto you in like kind.

It is the nature of things that as you send something out it gainsmomentum, so that, by the time it comes back to you, it is threetimes stronger. If you do something nice for someone, someone willdo something nicer for you.

"As you weave andspin your spell,Three fold return the tale will tell."

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Tool Blessing Ritual

A purification of objects for ritual use and their transformation into magical items.

(The area is prepared by placing a quantity of each element in the properquarter, as well as preparing the altar in the usual way. If available, acauldron (empty) is placed in the center of the circle. Candles are placedat each of the four corners and lit, progressing deosil from the east.Salt and water are blessed, and the celebrants are purified with them. Amagic circle is cast, and watchtowers summoned. The god is then drawn downas follows: The priest stands before the alter in the Osiris position, arms crossedacross chest and feet together. The Priestess kneels before him with faceand arms upraised.)

PS: Hephaestus, forger of magic, descend upon this the body of thy priest and servant, lend us the strength of your arms. Prometheus, shape of man, descend upon this the body of thy priest and servant, lend us your fire and foresight. Morpheus, weaver of dreams, descend upon this the body of thy priest and servant, lend us your subtlety and vision.

P: I am he, the shape-god, forger, builder, artisan, smith. With strength and craft I form the world. (The Priest helps the Priestess to rise and she stands in the center ofthe circle in the god position, extending her arms outward and down, palmsfacing forward. The Priest kneels before her with head bowed.)

P: Clotho, spinner of the strand of life Descend upon this the body of thy priestess and servant. Lend us your wheel of making. Hecate, caster of spells, Descend upon this the body of thy priestess and servant. Lend us the power of your magic. Aphrodite, goddess of love, Descend upon this the body of thy priestess and servant. Grant us eros, philos, aristos, agape. PS: I am she, the weaver-goddess, Painter, poet, sculptor, witch. With art and love I form the world. (The priestess extends her hands to the priest and helps him rise. The priest cups both hands and scoops from the cauldron, then offers to the priestess.)

P: Drink now from the cauldron of Cerridwen, whose draughts bring knowledge, peace and life. (The priestess sips from the cupped hands, after which the priest drinks.The objects to be blessed are taken from the altar by the priest and movedwiddershins to the west quarter, and immersed in the water there.)

P: Spirits of the west, in water born In cool waters cleanse these tools And wash from them all hurt and harm This I ask, this charge I lay, By oak and ash and bitter thorn. (The objects are moved by the priestess to the south quarter and movedabove the flames there.)

PS: Spirits of the south, in fire born In shining flames purify these tools And burn from them all impurities This I ask, this charge I lay, By oak and ash and bitter thorn. (The objects are moved to the east quarter by the priest and moved throughthe incense smoke.)

P: Spirits of the east, in sweet air born In swirling winds polish these tools And sweep from them all phantasm and illusion This I ask, this charge I lay, By oak and ash and bitter thorn. (The objects are moved to the altar by the priestess, and placed upon the pentacle.)

PS: Spirits of the north, in cool earth born In mother earth ground these tools And take from them all spirits dark This I ask, this charge I lay, By oak and ash and bitter thorn. (The person consecrating the tools now offers an impromptu or preparedcharge to the items, stating their purpose and mode of use. They are thentaken up by the priestess and moved to the east quarter.)

PS: Spirits of the east, from the bright air come, Fill these tools with the swirling energies of the whirlwind Make them float like the breeze Spirits of air, hearken unto me, As I do will, so more it be. (The tools are now taken up by the priest and moved to the south quarter.)

P: Spirits of the south, from wild fire come, Fill these tools with the burning energies of the flames Make them glow with bright fire Spirits of fire, hearken unto me, As I do will, so more it be. (The tools are now taken up by the priestess and moved to the west quarter.)

P: Spirits of the west, from soothing water come, Fill these tools with the calming energies of the warm rain Make them flow like the tide Spirits of water, hearken unto me, As I do will, so more it be. (The tools are now taken up by the priestess and moved to the altar.)

PS: Spirits of the north, from firm earth come, Fill these tools with the ordering energies of the growing crops Make them flourish like grapes on the vine Spirits of earth, hearken unto me, As I do will, so more it be. (The priest takes the tools from the altar and steps backwards. The priestess stands atthe altar facing south towards the priest. The priest extends his right arm in parallel to theground, between he and the priestess, with the tools in his hand.)

P: I am the god, ever desiring. I am the stag in the woods, I am the sun in the noonday sky, I am the lover in the dark. I offer passion, strength, devotion and the swiftness of the hunt. (The priestess extends her right arm in like fashion, and places her handover that of the priest.)

PS: I am the goddess, ever nurturing. I am the tempting beauty of the maid, I am the quiet strength of the mother, I am the infinite wisdom of the crone. I offer life, love, warmth and the fruitfulness of the fields. (Both step towards each other and turn their hands and arms so the fingerspoint upwards with the palms facing their own chest, cupping the other'spalm between and holding the tools. They clasp each other with their left arms.)

P&PS: Male and female, yin and yang, light and dark, action and stillness. Apart we are forever incomplete, but together we form one. In our joining we are blessed. In our union, the limitless energy of universe is released and captured here. P: As I do will, PS: As I do will P&PS: As we do will, so mote it be. (The priest and priestess kiss, then release grasps. If the number and sizeof the tools precludes them being held in one hand simultaneously, the lattercharging section should be repeated for each. The tools are replaced on thealtar. Cakes and wine are blessed and consumed and a period of relaxationand rest follows. The watchtowers are then dismissed and the circle opened.)

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Dedication of Altar and Athame

Durwydd MacTara (1990)

Altar

This Altar in the circle's center, A focal point that only good may enter.

Erected to God and Goddess in strength, Circular, it has neither breadth nor length.

Focal point in A Circle of Power, A mighty lens for every Tower!

Sacred to Lord, Maiden, Lady and Crone, The foundation of many a powerful Cone!

Resting Place of Magick and its implements, Let veneration and Love be our only sentiments!

A tool of will, powerful and free, As it is willed, So Mote it Be!

Athame

Mighty Deities, Gracious Lady and Mighty Lord, As I perform this ritual, Pray hearken to my word.

This tool, conceived in Mind of Air, (point east) Forged and formed in Fire of the South, (point south) Power tool for those who dare, I CLAIM thee with my mouth! (kiss blade)

Tempered with Water for Strength, (point west) Also dedicated to the Earth,in Power. (point north) Blessed be, entire in length, (kiss pommel) As it partakes of every Tower!

By the Power of Cosmos, As above, (point up) The Expression of Cosmos, is below. (point down) Upon this instrument of Will and Love, My Sacred Tie I bestow! (1 drop of blood on each side and hilt)

This tool is dedicated to my service of Lady and Lord, Please find this work beneficial and good. Bound to thee by homage, decimation, effort and word, Bound to me by words, will and blood.

By the powers of earth, sky, star and sea; Such is my will, So mote it be!

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Beltane: Its History and Modern Celebration in Wicca in America

by Rowan Moonstone

The celebration of May 1st, or Beltane as it is known in WiccaCircles, is one of the most important festivals of our religious year.I will attempt here to answer some of the most often asked questionsabout this holiday. An extensive bibliography follows the article so thatthe interested reader can do further research.

Where does the festival of Beltane originate?

Beltane, as practiced by modern day Witches and Pagans, has itsorigins among the Celtic peoples of Western Europe and the BritishIsles, particularly Ireland, Scotland and Wales.

What does the word Beltane mean?

Dr. Proinsias MacCana defines the word as follows: "... theIrish name for May Day is Beltane, of which the second element, 'tene', isthe word for fire, and the first, 'bel', probably means 'shining orbrilliant'."1 The festival was known by other names in other Celticcountries. Beltaine in Ireland, Bealtunn in Scotland, Shenn do Boaldynon the Isle of Mann and Galan Mae in Wales.2

What was the significance of this holiday to the ancients?To the ancient Celts, it symbolized the coming of spring. Itwas the time of year when the crops began to sprout, the animals boretheir young and the people could begin to get out of the houses where theyhad been cooped up during the long dark cold winter months. Keep in mindthat the people in those days had no electric lights or heat and thatthe Celtic countries are at a much more northerly latitude than many of usare used to. At that latitude, spring comes much later and winter lastsmuch longer than in most of the US. The coming of fair weather and longerdaylight hours would be most welcome after a long cold and dark winter.

How did the ancient Celts celebrate this festival?

The most ancient way of observing this day is with fire. Beltane,along with Samhain (Nov. 1), Imbolc (Feb. 1), and Lughnassadh (Aug. 1),was one of the four great "fire festivals" which marked the turningpoints of the Celtic year. The most ancient records tell us that thepeople would extinguish all the hearth fires in the country and thenrelight them from the "need fires" lit by the druids (who used friction asa means of ignition). In many areas, the cattle were driven between twogreat bonfires to protect them from disease during the coming year. It ismy personal belief, although I have no documentation to back up theassumption, that certain herbs would have been burnt in the fires, thusproducing smoke which would help destroy parasites which might make cattleand other livestock ill.

In what other ways was this festival celebrated?

One of the most beautiful customs associated with this festival was"bringing in the May." The young people of the villages and townswould go out into the fields and forests at Midnight on April 30thand gather flowers with which to bedeck themselves, their families andtheir homes. They would process back into the villages, stopping at eachhome to leave flowers and to receive the best of food and drink that thehome had to offer. This custom is somewhat similar to "trick or treat" atSamhain and was very significant to the ancients. John Williamson, in hisstudy "The Oak King, the Holly King and the Unicorn" writes: "Theserevelers were messengers of the renewal of vegetation, and they assumedthe right to punish the niggardly, because avarice (as opposed togenerosity) was dangerous to the community's hope for the abundance ofnature. At an important time like the coming of summer, food, the substanceof life, must be ritually circulated generously within the community inorder that the cosmic circuit of life's substance may be kept in motion(trees, flocks, harvests, etc.)."3 These revelers would bless the fieldsand flocks of those who were generous and wish ill harvests on those whowithheld their bounty.

What about maypoles?

The maypole was an adjunct to the festival of bringing in theMay. It is a phallic symbol, and as such represented fertility to theparticipants in the festival. In olden days, the revelers who went intothe woods would cut a tree and bring it into town, decking it withflowers and greenery and dance around it clockwise (also called deosil,meaning "sun-wise", the direction of the sun's apparent travel acrossthe face of the Earth) to bring fertility and good luck. The ribbonswhich we associate with the maypole today were a later addition.

Why was fertility important?

The people who originated this custom lived in close connection with theland. If the flocks and fields were fertile, they were ableto eat; ifthere was famine or drought, they went hungry. It is hard for us today torelate to this concept, but to the ancients, it was literally a life anddeath matter. The Celts were a very close tribal people, and fertility oftheir women literally meant continuity of the tribe.

How is the maypole connected with fertility?

Many scholars see the maypole as a phallic symbol. In this aspect, it isa very powerful symbol of the fertility of nature and spring.

How did these ancient customs come down to us?

When Christianity came to the British Isles, many of the ancient holysites were taken over by the new religion and converted to Christian sites.Many of the old Gods and Goddesses became Christian saints, and many of thecustoms were appropriated. Charles Squire says," An ingenious theory wasinvented after the introduction of Christianity, with the purpose ofallowing such ancient rites to continue with a changed meaning. Thepassing of persons and cattle through flame or smoke was explained asa practice which interposed a magic protection between them and the powersof evil."4 This is precisely what the original festival was intended todo; only the definition of "evil" had changed. These old customscontinued to be practiced in many areas for centuries. "In Scotland in1282, John, the priest in Iverkething, led the young girls of his parish ina phallic dance of decidedly obscene character during Easter week. Forthis, penance was laid upon him, but his punishment was not severe, and hewas allowed to retain his benefice."5

Were sacrifices practiced during this festival?

Scholars are divided in their opinions of this. There is nosurviving account of sacrifices in the legends and mythology which havecome down to us. As these were originally set down on paper by Christianmonks, one would think that if such a thing had been regularly practiced,the good brothers would most certainly have recorded it, if for no otherreason than to make the pagans look more depraved. There are, however, somesurviving folk customs which point to a person representing the gloom andill fortune of winter being ostracized and forced to jump through thefires. Some scholars see this as a survival of ancient human sacrificialpractices. The notion that animals were sacrificed during this time doesn'tmake sense from a practical standpoint. The animals which had been retaineda breeding stock through the winter would either be lean and hungry fromwinter feed, or would be mothers nursing young, which could not be spared.

How do modern day pagans observe this day?

Modern day pagan observances of Beltane include the maypoledances, bringing in the May, and jumping the cauldron for fertility. Manycouples wishing to conceive children will jump the cauldron together atthis time. Fertility of imagination and other varieties of fertility areinvoked along with sexual fertility. In Wiccan and other Pagan circles,this is a joyous day, full of laughter and good times.

What about Walpurgisnacht? Is this the same thing as Beltane?

Walpurgisnacht comes from an Eastern European background, andhas little in common with the Celtic practices. I have not studied thefolklore from that region and do not consider myself qualified to writeabout it. As the vast majority of Wiccan traditions today stem from Celtic roots,I have confined myself to research in those areas.

Footnotes

MacCana, Proinsias, Celtic Mythology, The Hamlyn Publishing Group Limited,London, 1970, p.32.Squire, Charles, Celtic Myth and Legend, Poetry and Romance,Newcastle Publishing Co., Van Nuys, CA, 1975, p.408.Williamson, John, The Oak King, the Holly King, and theUnicorn, Harper & Row, NY, 1986, p.126.Squire, p.411.Hole, Christina, Witchcraft In England, Rowman & Littlefield, Totowa, NJ, 1977, p.36.

Bibliography

Bord, Janet & Colin, Earth Rites, Fertility Practicesin Pre-Industrial Britain, Granada, London, 1982.Danaher, Kevin, The Year in Ireland, The Mercier Press, Cork, 1972.Hole, Christina, Witchcraft in England, Rowman & Littlefield, Totowa NJ,1977.MacCana, Proinsias, Celtic Mythology, The Hamlyn Publishing Group, Ltd., London, 1970.MacCulloch, J.A. Religion of the Ancient Celts, Folcroft Library Editions, London, 1977.Powell, T.G.E. The Celts, Thames & Hudson, New York, 1980.Sharkey, John, Celtic Mysteries, the Ancient Religion, Thames & Hudson, New York, 1979.Squire, Charles, Celtic Myth, Legend, Poetry, and Romance,Newcastle Publishing Co., Van Nuys, CA, 1975.Williamson, John, The Oak King, The Holly King and the Unicorn,Harper & Row, New York, 1986.Wood-Martin, W.G., Traces of the Elder Faiths of Ireland,Kennikat Press, Port Washington, NY, 1902.

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Casting the Circle

Set up: place a candle in each of the four cardinal directions. Lay therest of the tools on the altar cloth or near it. The altar can be on theground, a table, a rock or a stump. The altar should be in the centeror just north of center of the Circle. Light the six candles and theincense, start the music and begin the ritual.

The Ritual

Facing North, the High Priest and Priestess kneel in front of thealtar with him to her right. She puts the bowl of wateron the altar, placesthe point of her athame in it and says:

"I exorcise thee, O Creature of Water, that thou cast out from theeall impurities and uncleanliness of the world of phantasm; in the names ofCernunnos and Aradia"She then puts down her athame and holds up the bowl of water in bothhands. The High Priest puts the bowl of salt on the altar, puts his athamein the salt and says:

"Blessings be upon this Creature of Salt; let all malignity andhindrance be cast forth hence, and let all good enter herein;wherefore so I bless thee, that thou mayest aid me, in the namesof Cernunnos and Aradia."He then puts down his athame and pours the salt into the bowl of waterthe High Priestess is holding. The High Priest then stands with the rest ofthe Coven outside the Circle. The High Priestess then draws the Circle withthe sword, leaving a gap in the Northeast section. While drawing theCircle, she should visualize the power flowing into the Circle from off theend of the sword. She draws the Circle in a East to North or deosil orclockwise direction. She says:

"I conjure thee, O Circle of Power, that thou beest a meeting place oflove and joy and truth; a shield against all wickedness and evil;a boundary between men and the realms of the Mighty Ones; arampart and protection that shall preserve and contain the power thatwe shall raise within thee. Wherefore do I bless thee and consecratethee, in the names of Cernunnos and Aradia."The High Priestess lays down the sword and admits the High Priest witha kiss while spinning him deosil and whispers "Blessed Be". He then admits awoman the same way. Alternate male/female/male. Then the High Priestessfinishes closing the Circle with the sword. She then names three witches tohelp strengthen the Circle. The first witch carries the bowl of consecratedwater from East to East going deosil, sprinkling the perimeter as she/hegoes. They then sprinkle each member in turn. If the witch is male, hesprinkles the High Priestess last who then sprinkles him. If female shesprinkles the High Priest last, who then sprinkles her. The bowl isreplaced on the altar. The second witch takes the incense burner around theperimeter and the third takes one of the altar candles. While going aroundthe perimeter, each person says:

"Black spirits and white, Red spirits and grey, Harken to the rune I say. Four points of the Circle, weave the spell, East, South, West, North, your tale tell. East is for break of day, South is white for the noontide hour, In the West is twilight grey, And North is black, for the place of power. Three times round the Circle's cast. Great ones, spirits from the past, Witness it and guard it fast."All the Coven pick up their athames and face the East with the HighPriest and Priestess in front, him on her right. The High Priestess says:

"Ye Lords of the Watchtowers of the East, ye Lords of Air;I do summon, stir, and call you up to witness our rites and toguard the Circle."As she speaks she draws the Invoking Pentagram of Earth in the airwith her athame. The High Priest and the rest of the Coven copy hermovements with their athames. The High Priestess turns and faces the Southand repeats the summoning:

"Ye Lords of the Watchtowers of the South, ye Lords of Fire; I dosummon, stir and call you up, to witness our rites and to guardthe Circle."She does the same pentagram and then faces West and says:

"Ye Lords of the Watchtowers of the West, ye Lords of Water, ye Lordsof Death and Initiation; I do summon, stir, and call you up, towitness our rites and to guard the Circle."She faces North with rest of the Coven and says:

"Ye Lords of the Watchtowers of the North, ye Lords of Earth; Boreas,thou gentle guardian of the Northern Portals; thou powerfulGod and gentle Goddess; we do summon, stir and call you up, towitness our rites and to guard the Circle."The Circle is completed and sealed. If anyone needs to leave, a gatemust be made. Using the sword, draw out part of the Circle with awiddershins or counterclockwise stroke. Immediately reseal it and thenrepeat the opening and closing when the person returns.

Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985

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Technology and The Craft

Removing the Barriers to Spaceflight

Before the ritual begins, distribute paper and have an airplane-folding session.

Techno-lesson #1: Making Fire

He tries to light the fire with firesticks; She then enters, lights thecharcoal with the sacred Bic, and hands it to He, who lights the quartercandles with it and hands it back to She, who lights the altar candles.

Bless the Elements (She)

By the oceans that fed our grandparents And the oceans that will house our grandchildren I bless and purify this being of water.

By the Earth from which our grandparents rose And the Earth which our grandchildren will watch rise I bless and purify this being of earth.

By the wood fires of our grandparents And the fusion fires of our grandchildren I bless and purify this being of fire.

By the airy realms our grandparents studied And the airy realms our grandchildren will walk I bless and purify this being of air.

Cast the Circle (He)

As the Moon cuts a Circle round the Earth As the Earth cuts a Circle round the Sun So I cut this Circle round us.

As the rains wash the mountains As the oceans wash the beaches So I cleanse this Circle and we within it with Water and Salt.

As the Moon charges the restless waters As the Sun charges all that is green and growing So I charge this Circle and we within it with Air and Fire.

Invoke Quarters (She)

I invoke thee, Mighty Ones of the East; bring us Your gifts ofwisdom; watch over us in this Circle. Come to us in the name ofAthena WiseWeaver! Hail and Welcome!

I invoke thee, Mighty Ones of theSouth; bring us Your gifts of will;watch over us in this Circle. Come to us in the name of BrigidSmithMistress! Hail and Welcome!

I invoke thee, Mighty Ones of the West; bring us Your gifts ofunderstanding; watch over us in this Circle. Come to us in the nameof Poseidon ShipMaster! Hail and Welcome!

I invoke thee, Mighty Ones of the North; bring us Your gifts ofdedication; watch over us in this Circle. Come to us in the name ofPtah CraftsMaster! Hail and Welcome!

We are now between the worlds.

All breathe, ground and center

Techno-lesson #2: Overcoming Physical Shortcomings

Chant: She Changes Everything She Touches

He & She begin the chant, She drumming. Her shoulder starts acting up; Hegets out the Casio (tempo -2, any 4/4 rhythm). For the chant, mix versesas is pleasing.

She changes everything She touches and Everything She touches, changes. She changes everything She touches and Everything She touches, changes.

We are the changers Everything we touch can change. Change us, touch us; Touch us, change us.

Everything that dies is born again In a new place, on a new day. Everything that's lost is found again On a new day, in a new way.

Io, Kore! Io, Kore! Io, Persephone!

Techno-lesson #3: Supplementing Abilities

First, He & She 'argue' about who's going to lead it, jokingly asking ifanyone in Circle wants to do background music; then He gets pathworkingwith music on audio tape. When pathworking is done, folks should still bein light trance; the next thing is to concretize the working bydistributing pens so that people can put whatever they symbols they thinkare appropriate on their airplanes.

Power chant: A rising OM; which at peak leads into Countdown. At"Liftoff", throw the planes upwards (when done, planes can either be keptor HP/S should offer to see that they get burned.

(* Note *) (* Note *) Don't forget to Ground (* Note *) (* Note *)

Grounding chant:

Earth below us Drifting, falling Floating weightless Coming home.

Techno-lesson #4: There is no Techno-Lesson #4.

Cakes & wine, with discussion

Topics for Discussion:

Why we invoked the particular guysBest and Worst side of technologyIncorporating tech with WiccaSpace Travel & Wicca: not leaving Her dead when we goMore respecters of Earth involved with control of techWhatever else...

Close (She)

I thank Thee, Mighty Ones of the North for Your presence at our rite,and ere You depart for Your earthy realms we bid You Hail andFarewell, in the name of Ptah CraftsMaster.

I thank Thee, Mighty Ones of the West for Your presence at our rite,and ere You depart for Your watery realms we bid You Hail and Farewell,in the name of Poseidon ShipMaster.

I thank Thee, Mighty Ones ofthe South for Your presence at our rite,and ere You depart for Your fiery realms we bid You Hail and Farewell,in the name of Brigid SmithMistress.

I thank Thee, Mighty Ones of the East for Your presence at our rite,and ere You depart for Your airy realms we bid You Hail and Farewell, inthe name of Athena WiseWeaver.

(He)

Fire, seal the Circle round; let it fade beneath the ground;Let all things be as they were since the beginning of time. (3 times)

NOTES:

Tools: Athame(s) & cingula Cup Censer & Incense Pentacle Salt dish & salt Altar & quarter candles Libation bowl Cakes & wine Robes (optional, depending on participants) God & Goddess symbols This ScriptFiresticks & Sacred BicPaper and pens for paper airplanesCassette deck and pathworking cassetteDrum and Casio w/ rhythm generatorTalking stick (optional)by Skydancer & Triton, Proteus Coven, NYC

© Perihelion Press. Reprinted by permission.

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Wiccan Tool List Master

Equipment:a pentacle6 candles; 1 for each direction, 2 for altarchalice of wine (hard apple cider on Samhain)wandscrounge of silken cordssmall bowl of watersmall bowl of salt3 cords, one red, one white, one blue, 9' long eachwhite-handled knifeindividual athamesincense burner and incensesmall hand belldish of cakesswordchalkaltar cloth of any colorcauldrontape recorder and tapes of appropriate musicveil for Great Rite of a Goddess color: Blue, green, silver or whiteFor New or Dark Moon Esbat:extra incensean apple and a pomegranatecauldron with a fire in it and/or a bonfirecrystal ball or other scrying toolswhite tabard with hood for PriestessFor Winter Solstice (Yule):cauldron with candle or oak bonfirewreaths, 1 of holly and 1 of mistletoecrowns, 1 of oak and 1 of hollyblindfoldsistrumanimal skull filled with saltFor Spring Equinox:cords as described in preparationshard-boiled eggsa bonfire ready to ignite or a taperflowers in the cauldronFor Beltane Sabbat:bonfireFor Initiations:anointing oiltub to bathe the candidate intowelssalts, herbs and oils to add to the batha blindfolda shirt or other clothing that can be cuta length of string to measure the persontwo lengths of cord to bind the hands and feetbonfire for warmth if neededFor Blessings:anointing oilwine

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All Hallow's Eve

by Mike Nichols

Halloween. Sly does it. Tiptoe catspaw. Slide and creep.But why? What for? How? Who? When! Where did it allbegin? 'You don't know, do you?' asks Carapace ClavicleMoundshroud climbing out under the pile of leaves under theHalloween Tree. 'You don't REALLY know!' --Ray Bradbury, from 'The Halloween Tree'Samhain. All Hallows. All Hallow's Eve. Hallow E'en. Halloween.The most magical night of the year. Exactly opposite Beltane on the wheelof the year, Halloween is Beltane's dark twin. A night of glowingjack-o-lanterns, bobbing for apples, tricks or treats, and dressing in costume. Anight of ghost stories and seances, tarot card readings and scrying withmirrors. A night of power, when the veil that separates our world from theOtherworld is at its thinnest. A 'spirit night', as they say in Wales.

All Hallow's Eve is the eve of AllHallow's Day (November 1st). Andfor once, even popular tradition remembers that the Eve is more importantthan the Day itself, the traditional celebration focusing on October 31st,beginning at sundown. And this seems only fitting for the great Celtic NewYear's festival. Not that the holiday was Celtic only. In fact, it isstartling how many ancient and unconnected cultures (the Egyptians andpre-Spanish Mexicans, for example) celebrated this as a festival of thedead. But the majority of our modern traditions can be traced to theBritish Isles.

The Celts called it Samhain, which means 'summer's end', accordingto their ancient two-fold division of the year, when summer ran fromBeltane to Samhain and winter ran from Samhain to Beltane. (Some modernCovens echo this structure by letting the High Priest 'rule' the Covenbeginning on Samhain, with rulership returned to the High Priestess atBeltane.) According to the later four-fold division of the year, Samhainis seen as 'autumn's end' and the beginning of winter. Samhain is pro-nounced (depending on where you're from) as 'sow-in' (in Ireland), or'sow-een' (in Wales), or 'sav-en' (in Scotland), or (inevitably)'sam-hane' (in the U.S., where we don't speak Gaelic).

Not only is Samhain the end of autumn; it is also, more importantly,the end of the old year and the beginning of the new. Celtic New Year'sEve, when the new year begins with the onset of the dark phase of the year,just as the new day begins at sundown. There are many representations ofCeltic gods with two faces, and it surely must have been one of them whoheld sway over Samhain. Like his Greek counterpart Janus, he wouldstraddle the threshold, one face turned toward the past in commemoration ofthose who died during the last year, and one face gazing hopefully towardthe future, mystic eyes attempting to pierce the veil and divine what thecoming year holds. These two themes, celebrating the dead and divining thefuture, are inexorably intertwined in Samhain, as they are likely to be inany New Year's celebration.

As a feast of the dead, it was believed the dead could, if theywished, return to the land of the living for this one night, to celebratewith their family, tribe, or clan. And so the great burial mounds ofIreland (sidhe mounds) were opened up, with lighted torches lining thewalls, so the dead could find their way. Extra places were set at thetable and food set out for any who had died that year. And there are manystories that tell of Irish heroes making raids on the Underworld while thegates of faery stood open, though all must return to their appointed placesby cock-crow.

As a feast of divination, this was the night par excellence forpeering into the future. The reason for this has to do with the Celticview of time. In a culture that uses a linear concept of time, like ourmodern one, New Year's Eve is simply a milestone on a very long road thatstretches in a straight line from birth to death. Thus, the New Year'sfestival is a part of time. The ancient Celtic view of time, however, iscyclical. And in this framework, New Year's Eve represents a point outsideof time, when the natural order of the universe dissolves back intoprimordial chaos, preparatory to re-establishing itself in a new order.Thus, Samhain is a night that exists outside of time and hence it may beused to view any other point in time. At no other holiday is a tarot cardreading, crystal reading or tea-leaf reading so likely to succeed.

The Christian religion, with its emphasis on the 'historical' Christand his act of redemption 2000 years ago, is forced into a linear view oftime, where 'seeing the future' is an illogical proposition. In fact, fromthe Christian perspective, any attempt to do so is seen as inherently evil.This did not keep the medieval Church from co-opting Samhain's other motif,commemoration of the dead. To the Church, however, it could never be afeast for all the dead, but only the blessed dead, all those hallowed (madeholy) by obedience to God -- thus, All Hallow's, or Hallowmas, later AllSaints and All Souls.

There are so many types of divination that are traditional toHallowstide, it is possible to mention only a few. Girls were told to placehazel nuts along the front of the firegrate, each one to symbolize one ofher suitors. She could then divine her future husband by chanting, 'If youlove me, pop and fly; if you hate me, burn and die.' Several methods usedthe apple, that most popular of Halloween fruits. You should slice anapple through the equator (to reveal the five-pointed star within) and theneat it by candlelight before a mirror. Your future spouse will then appearover your shoulder. Or, peel an apple, making sure the peeling comes offin one long strand, reciting, 'I pare this apple round and round again; /My sweetheart's name to flourish on the plain: / I fling the unbrokenparing o'er my head, / My sweetheart's letter on the ground to read.' Or,you might set a snail to crawl through the ashes of your hearth. Theconsiderate little creature will then spell out the initial letter as itmoves.

Perhaps the most famous icon of the holiday is the jack-o-lantern.Various authorities attribute it to either Scottish or Irish origin.However, it seems clear that it was used as a lantern by people whotraveled the road this night, the scary face to frighten away spirits orfaeries who might otherwise lead one astray. Set on porches and inwindows, they cast the same spell of protection over the household. (TheAmerican pumpkin seems to have forever superseded the European gourd as thejack-o-lantern of choice.) Bobbing for apples may well represent theremnants of a Pagan 'baptism' rite called a 'seining', according to somewriters. The water-filled tub is a latter-day Cauldron of Regeneration,into which the novice's head is immersed. The fact that the participant inthis folk game was usually blindfolded with hands tied behind the back alsoputs one in mind of a traditional Craft initiation ceremony.

The custom of dressing in costume and 'trick-or-treating' is ofCeltic origin with survivals particularly strong in Scotland. However,there are some important differences from the modern version. In the firstplace, the custom was not relegated to children, but was actively indulgedin by adults as well. Also, the 'treat' which was required was often oneof spirits (the liquid variety). This has recently been revived by collegestudents who go 'trick-or-drinking'. And in ancient times, the rovingbands would sing seasonal carols from house to house, making the traditionvery similar to Yuletide wassailing. In fact, the custom known as'caroling', now connected exclusively with mid-winter, was once practicedat all the major holidays. Finally, in Scotland at least, the tradition ofdressing in costume consisted almost exclusively of cross-dressing (i.e.,men dressing as women, and women as men). It seems as though ancientsocieties provided an opportunity for people to 'try on' the role of theopposite gender for one night of the year. (Although in Scotland, this isadmittedly less dramatic -- but more confusing -- since men were in the habitof wearing skirt-like kilts anyway. Oh well...)

To Witches, Halloween is one of the four High Holidays, or GreaterSabbats, or cross-quarter days. Because it is the most important holidayof the year, it is sometimes called 'THE Great Sabbat.' It is an ironicfact that the newer, self-created Covens tend to use the older name of theholiday, Samhain, which they have discovered through modern research.While the older hereditary and traditional Covens often use the newer name,Halloween, which has been handed down through oral tradition within theirCoven. (This is often holds true for the names of the other holidays, aswell. One may often get an indication of a Coven's antiquity by notingwhat names it uses for the holidays.)

With such an important holiday, Witches often hold two distinctcelebrations. First, a large Halloween party for non-Craft friends, oftenheld on the previous weekend. And second, a Coven ritual held on Halloweennight itself, late enough so as not to be interrupted by trick-or-treaters.If the rituals are performed properly, there is often the feeling ofinvisible friends taking part in the rites. Another date which may beutilized in planning celebrations is the actual cross-quarter day, or OldHalloween, or Halloween O.S. (Old Style). This occurs when the sun hasreached 15 degrees Scorpio, an astrological 'power point' symbolized by theEagle. This year (1988), the date is November 6th at 10:55 pm CST, withthe celebration beginning at sunset. Interestingly, this date (OldHalloween) was also appropriated by the Church as the holiday of Martinmas.

Of all the Witchcraft holidays, Halloween is the only one that stillboasts anything near to popular celebration. Even though it is typicallyrelegated to children (and the young-at-heart) and observed as an eveningaffair only, many of its traditions are firmly rooted in Paganism.Interestingly, some schools have recently attempted to abolish Halloweenparties on the grounds that it violates the separation of state andreligion. Speaking as a Pagan, I would be saddened by the success of thismove, but as a supporter of the concept of religion-free public education,I fear I must concede the point. Nonetheless, it seems only right thatthere SHOULD be one night of the year when our minds are turned towardthoughts of the supernatural. A night when both Pagans and non-Pagans mayponder the mysteries of the Otherworld and its inhabitants. And if you areone of them, may all your jack-o'lanterns burn bright on this All Hallow'sEve.

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Public Service Announcement for Immediate Release

Samhain (pronounced saw-an), commonly referred to as Halloween,is a religious holiday celebrated by Wiccan and witch. Thefestival traditionally is a feast for the gathering of the familyin love and remembrance. All the family including one'sancestors.

Wiccans do not regard physical death as an end but merely onemore event in a continuing progress of the soul's in its pathtoward fulfillment of divine destiny. Because of these beliefs,it is only natural at this time of year to invite our belovedancestors to remember and to celebrate with us.

If you do not find these beliefs in conflict with your ownpersonal beliefs, please join us in the following ritual ofthanksgiving and remembrance.

Whether you join with us or not,May you walk in the Light of the Ladyand know the Wisdom of the Lord.Blessed Be.

The clergy and members of the United Wiccan Church.

After you have shared the bounty of your harvest with thechildren of your neighborhood (candy, etc) and the house hassettled down for the night, disconnect or turn off your telephoneso that this state of serenity will continue uninterrupted.

Prepare a special feast of whatever foods reminds you of a specialdeparted friend or family member, or of past family gatherings.While you are preparing this feast think of all of the goodtimes you had with them.

When the feast is prepared, set your holiday table with a specialplace of honor for the departed friend or family member.

Decorate the table and room as you would for a holiday dinnerwith the family, add those special things that are important toyou and your family (flowers, candles,etc.) If you have apicture of the loved one, it is nice to place it at their placeat the table.

Speak to that special person and invite them to join you in thiscelebration and time of remembrance. It is completelyappropriate to say grace or offer any prayer that you feel isfitting.

The following is done in complete silence:

Serve the meal remembering to serve your honored guest (orguests) first. If wine or other alcoholic beverages are served,it is recommended that they be kept in moderation as you and yourguests need to have a clear head.

Now sit down to the table with your loved ones and enjoy yourfeast. When you address them in your mind, always see them aswell. (Try not to say in your mind, "if you can hear me...", etc.).After the meal, the time of silence is over. Do whatever younormally do at a family holiday gathering (clear the table, playgames, sing songs, etc.). Enjoy the companionship.

When the evening is over, or in the morning if you wish to makeit an all night party, thank your invited guests for being withyou and for making your celebration a special one.

There are a few words of caution that we will offer.

If this ritual does not feel right for you, do not do it.Follow your instincts.

Remember that crossing over does not necessarily change aperson, so if you could not get through a meal in peace with themwhile they were alive, you will probably have the same problem withtheir spirit.

Do not ask your guest to grant you wishes or do you favors.It is rude to invite a guest and then make it obvious that afavor is the reason they were asked, not because of love andrespect. Spirits do not like rudeness! Besides, spirits oftenforget that you are limited in ways that they are not. If youask them for $1,000, it may come as an insurance settlement aftera painful break in your water pipe with all the delight incleaning up the mess from ensuing water damage.

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Samhain Notes

The High Priestess wears her white tabard if she has one for theopening ritual, with the veil thrown back.

After the Witches' Rune, the High Priest and High Priestess take uptheir athames. He stands with his back to the altar, she faces him acrossthe cauldron, They then simultaneously draw the Invoking Pentagram ofEarth in the air with their athames towards each other, after which theylay down their athames; he on the altar, she by the cauldron.

The High Priestess scatters incense on the charcoal in the cauldron.When she is satisfied that it is burning, she stands still facing the HighPriest across the cauldron. She then declaims (if needed, ask a man tobring one of the altar candles and hold it for her):

"Dread Lord of Shadows, God of Life, and the Giver of Life Yet is the knowledge of thee, the knowledge of Death. Open wide, I pray thee, the Gates through which all must pass. Let our dear ones who have gone before Return this night to make merry with us. And when our time comes, as it must, O thou the Comforter, the Consoler, the Giver of Peace and Rest, We will enter thy realms gladly and unafraid; For we know that when rested and refreshed among our dear ones We will be reborn again by thy grace and the grace of the Great Mother. Let it be in the same place and the same time as our beloved ones, And may we meet, and know, and remember, And love them again. Descend, we pray thee, in thy servant and priest."

The High Priestess then walks around the cauldron and gives the HighPriest the Five-fold Kiss.

She returns to her place and pulls the veil of her tabard over herface. She then calls on each woman, by name to come forward and give theHigh Priest the Five Fold Kiss.

When they have all done so, the coven forms up around the circle,alternating male and female with the Maiden next to the West candle. Assoon as they are in place, the High Priestess says:

"Behold, the West is Amenti, the Land of the Dead, to which manyof our loved ones have gone for rest and renewal. On this night, we holdcommunion with them; and as our Maiden stands in welcome by the Westerngate, I call upon all of you, my brothers and sisters of the Craft, tohold the image of these loved ones in your hearts and minds, that ourwelcome may reach out to them. There is mystery within mystery; for theresting place between life and life is Caer Arianrhod, the Castle of theSilver Wheel, at the hub of the turning stars beyond the North Wind. Herereigns Arianrhod, the White Lady, whose name means Silver Wheel. To this,in spirit, we call our loved ones. And let the Maiden lead them, movingwiddershins to the center. For the spiral path inward to Caer Arianhodleads to night, and rest, and is against the way of the Sun."

The Maiden should spiral into the center, taking three or fourcircuits to do so. During this time, the coven should maintain absolutesilence and concentrate on welcoming their dead friends.

When she reaches the center, she faces the High Priestess across thecauldron. They touch palms and the High Priestess says:

"Those who you bring with you are truly welcome to our Festival. Maythey remain with us in peace. And you Maiden, return by the spiral pathto stand with our brothers and sisters; but deosil for the way ofrebirth, outwards from Caer Arianrhod, is the way of the Sun."

The women break contact and the Maiden returns to the West candle.When she is there, the High Priestess says:

"Let all approach the walls of the Castle."

Everyone moves in and sits in a close ring around the cauldron. TheHigh Priestess renews the incense. Now is the time for communion with thedead. When finished scrying, the cauldron is placed next to the Eastcandle.

The spirits of the dead must be thanked and released. The HighPriestess leads the rest of the Coven in saying:

"We thank you our friends for visiting here this night. We bid you apleasant repose in Caer Arianrhod. We also thank you, the Dread Lord ofShadows for taking care of them and giving them comfort."

The next thing to do is the Great Rite in some form.

Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983

Transcribed to computer file by Seastrider

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O.T.O. Samhain Ritual

Open the Temple in fire.

Banishing ritual.

Hierophant: Do what thou wilt shall be the whole of the Law.

Hierophant: Ve Gabolah.

Ring bell 5-5-5-5-5

Priest strikes staff upon ground 3-3-3, 5-5-5-5-5, 3-3-3

Return bell and staff to altar.

Hierophant: Let all adore the King of Fire.

All do the god form of PUER, the fire of NOX, facing Altar.

AUM

Hierophant picks up dagger and points toward the East, standing in the West.(Fire with) TETRAGRAMMATON TZABOATH (all repeat) ALGA (all repeat)

BITOM (all repeat)

Hierophant: In the sacred names and letters:

OIP * TEAA * PDOCEE * In thy name: IHVH TZABAVTH

Hierophant: I declare the sacred fire one and eternal in all worlds seen and unseen.

(priest lights censer)

Hierophant: Glory be the light, eternal fortress on the frontiers of darkness.Blessed Be. (all repeat)

Priest drops more incense in censer.

Hierophant: Hail those from the caverns of the dark. (sign of enterer)

Bell: 3-3-3 5-5-5-5-5 3-3-3 (sign of silence)

Hierophant: O great and dreaded Lord of ShadowsHe who is God of all Life & the giver of life, It is Thee we invoke. (all repeat last line)Hierophant: Behold, the West is Ameti, Land of the Deadto which many have gone for rest and renewal.

OPEN WIDE THE GATES THROUGH WHICH ALL MUST PASS

LET THE SHELLS OF KINDERED SOULS RETURN THIS NIGHT GUIDED BY THE SACRED FIRE SEEN IN ALL WORLDS

DESCEND UPON US, ALL ARE TRULY WELCOME TO OUR FESTIVAL. MAY YOU REMAIN AMONG US TILL THE FIRST LIGHT OF DAWN... IN PEACE AND HARMONY

APPROACH THE WALLS OF OUR CASTLE (all repeat)

3-3-3, 5-5-5-5-5, 3-3-3 (put more incense in censer)

Hierophant: Hail those from the caverns of the dark. (all repeat)

pick up contract at sacrifice;

KINDRED SOULS HERE THIS NIGHT, TO THEE WE GIVE OUR SACRIFICE

UPON THIS PAPER WE EACH HAVE WRITTEN A CONTRACT BINDING OF SOULS TO SOULS

SO INTO THE FLAMES & LET IT BE CONSUMED

IT IS BETWEEN YOU AND I, NO ONE ELSE.

as written, to bind the contract, drink of the blood.

....doneSo mote it be (all repeat).

Others who desire a sacrifice may now do such; come forward one after another.

all participating in the sacrifice drop in 'contract' repeating as before with wine then saying 'so mote it be'... all should repeat after each sacrifice 'so mote it be'.

After last sacrifice; all raise hands upward, vibrating

AUM

Hierophant: Our sacrificing done, I proclaim this evening rite over.

LOVE IS THE LAW, LOVE UNDER WILL. (all repeat)

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Two Witches

A Modern Craft Fairy-Tale

by Mike Nichols

Once upon a time, there were two Witches. One was a Feminist Witchand the other was a Traditionalist Witch. And, although both of them weredeeply religious, they had rather different ideas about what their religionmeant. The Feminist Witch tended to believe that Witchcraft was a religionespecially suited to women because the image of the Goddess was empoweringand a strong weapon against patriarchal tyranny. And there was distrust inthe heart of the Feminist Witch for the Traditionalist Witch because, fromthe Feminist perspective, the Traditionalist Witch seemed subversive and athreat to "the Cause".

The Traditionalist Witch tended to believe that Witchcraft was areligion for both men and women because anything less would be divisive.And although the Goddess was worshipped, care was taken to give equalstress to the God-force in nature, the Horned One. And there was distrustin the heart of the Traditionalist Witch for the Feminist Witch because,from the Traditionalist viewpoint, the Feminist Witch seemed like alate-comer and a threat to "Tradition". These two Witches lived in thesame community but each belonged to a different Coven, so they did notoften run into one another. Strange to say, the few times they did meet,they felt an odd sort of mutual attraction, at least on the physical level.But both recognized the folly of this attraction, for their ideologies wereworlds apart, and nothing, it seemed, could ever bridge them.

Then one year the community decided to hold a Grand Coven, and all theCovens in the area were invited to attend. After the rituals, the singing,the magicks, the feasting, the poetry, and dancing were concluded, allretired to their tents and sleeping bags. All but these two. For theywere troubled by their differences and couldn't sleep. They alone remainedsitting by the campfire while all others around them dreamed. And beforelong, they began to talk about their differing views of the Goddess. And,since they were both relatively inexperienced Witches, they soon began toargue about what was the "true" image of the Goddess.

"Describe your image of the Goddess to me," challenged theFeminist Witch. The Traditionalist Witch smiled, sighed, and said in a raptvoice, "She is the embodiment of all loveliness. The quintessence offeminine beauty. I picture her with silver-blond hair like moonlight, richand thick, falling down around her soft shoulders. She has the voluptuousyoung body of a maiden in her prime, and her clothes are the mostseductive, gossamer thin and clinging to her willowy frame. I see herdancing like a young elfin nymph in a moonlit glade, the dance of a templepriestess. And she calls to her lover, the Horned One, in a voice that isgentle and soft and sweet, and as musical as a silver bell frosted withice. She is Aphrodite, goddess of sensual love. And her lover comes inanswer to her call, for she is destined to become the Great Mother. Thatis how I see the Goddess."

The Feminist Witch hooted with laughter and said, "Your Goddess is aCosmic Barbie Doll! The Jungian archetype of a cheer-leader! She is allglitter and no substance. Where is her strength? Her power? I see theGoddess very differently. To me, she is the embodiment of strength andcourage and wisdom. A living symbol of the collective power of womeneverywhere. I picture her with hair as black as a moonless night, croppedshort for ease of care on the field of battle. She has the muscular bodyof a woman at the peak of health and fitness. And her clothes are the mostpractical and sensible, not slinky cocktail dresses. She does not painther face or perfume her hair or shave her legs to please men's vanities.Nor does she do pornographic dances to attract a man to her. For when shecalls to a male, in a voice that is strong and defiant, it will be to dobattle with the repressive masculine ego. She is Artemis the huntress, andit is fatal for any man to cast a leering glance in her direction. For,although she may be the many-breasted Mother, she is also the dark Crone ofwisdom, who destroys the old order. That is how I see the Goddess."

Now the Traditionalist Witch hooted with laughter and said, "YourGoddess is the antithesis of all that is feminine! She is Yahweh hidingbehind a feminine mask! Don't forget that it was his followers who burnedWitches at the stake for the "sin" of having "painted faces". After all,Witches with their knowledge of herbs were the ones who developed the artof cosmetics. So what of beauty? What of love and desire?"

And so the argument raged, until the sound of their voices awakened aCoven Elder who was sleeping nearby. The Elder looked from the FeministWitch to the Traditionalist Witch and back again, saying nothing for a longmoment. Then the Elder suggested that both Witches go into the woods apartfrom one another and there, by magick and meditation, that each seek a"true" vision of the Goddess. This they both agreed to do.

After a time of invocations, there was a moment of perfect stillness.Then a glimmer of light could be seen in the forest, a light shaded deepestgreen by the dense foliage. Both Witches ran toward the source of theradiance. To their wonder and amazement, they discovered the Goddess hadappeared in a clearing directly between them, so that neither Witch couldsee the other. And the Traditionalist Witch yelled "What did I tell you!"at the same instant the Feminist Witch yelled "You see, I was right!" andso neither Witch heard the other.

To the Feminist Witch, the Goddess seemed to be a shining matrix ofpower and strength, with courage and energy flowing outward. The Goddessseemed to be holding out her arms to embrace the Feminist Witch, as acomrade in arms. To the Traditionalist Witch, the Goddess seemed to be thezenith of feminine beauty, lightly playing a harp and singing a siren songof seduction. Energy seemed to flow towards her. And she seemed to holdout her arms to the Traditionalist Witch, invitingly.

From opposite sides of the clearing, the Witches ran toward the figureof the Goddess they both loved so well, desiring to be held in the ecstasyof that divine embrace. But just before they reached her, the apparitionvanished. And the two Witches were startled to find themselvesembracing each other.

And then they both heard the voice of the Goddess. And, oddly enough,it sounded exactly the same to both of them. It sounded like laughter.

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Wicca From My Point of View

by Lady Phoenix

I can give you a brief overview of Wicca. (I don't speak for allWiccans, only myself. There are some differences in the differentTraditions.)

We believe that the ultimate godhead is unknowable. This doesn'tmake for a good working relationship with the deity, however. So, we breakit down into a Goddess and a God. Different Wiccans worship differentGods/Goddesses. We can utilize *any* pantheon. Some worship Pan/Diana,some Cernnunos/Aradia, Isis/Osiris, and many others.

We see our Goddess as being Triple Aspected -- Maiden, Mother andCrone, and she is reflected in the phases of the Moon -- Waxing, Full andWaning. We see the God as the Lord of Nature, and he is reflected in theseasonal changes. Like Jesus Christ, he dies for the land and the people,and is reborn.

In general, we believe in reincarnation and karma. What you callHeaven, we call the Summerlands. We don't believe that Hell exists (orSatan either.) We believe that there should be balance in all things --when the balance is disturbed, that's when 'evil' occurs. Fire, forexample is not 'evil'. It could be considered such when it becomes out ofbalance, as in a forest fire, or house fire. Controlled fire is a usefultool. Anger is not 'evil', but when unbridled can't help but lead tonegative things. When properly expressed and balanced with constructiveworking to correct that which invoked the anger -- it, too, can be a usefultool.

We regard the Earth as our Mother and try to have respect for Herby not polluting her and try to live in harmony with Her and Her ways.

Women reflect the Goddess, Men reflect the God, so the Wicca havea Priestess and Priest to 'run' the religious services. We call ourservices circles.

This was sort of a "Reader's Digest Condensed Version" of Wicca.If you have any questions or want more detail on any of this, please let meknow. Thank you for asking.

Blessed be >>Phoenix<<

* Origin: InterVisioN "The ParaNormal Connection" 603-547-6485 HST (1:132/123)

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The following is an excerpt from "Witchcraft: The Old Religion"

by Dr. L. L. Martello.

Questions and Answers.

Q. What is the best way for one who is interested in the Old Religion to make contact with a genuine coven?

A. Subscribe to all of the Pagan and Witchcraft publications. It's easier to get into a Pagan grove which often acts as a backdoor to the Craft, since many are Wicca-oriented in their worship and rituals. Fill out a Coven-Craft application form issued by WICA. To obtain yours, enclose a self-addressed stamped envelope. WICA's address is Suite 1B, 153 West 80 Street; New York 10024.

Q. What are the major feast-days of Witches? Could you tell me more about the origins of Halloween?

A. Most Anglo-American covens celebrate the following holy days. The four major ones are Oimelc or Candlemas on February 2; May Eve, Beltane, or Walpurgisnacht on April 30; Lammas on July 31 or August 1; and of course Halloween or Samhain on October 31. The four minor Holy Days are the two solstices: Yule, around December 22; and Midsummer, around June 21 or 22. The other two are the equinoxes: March 20-21 for spring and the fall equinox on September 22 or 23. The following will help to give you some idea of the origins of Halloween:

November Eve, All Hallows' Eve, the Gaelic fire festival of Samhain, now generally called Halloween, represents the summer's end, when the Earth Goddess turns over her reign to the Horned God of the Hunt, the transition from life to death, from an agrarian time to one of hunting, from summer to winter, from warmth to coldness, from light to darkness. It has been Christianized into All Saints' Day, a time when the souls of the departed wander the land and in some cases where the souls of the living temporarily join their spirit brethren, a time for mediumship, remembrance of departed loved ones, and celebration (as opposed to mourning) of the dead. The Roman Goddess of fruits and seeds, Pomona, was worshipped on this day. The stored fruits and seeds of the summer were then opened for the celebrants. Apples and nuts were the main fruits. This was also the autumn harvest festival of the Druids.

They believed in the transmigration of souls and taught that Saman, the Lord of Death, summoned those wicked souls who were condemned to occupy the bodies of animals in the preceding twelve months. The accused believed that they could propitiate Saman by gifts and incantations, thus lessening if not eliminating their sentences. This was also the time when the Druids lit huge bonfires in honor of Baal, a custom continued in Britain and Wales until recent times. In Ireland October 31 was called Oidhche Shamhna, or Vigil of Saman. In his Collectanea de Rebus Hibernicis, Villancey says that in Ireland the peasants assembled with clubs and sticks, "going from house to house, collecting money, breadcake, butter, cheese, eggs, etc., for the feast, repeating verses in honor of the solemnity, demanding preparations for the festival in the name of St. Columb Kill, desiring them to lay aside the fatted calf and to bring forth the black sheep. The good women are employed in making the griddlecake and candles; these last are sent from house to house in the vicinity, and are lighted up on the (Saman) next day, before which they pray, or are supposed to pray, for the departed soul of the donor. Every house abounds in the best viands they can afford: apples and nuts are devoured in abundance; the nutshells are burnt, and from the ashes many strange things are foretold; cabbages are torn up by the root; hemp-seed is sown by the maidens, and they believe that if they look back they will see the apparition of the man intended for their future spouse; they hang a smock before the fire, on the close of the feast, and sit up all night, concealed in the corner of the room, convinced that his apparition will come down the chimney and turn the smock; they throw a ball of yarn out of the window, and wind it on the reel within, convinced that if they repeat the Pater Noster backwards, and look at the ball of yarn without, they will then also see his sith or apparition; they dip for apples in a tub of water, and endeavor to bring one up in the mouth; they suspend a cord with a cross-stick, with apples at one point, and candles lighted at the other, and endeavor to catch the apple, while it is in a circular motion, in the mouth."

Vallancey concludes that these practices are the remnants of Druidism and will never be eradicated while the name of Saman remains. In this brief passage we will see the origins of many modern Halloween practices, such a trick or treat, the Jack-o-Lantern, and apple bobbing.

In the island of Lewis the name Shamhna, or Saman, was called Shony. One writer in disgust described "an ancient custom here to sacrifice to a sea-god, called Shony, at Hallowtide." The supposed Christian inhabitants would gather at the Church of St. Mulvay, each family bringing provisions and malt which was brewed into ale. They chose one of themselves to wander into the sea at night up to his waist. He then poured out a cup of ale calling upon Shony to bless his people for the coming year. "At his return," this writer says, "they all went to church, where there was a candle burning upon the altar; and then standing silent for a little time, one of them gave a signal, at which the candle was put out, and immediately all of them went to the fields, where they fell a-drinking ale, and spent the rest of the night in dancing and singing. The ministers in Lewis told me they spent several years before they could persuade the vulgar natives to abandon this ridiculous piece of superstition."

The name Saman shows evidence of Druidism in the Irish. Another word, the name of a drink, is "lambswool." It is made from bruising roasted apples and mixing it with ale or milk. The Gentlemen's Magazine for May, 1784, says, "this is a constant ingredient at a merrymaking on Holy Eve." Vallancey shrewdly traced its etymological origin when he said, "The first day of November was dedicated to the angel presiding over fruits, seeds, etc., and was therefore named La Mas Ubhal, that is, the day of the apple fruit, and being pronounced Lamasool, the English have corrupted the name to Lambs-wool." The angel referred to of course is the Roman Goddess Pomona.

Q. Are these Holy Days the same throughout the world?

A. No. However, there are many universal similarities between all the pagan religions. Names, dates and days vary according to national origin. For instance, one of the Holy Days still celebrated by many Italian and some Sicilian traditions is the Lupercalia, on February 15. It has since been Christianized into St. Valentine's Day on Feb. 14. Let me quote from the WICA Newsletter: Ancient Roman festival honoring Lupercus, God of Fertility. It was called dies februatus meaning 'day of expiation.' The Lupercal--'wolf's grotto'--a cave on the western slope of Palatine Hill. Near it was the ficus ruminalis, the fig tree under which Romulus and Remus were found and nursed by a she-wolf. The Lupercai who celebrated this yearly festival were made up of the Fabian who belonged to the Sabines and the Quintilian Lupercai, the Latins. Later in honor to Julius Caesar, there was added the Julian Brotherhood. They sacrificed a goat. Young neophytes were brought in. The High Priest touched their foreheads with the bloody knife. Then another priest wiped away the blood with wool dipped into milk. The feast began with the celebrants clothed only in goat skins and carrying (really hiding) thongs made from the same goat hides. They ran up and down the streets of the city striking anyone who passed them. Women came forward to be hit by the goat-thongs, believing it enhanced their own fertility. This was also a symbolic purification of the land and of the persons touched. This was on of the last Pagan rites to be given up before Christianity completely dominated the country. It is still celebrated today but in modern form, without the goat or any other kind of sacrifice, but all wearing skins and goat horns in a special streghe ritual."

Q. What are some of the Christian holy days that are based upon or borrowed from ancient Pagan Religions?

A. You'll find many of them discussed in this book. However, briefly, here are some of them. December 25 in ancient times was the day celebrated in honor of the sun, deified in such figures as Mithra, Osiris, Horus, and Adonis. It was also the feast day of Bacchus, Krishna, Sakia, and others. The legends of these Gods were the same as those attributed to Jesus Christ by the early Church. Pope Julius I in A.D. 337 made December 25 the official day to celebrate Jesus's birth, following older traditions who honored their founders on that date. It was also the ancient celebration of the winter solstice. There is absolutely no record in the Bible or elsewhere of when Jesus Christ was born. All of us are still paying tribute to the ancient Gods and Goddesses by the names of our days of the week.

English French Italian Spanish Planet Deity Sunday Dimanche Domani Domingo Sun Mithra Monday Lundi Lunedi Lunes Moon Diana Tuesday Mardi Martedi Martes Mars Tiw Wednesday Mercredi Mercoledi Miercoles Mercury Mercury Thursday Jeudi Giovedi Jueves Jupiter Jove-Thor Friday Vendredi Venerdi Viernes Venus Venus-Freya Saturday Samedi Sabato Sabado Saturn Saturn Two of the English names come from Old Saxon rather than Latin. Tiw's Day became Tuesday in honor of the old Teutonic deity, Tiw or Tives. Wednesday is named after the old Teutonic Norse God Wodan or Wotan. The Saxon word for day is doeg. In olden times the days were called Jove's Doeg (Thursday), Mercury's Doeg (Wednesday), Mar's Doef (Tuesday), etc. Friday was the day when the ancients paid tribute to Venus--the love day. When Christianity became dominant, Friday was no longer considered lucky--Jesus was crucified on that day; also, the uninhibited sexual rites dedicated to the love Goddess Venus was considered a great "sin." Besides the days of our week our months are also named after the ancient deities:

January: From Latin Januarius, honoring Janus, a Roman God. He presided over the Gates of Heaven, which the Christians later assigned to St. Peter. The Anglo-Saxons called it Aefter-Yule, and prior to that Wolf-monat.

February: From Februus, another name for the God of purification Faunus, thus fertility. The feast was held on February 15 (see Lupercalia) and was called Februa.

March: After Mars, God of War. Anglo-Saxons called it Hraed-monat, rugged month, or Hlyd-monat, stormy month. A stormy March was an omen of poor crops. A dry March indicated a rich harvest.

April: From Latin aperio "to open," like buds. Anglo-Saxons called it Easter-monat,in honor of the Teutonic Goddess of the same name. She ruled spring and light. The Romansdedicated this month to Venus, often referring to it as Mensis Veneris instead of Aprilis.

May: Named after Maia Majesta, ancient Roman Goddess of Spring. Considered Vulcan's wife.Look up the folklore regarding the May Day celebrations, bonfires, and other ritescelebrated throughout Europe.

June: Named after the Roman Goddess Juno. Called Sear-monat by Anglo-Saxons. Juno was Queen of Heaven and Guardian of Marriage and ruled childbirth. June is still the most favored month for marriage today.

July: Originally called Quintilus, the fifth month. Old Saxons called it Maed-monat, "mead month" the time to gather honey for the drink called mead.

August: Named after the Roman Emperor Augustus. Was once called Sixtilis, the sixth month.

September: Named after the Latin number for seven, that being the month in the old calender . Saxons called it Gerst-monat, barley month, as this crop was usually gathered then.

October: From octo, the eighth month in the old calendar. Saxons named it Wyn-monat, "wine month." This was harvest time, and Bacchus and Dionysius and all the other ancient deities were honored. See Halloween above.

November: From the ninth month in old Roman calendar. Saxons called it Blot-monat, "blood month." This was when the cattle and sheep were slaughtered for food and sacrifices.

December: Named after the tenth month in the old calendar. It was consecrated to Saturn, and on December 17 the great feast of Saturnalia began, lasting several days. It coincided with the winter solstice and the Yule season. The Anglo-Saxons called it Yule-monat, "midwinter month." It coincided with the winter solstice and the Yule season.

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Wicca, Wicca, Who's Got the Wicca? or My Tradition, or Yours?

[An article which attempts to make sense of all the various Traditions,Brands, Denominations, ect., which may confuse the unwary new-comer to Neo-Paganism (Wicca in particular).]

By: Hurn

Greetings, and Bright Blessings... Welcome to this, the next in aseries of introductory pieces on Alternate Religions. Today, we shalltake a look at the many varied Traditions in the Wicca Family of Faiths.Whilst there is, indeed, a large number of groups who profess one set oftenants, or ideas; one soon begins to see why they may all be lumpedtogether as one Religion.

Obviously, to start, one must define Religion as it applies to thesegroups of people. Next, a listing of some of the more Popular Traditions,giving a basic description of each. Lastly, some comments on the "cordswhich bind these groups together", ie. a discussion on the UnderlyingPhilosophies of the New Age Movement, Neo-Paganisms in particular.

I. What is a Religion?

A dictionary definition of religion looks something like: Religion, n.; An organized system of Beliefs and/or Rituals,centering on a Supernatural Being or Beings.

Everyone with me so far? Good. I think we can all agree on definitionsfor "Beliefs" and "Supernatural", so the only sub-definition will be"Ritual": any ordered sequence of events or actions, includingdirected thoughts, especially one that is repeated in the 'same'manner each time, and that is designed to produce a predictablealtered state of consciousness, within which certain magical orreligious results may be obtained.

Now, by using these definitions, the astute reader may realize that oneneed not "believe" in anything in order to belong to a Religion, althoughmost 'established' churches Do require that one has conforming beliefs inorder to become 'accepted into' that Religion. One of the beauties ofthe Pagan/NeoPagan/Wiccan Religion is that the majority of the sects do notrequire one to have 'conforming' beliefs. One need not Believe in theGod/dess in order to worship them, and this is the key to being a New Agetype Religion.

New Age Religions acknowledge that there are many paths to Godhood,and that each person should find his/her own way. Thus, while there iscommunication and discussion between the diverse ways of Wicca, there isgenerally no cause for religious persecution or Holy Wars. Also, thereare very little 'missionary' type efforts, since there is no PrimeDirective stating that everyone who does not believe a certain piece ofDogma is Wrong, and will burn in Hell forever, unless saved, or made tosee the light.

Contrary to most religions, it is Not the shared set of Beliefs, orsimilar Dogma which holds the Wiccan Religions together. Rather, it is theAttitudes of the people involved, and their common Heritage which providethe bonds of cooperation among the Pagan Peoples. These points of agreementshall be further addressed following a brief list of some of the morepopular Traditions, with a description of each.

II. Traditions/Branches/Gatherings/Sub-Groups/Interpretations/ect. [nb. This is not, by any means, an all inclusive list]

Gardnerian: Started by G. Gardner, in England, in the mid 1950's, this Traditionclaims to have existed, in secret, since the Witch-Burnings began duringthe Middle Ages. While there is some doubt as to whether or not it is asold as it claims, there is no denying that the Gardnerian Sect has been oneof the most Influential of the Traditions. In fact, many of the groupswhich follow were started by people who had been introduced to Paganismand the Worship of the Lord and Lady as members of a Gardnerian group.

Characteristics: A structured religion with definite hierarchy within each group (known,as a Coven), but little to no Authority of one coven over another. Withinthe coven, a Matriarchy exists, with the High Priestess generally beingconsidered the leader (there are, of course, exceptions to this, but thesedescriptions are, for the most part, only generalizations based uponinformation gathered from many sources).

The typical Gardnerian view of the God/dess is that of a Dominant Three-FacedGoddess (Maid, Mother, and Crone) with a Male Consort (Who has 2sides.. the Young Summer King, and the Old Winter King).

Ceremonies include a series of initiations into higher levels of theCraft, various Holiday Celebrations (based, of course, upon the "Wheel ofthe Year" calendar of Feast days.

Alexandrian: Started about the same time as Gardner's, this tradition is fairlysimilar, with a little more emphasis upon Ceremonial Magick. There arenumerous Covens in both US and Europe.

Dianic: This is more of a Sub-class, rather than a particular Tradition. Thereare several Feminist Traditions which are considered Dianic. Thissub-class tends to emphasize the Female aspect of the Goddess, sometimes tothe exclusion of the Male God. Some feel that these groups are ratherreactionary and self limiting. Be that as it may, the Dianic Covens tendto be more politically active.

School of Wicca: Headed by Gavin and Yvonne Frost, this School is the largestcorrespondence school of Witchcraft in the US. Numerous Covens haveresulted from this School, although it is somewhat unconventional (if, thatis, anything dealing with Wicca could be called conventional). The Frosts'views on Wicca as a religion do differ with the majority.. in that they donot consider Wicca as "Pagan", but rather as Monotheistic.

Seax (or Saxon) Wicca: Started by Raymond Buckland, who was originally a leader in promoting theGardnerian Tradition, as an alternative to the existing Covens. Unlikemost traditions, which consider the Coven group to be the normal unit ofdivision (ie. all ceremonies/Rituals = Group Rites), the Seax version hasprovision for lone witches (often referred to as Solitaires). Another thingwhich sets this particular brand apart is its non-reliance upon beingproperly initiated into the Wiccan community. Many of the other groupsrequire that new members be brought to existing covens to be ceremoniallyinitiated into that Tradition, and that only after years of study withinthe group is one ready to start a new coven. The Seax tradition,recognizing that there may not be a friendly, neighborhood Coven, allowsfor self-initiation, and Auto setup of a Coven.

Traditionalist (Welsh, Scots, Greek, Irish, etc...) Like Dianic, this is a sub-class. Each Traditionalist group is basedupon the traditions, literature, myth, and folktales of that particulargeographic/demographic area. This is evident in the Names of the God/dessused by individual groups.

III. Common ties/beliefs/Ideals/ect...

As stated earlier, it's not doctrine/dogma similarities which tend to holdthese diverse groups together, rather, it is the common Ideals and feelingsexpressed by the Pagan Peoples themselves. Here are some examples:

The Wiccan Rede: "An it harms none, do what thou will." is almostuniversally accepted amongst the groups. Most groups tend to bepolytheistic, animists, pantheists, ect. One is not "converted" to Wicca,rather, the new comer feels a sense of "Coming Home", or, more poetically,"The Goddess calls to Her own". Nature plays a big part in mostTraditions, either as direct personification of the God/dess, or asaspects of them. There is no counterpart to the Devil, as such, in thePagan religions... no personification of All Evil, rather, the choice isthere for all to make. However, there is the Law of Three Fold Return,which states "That which thou dost send out shall return three fold", sogood begets good, and evil befalls those who are evil (a horrendousunderstatement / simplification, but true).

Author's note: Whew! That was a long haul of writing in one sitting... if there are anybig errors noticeable, mail me, and I'll make a second draft of this.. orperhaps even expand it some.. (my time is limited in as far as when I haveopportunities to just sit down and write something like this, but I canusually squeeze in some time, here or there.)

I hope that this is somewhat enlightening... there are some other files,here, which give more basic explanations of the terms used.. (Witch, Coven,Magick, ect..) ... I did assume a small amount of familiarity presentwithin the reader... if anyone wishes, I can append a Preface covering thatwhich was presupposed knowledge.Blessed Be...Hurn

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Binding a Spell (Classic version)

Come ye as the charm is made! Queen of heaven, Queen of hell, Horned Hunter of the night Lend your power unto the spell, And work our will by magic rite! By all the power of land and sea, By all the might of moon and sun I call the Earth to bind my spell. Air to speed it well. Bright as Fire shall it glow. Deep as tide of Water flow. Count the elements fourfold, In the fifth the spell shall hold.Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985

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Saxon Wicca Rites

From "The Tree: The Complete Book of Saxon Witchcraft" by Raymond Bucklandcopyright 1974 -- Samuel Weiser Publishers (NOW OUT OF PRINT)

posted for PAN, the ORIGINAL Psychic Awareness Network at 1-703-362-1139by MATRIKA, co-sysop

Legend of Woden/Odin retrieving the Runes

The Snake came crawling and struck at none But Woden took nine glory-twigs (pieces of wood on which were carved runicinscriptions) and struck the adder so that it flew into nine parts.

This quote shows how Woden/Odin was a master magician and drew his powerfrom the runes. To this day many Saxon Pagans work much of their Magicwith runes, inscribing them on candles in candle magick, incorporating theminto talismans or symbols of protection that they wear, carry or keep intheir homes (can also be for other purposes, etc. They can even be putsomewhere invisibly by tracing them with a scented oil. For example, arune or runic monogram (several runic letters overlaying one another) canbe inscribed on your place of business in Money in Abundance oil or someother money -- oriented oils of your own preference. For healing a rune orrunic monogram of healing can be written on the body of the patient with anoil of Healing, after the regular transfer of Pranic energy or "laying -- on-- of -- the -- hands" healing has occurred. (including use of crystals, ifthat is so desired) Etc. etc. etc. Why are runes so important? For thesame reason that they were in Cabalistic Magick among the Jews and inSidha Yoga. In India among the Sidhis the Shakti or Feminine aspect ofDeity (as Shiva is the male) has many aspects through which the world wasemanated -- one of the more important aspects is matrika shakti or the powerof sound to create via the letters of the alphabet forming themselves intoWords. In both systems -- Kabbalah and Sidha Yoga -- it is believed that theuniverse was created by words. This is reflected in modern New-Age workwith Affirmations used by such diverse sources as Marion Weinstein, DiannicWitch, as described in her book "Positive Magic" (Phoenix Publishing) and theUnity School of Christianity as well as the Religious Science and ChristianScience and Divine Science and all the other "science" churches. ShaktiGawain, author of "Creative Visualization" teaches it from the New Ageperspective as well. It is through words we create out own reality andright use of them for good and in loving ways is one of the most powerfulof Magicks. (Note by Matrika)

From the old Norse Verse, Lay of the High one, stanzas 138, 139, and 141

Woden/Odin is speaking

" I know that I hung there on the windy tree swung there nights, all of nine gashed with a blade bloodied by Odin myself an offering to myself knotted to that tree no man knows whither the root of it runs

None gave me bread None gave me drink down to the depths I peered to snatch up runes with a roaring screech and fall in a dizzying faint

Wellspring I won and wisdom too and grew and joyed in my growth from a word to a word I was led to a word from a deed to another deed"

As you can see this legend, which in the original sources pre-datesChristianity, has much in common with the legend of Jesus'sCrucifixion/Resurrection in the Newer religion -- but then there aresimilar themes in the story of Tammuz from the Middle East, the story ofOsiris in Egypt and in many other sources. The story of the fallen God whois resurrected with great power and wisdom reflects the Shamans'sconfrontation with his own death -- either in a literal sense throughsickness or accident, or in a Psychological sense or by other means such asthe mild, natural hallucinogens used by the Native Americans and othertribal peoples. (Note, I am not endorsing their use; they are completelyunnecessary) -- but nevertheless, this is the practice in some cultures,where they know how to handle the power of these drugs and guide one safelythrough the experience. It is important to note this is not done lightlyor playfully either and that the drugs they use are natural substances, notthe harsher chemical ones abused in our modern society for recreational use)

It also represents the natural cycles of the year -- the grain growsand is cut down or sacrificed only to be reborn again, the trees lose theirleaves and seem to die only to resurrected, (which is why the tree oflife/cross image developed) some animals hibernate and come back, etc.etc. etc

Now here is the legend of the Goddess in the Saxon form as the searchby Freya for the necklace Brosingame -- a silver circlet worn about her neckas a chaplet. As with the Gardnerian Wicca legend of the descent of theGoddess to the Underworld, it reflects the cycles of the year -- whenfertility seems to sink into the earth and vanish during winter's barrenmonths only to have the Lady and her bounty return to us in the spring.

(Matrika's notes)

All day had Freya, most lovely of the Goddesses, played and romped inthe fields. Then did she lay down to rest.

And while she slept; deft Loki, the prankster, the mischief-maker ofthe Gods; did espy the glimmering of Brosingame, formed of Galdra (magick)Her constant companion. Silent as the night did Loki move to the Goddess'sside and with fingers formed over the very ages in lightness did remove thesilver circlet from about her snow white neck.

Straightaway did Freya arouse; on sensing it's loss. Though he movedwith the speed of the winds, yet Loki she glimpsed as he passed swiftlyfrom sight into the barrow (burial mound) that leads to Dreun. (land of thedead, the underworld)

Then was Freya in despair. Darkness descended all about her to hideher tears. Great was her anguish. All light, all life, all creaturesjoined in her doom.

To all corners were sent the Searchers, in quest of Loki; yet knewthey. they would find him not. For who is there may descend to Dreun andreturn again from thence?

Excepting the Gods themselves and, alack, mischievous Loki.

So it was that, still weak from her grief, Freya herself elected todescend in search of Brosingame. At the portals of the Barrow was shechallenged, yet recognized and passed.

The multitude of souls within cried joyfully to see her, yet could shenot tarry as she sought her stolen light.

The infamous Loki left no trail to follow, yet was he everywhere pastseen. Those to whom she spake held to Freya (that) Loki carried no Jewelas he went by.

Where then was it hid?

In despair she searched an age.Hearhden (also known as Heimdall) the mighty smith of the Gods, did arisefrom his rest to sense the bewailment of the souls to Freya's sorrow.Striding from his smithy, to find the cause of the sorrow, did he espy theSilver Circlet where Loki Mischief-maker had laid it; upon the rock beforehis door.

Then was all clear.

As Hearhden took hold of Brosingame (then did) Loki appear before him,his face wild with rage.

Yet would Loki not attack Hearhden, this mighty smith whose strengthwas known even beyond Dreun.

By wiles and tricks did he strive to get his hands upon the (silver)circlet. He shape-shifted; he darted here and there; he was visible, theninvisible. yet could he not sway the Smith.

Tired of the fight, Hearhden raised his mighty club. Then sped Lokiaway.

Great was the joy of Freya when Hearhden placed Brosingame about hersnow-white neck.

Great were the cries of Joy from Dreun and above.

Great were the thanks that Freya and all People gave to the Gods forthe return of Brosingame.

This tale and the Gardnerian legend of the descent of the Goddess intothe Underworld (told in the 2d degree initiation) and similar myths fromaround the world, such as the legend of Kwan Yin's descent to the land ofdeath and her being expelled for spreading mirth and joy, show that womenalso shared a very important role in the shamanism/priesthood of theEuropean Pagan traditions and also faced the ordeals -- i.e. the physical orpsychological confrontation with death. And again, it reflects the timesof darkness and light in the year -- the waxing and waning of the moon eachmonth and the waxing and waning of the sun each year from Yule or Wintersolstice to Mid-summer's night or Summer solstice when the light growsstronger and the remainder of the year, when light grows weaker.

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Wiccan Shamanism

by Selena Fox

typed by Lewis for P.A.N. 508-795-7628

Shamanism exists in tribal cultures around the world and has done sofor centuries. Yet, in reading most anthropological texts on Shamanism,there is little, if any reference made to shamanism in Europe. HoweverShamanism has existed among the peoples of Europe not only in ancienttimes, but also through the present day. During the Middle Ages, the OldWays largely disappeared from public view because of persecution. Yet theywere not eradicated but took a more underground existence. Today, thereare some of us of European ancestry that are bringing Shamanic ways rootedin pre-Christian Europe back into the light.

Wiccan Shamanism is a term I began using several years ago in anattempt to describe my own path of magick and spirituality in relation tothe other forms of Shamanism on the Planet. Wiccan Shamanism draws on theOld but it is not simply an attempt re-construction and revival of the OldWays of tribal Europe. Wiccan Shamanism blends both the Old and the New tosuit the modern times in which we live. Although emphasis is on Europeansymbology and traditions Wiccan Shamanism is multi-cultural, incorporatingways of other healers and magick workers from many places and eras.

What follows is a glimpse into Wiccan Shamanism as I know it andpractice it. While Jim, Dennis, and others who help with various aspectsof CIRCLES work may share many of these concepts, I speak here only formyself - for at the heart of this spiritual approach is the idea that eachperson must seek their own connection with the Divine, within their ownSelf, rather than having me or anyone else do this for them. This is not apath of a leader with followers, but a path where each becomes their ownleader.

I call to the Powers of the Four Quarters -- to Earth in the North whichis the Realm of the Physical Body and Material Plane, to Air in the Eastwhich is the Realm of Thoughts and Intellect, to Fire in the South which isthe Realm of Will Power and Action, and Water in the West which is theRealm of Emotions and Intuition. My Medicine Wheel is the Magick Circlewhich connects the Four Quarters. The sacred places I frequent include ahigh rock, a crystal clear spring fed pool n a hidden valley and a circleof stones in a grove of Oak and Birch on a mound.

I am a channel between Planet Earth beneath my feet and the Heavensabove my head. I become the World tree when I Shamanize, linking thetransforming Dark of the Underworld with the Awakening Light of theUpperworld.

I am the Crystal LIght that is at the Center of the Circle and is thefifth Element Spirit. I seek always to act out of MY own Inner Self whichis at the enter of MY being, for my Inner Self in the Balance of all theElements, of my Female and Male sides, of my Lunar and Solar natures of myintellect and intuition my Inner Self is my doorway into the realm whereAll is One.

I see the Circle of Life from the Center. I watch the Seasons changeas the Wheel of the Year turns and I celebrate the 8 sabbats. I connectwith the dance of Night and Day, of Fair and Stormy Weathers, of the Waxingand Waning Moon. I see the cycle of Birth, Growth, Maturity, Death, andRebirth in all of Nature. I examine the cycles of my own life and of thelives of those who seek healing aid from me.

I am the traveler between the World of Daily Life and the Otherworldwhich is the land of Dreams, visions and Spirits. I am a ConsciousnessExplorer. the Otherworldis as real and as important to me as the Day-to-DayWorld. I bridge the Worlds rather than seeking to dwell solely in one orthe other. I journey into the Otherworld for a reason -- to bring backhealing and knowledge to apply to Daily Life, helping others, myself andthe Planet.

I see the Divine in all things. My friends and allies include notonly humans but also plants, animals, rocks, winds, waters, fire, stars,and other life forms. I commune with the Source some call "God" as bothMother Goddess and Father God, for both aspects are necessary for theUnity.

The main focus of my Shamanic work is Healing. I was called to thispath as a young child in dreams and Out-of-Body experiences, but I didn'tbegin my work until my adult years when I started Healing myself. To dothis I journeyed alone into the Pit of my Shadow Self and came face-to-facewith my problems and hang-ups; my doubts fears, disillusionments,rejections, angers and hurts; with all MY false self images. Words can notbegin to express the misery, the utter despair the powerlessness I feltduring this time. Yet coming apart was essential; it enabled me to breakthrough the barriers which I had formed and let others form in my psychethat had kept me from being one with my True Self. In the deepestDarkness, I felt the Light of my own Inner Self beginning to shine through.I focused on the Light and slowly emerged from the Pit, stronger and moreintegrated than ever before and with the power to heal others as well asmyself. As a result of this transformation process, my life's work becameclear. I now help others from their own pits of negativity and becomewhole again.

Yet my work also extends to more than Humankind; it involves bringingHealing to the Planet as a whole. In my communing with the Land, I haveheard the cries of the Earth Mother, sorrowing over the self-centered,greedy, intolerant, and destructive behaviors of many of Her humanchildren, who are polluting the soils, water, and air; who are playingpower games with nuclear fire; and who are polluting the spiritualatmosphere of the entire world with their narrow-mindedness and hate. I amdeeply concerned about survival -- not of the Planet Herself for all thehumans in the world can not destroy Her even with all their weapons; She istoo strong and powerful for that to happen. What I am concerned about isthe survival of the human race. -- will we annihilate ourselves and many ofthe life forms around us, or will we wake up in time to see the largerpicture, find and implement creative solutions to the worlds problems, andenter a New Age of expanded consciousness?

The Balance of Life can be restored on Planet Earth; Harmony can berestored between humankind and other life forms; Love consciousness canincrease and be prevalent on the Earth. I, along with numerous otherhealers and ministers from a variety of spiritual traditions around theworld today have responded to the upset of Mother Earth by dedicating ourlives to this Planetary Healing Work, each in our own way. It is thisGreat Work that underlies all the healing and other things I do. It is theHeart of Wiccan Shamanism.

First published in fall 1984 "Circle Network News"; copyright 1984, CIRCLE, Box 219, Mt. Horeb WI 53572 USA.

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A Healing Myth

By "Nihasa"

This story can have a powerful healing effect when read outloud (or recorded and then played) to someone suffering froma phobia or other effect of childhood trauma. While names,settings, and style can be varied to suit individual tastes,the sequence which the apprentice describes, the sequencethe princess goes through, and the vagueness of the "badthing" descriptions should remain unchanged and no elementof the story should be left out.Once, in another time and another place, a kingdom of magicand beauty knew a time of peace. No armies threatened itsborders, no bandits plundered its trade routes, no plaguessickened its people. Yet even in such peaceful times, badthings could happen: accidents, misunderstandings, evengood people doing bad things.

The third daughter of the king was a bright and cheerfulsort. She wasn't the strongest or the prettiest of theroyal princesses, but she did have the nicest wings ofanyone her age. She loved to fly around the countrysideand explore the groves and meadows she found...they werealways full of surprises.

One day she found a particularly pretty grove, with a pondglistening in a little clearing in the middle. As she wentin for a closer look, she saw images start to form. She sawher own reflection, and as she lightly touched the groundshe saw that her reflection was watching reflections of herown...dim watery reflections from her past.

"So you can see the pictures." The voice from among thetrees made her jump. "Don't worry," continued the young manas he stepped out from among the trees, "nobody else can seethe same images, Princess. It's part of the magic."

"How...?" she asked, looking him up and down. He was a youngman, no older than the princess herself, dressed in therough tunic of a wizard's apprentice. "Who are you? How didyou know who I am, what I saw?"

"I am apprenticed to the Court Wizard. Everybody knows whoyou are, Princess...and besides, I have seen you at thepalace when I have been there with my master." He paused,glancing at the ground and lowering his voice. "As to theimages... well, at one time I had need of their magic."

"When I entered the Wizard's service, I had a great andsecret fear. Something...bad...happened to me when I wasyounger. It hurt to even think about, and after time Ididn't think about it much. But ever since that time, I hadlived with the fear. When my master learned of this, hetaught me the magic of this pool and its stream."

"The pool reflects images from your mind...scenes from yourpast, dreams of the future, even fantasies of the present.The stream flows like time itself, upstream into the past,and downstream into the future. If I followed the ritual hedescribed, these magics could wash clean the fear."

She made a face. "I suppose this ritual involves deep magicsusable only by Wizards?"

"Not really. All the magic is in the waters, and anyone canuse the ritual. Even a lowly apprentice." He grinned. "It'spretty simple. After he told me about it, he brought me hereand then stood back by the trees. He said that he wouldanswer any questions I had but otherwise I was on my own."

"I stood where I could see my reflection in the pool, andthen thought about my fear. As I thought, my reflectionwatched a reflection of my thoughts...like a stage wheredimly lit actors played out the scene against a colorlessbackdrop. I looked up and saw that I was still here, in theglade. I looked back at the water, holding on to a smallpart of the special feeling of fear it had given me. As Iturned and looked back upstream, I saw more images...eachearlier than the last. I relaxed and let the feeling guideme back to the earliest image. When I had that, I turnedback to the pool and found my reflection watching the samecolorless players in their dim reflection of the memory. Asmy reflection watched, the image went from a time shortlybefore the bad thing happened, through the whole thing, andon to a time when it was all over. When it passed the endingthat way, it stopped...like a drawing. Then the drawingfaded away, and I was just looking at my reflection. TheWizard had told me that if I stepped into that last part ofthe image, it would run very quickly backwards, with fullcolor and sound and me living backwards through it all...allthe way through to the part before the beginning. It soundedvery strange. As I looked at my reflection again, it waswatching the image go forward again in its dim, colorlessway. When it reached the drawing at the end, I stepped intothe image and was plunged into a world going backwards! Itwent clear through to before the beginning in less than asecond, then stopped. Startled, I let the water carry medownstream, through all that had happened since, with thefear gone and the memory unable to hurt me. When I reachedthe here-and-now, I got out and just stood there, knowingthat the fear would trouble me no more." He stopped, andsuddenly seemed to remember where he was, and who he wastalking to. "That was over a year ago, and the fear is stillgone. The Wizard says it is gone for good."

She thought for a moment. "So all there is to this ritual isthink of the problem until your reflection sees it, follow apart of the feeling upstream to my earliest memory of it,wait for my reflection to see it all the way through, stepinto the ending, and live it backwards quickly? What kind ofmagic is that?"

He thought for a minute, shrugged, and said "Effective? Ifyou wish, I will withdraw to the trees while you try it."

"What makes you think that I need it?"

"Because the images only come to those who do." His voicefaded to an embarrassed silence as he realized what he hadsaid. "I'll go now."

"Yes, do." She said absently, already thinking. Then: "Butnot too far, in case I need you." She was remembering anincident a few days back which had set off her special fear,and just as the apprentice had described, her reflection inthe pool was watching a dim and watery scene of the memory.Startled, she looked up again. Yes, she was in the clearing,with the trees all around and the apprentice all but lostamong the closer ones. She could still feel a part of thatfear, so she kept that feeling while she looked back upstream at all the images from the past that the feeling hadtouched...until she found the earliest of them all. Shebrought that memory back to the pool and released it as herreflection started to watch it unfold in its dim and wateryway. Her reflection seemed to have a life of its own as itwatched the pale scene start before anything happened, runthrough the bad parts, and then pause at a time when it wasall over. She watched her reflection shift as she preparedfor what she would do. Her reflection settled as it watchedthe scene unfold again. The dim scene passed through thebeginning, through the bad time and on past again. When itstopped, she jumped in to it. Suddenly, she was there again:back where and when it had happened. Everything was movingbackwards, and in a flash she had lived backwards through itand past the beginning. Shocked, she let the water carry herdown stream, forward through all the rest of her yesterdayswithout the bad times for company. When she got to today,she stood up. There she was...standing, dripping in a streamin the clearing. She looked around for the apprentice, halfexpecting him to be laughing at the soggy mess she must be.He was there, by the trees...not laughing, just smiling inan understanding way.

In the years that followed, they became friends. Althoughthey went their separate ways...he, as wizard to one of theKing's high lords and she as wife to a neighboring prince...they valued that friendship to the end of their days. Andfrom that time on, neither was ever again troubled by theirgreat fears.

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Candlemas: The Light Returns

by Mike Nichols

It seems quite impossible that the holiday of Candlemas should be considered the beginning ofSpring. Here in the Heartland, February 2nd may see a blanket of snow mantling the Mother. Or,if the snows have gone, you may be sure the days are filled with drizzle, slush and steel-greyskies -- the dreariest weather of the year. In short, the perfect time for a Pagan Festivalof Lights. And as for Spring, although this may seem a tenuous beginning, all the little buds,flowers and leaves will have arrived on schedule before Spring runs its course to Beltane.

'Candlemas' is the Christianized name for the holiday, of course. The older Pagan names wereImbolc and Oimelc. 'Imbolc' means, literally, 'in the belly' (of the Mother). For in the womb ofMother Earth, hidden from our mundane sight but sensed by a keener vision, there are stirrings.The seed that was planted in her womb at the solstice is quickening and the new year grows.'Oimelc' means 'milk of ewes', for it is also lambing season.

The holiday is also called 'Brigit's Day', in honor of the great Irish Goddess Brigit. At hershrine, the ancient Irish capitol of Kildare, a group of 19 priestesses (no men allowed) kept aperpetual flame burning in her honor. She was considered a goddess of fire, patroness ofsmithcraft, poetry and healing (especially the healing touch of midwifery). This tripartitesymbolism was occasionally expressed by saying that Brigit had two sisters, also named Brigit.(Incidentally, another form of the name Brigit is Bride, and it is thus She bestows her specialpatronage on any woman about to be married or handfasted, the woman being called 'bride' in herhonor.)

The Roman Catholic Church could not very easily call the Great Goddess of Ireland a demon, sothey canonized her instead. Henceforth, she would be 'Saint' Brigit, Patron Saint of smithcraft,poetry and healing. They 'explained' this by telling the Irish peasants that Brigit was 'really'an early Christian missionary sent to the Emerald Isle, and that the miracles she performed there'misled' the common people into believing that she was a goddess. For some reason, the Irishswallowed this. (There is no limit to what the Irish imagination can convince itself of. Forexample, they also came to believe that Brigit was the 'foster-mother' of Jesus, giving nothought to the implausibility of Jesus having spent his boyhood in Ireland!)

Brigit's holiday was chiefly marked by the kindling of sacred fires, since she symbolized thefire of birth and healing, the fire of the forge, and the fire of poetic inspiration. Bonfireswere lighted on the beacon tors, and chandlers celebrated their special holiday. The Roman Churchwas quick to confiscate this symbolism as well, using 'Candlemas' as the day to bless all thechurch candles that would be used for the coming liturgical year. (Catholics will be remindedthat the following day, St. Blaise's Day, is remembered for using the newly blessed candles tobless the throats of parishioners, keeping them from colds, flu, sore throats, etc.)

The Catholic Church, never one to refrain from piling holiday upon holiday, also called it theFeast of the Purification of the Blessed Virgin Mary. (It is surprising how many of the old Paganholidays were converted to Maryan Feasts.) The symbol of the Purification may seem a littleobscure to modern readers, but it has to do with the old custom of 'churching women'. It wasbelieved that women were impure for six weeks after giving birth. And since Mary gave birth atthe winter solstice, she wouldn't be purified until February 2nd. In Pagan symbolism, this mightbe re-translated as when the Great Mother once again becomes the Young Maiden Goddess.

Today, this holiday is chiefly connected to weather lore. Even our American folk-calendarkeeps the tradition of 'Groundhog's Day', a day to predict the coming weather, telling us that ifthe Groundhog sees his shadow, there will be 'six more weeks' of bad weather (i.e., until the nextold holiday, Lady Day). This custom is ancient. An old British rhyme tells us that 'If CandlemasDay be bright and clear, there'll be two winters in the year.' Actually, all of the cross-quarterdays can be used as 'inverse' weather predictors, whereas the quarter-days are used as'direct' weather predictors.Like the other High Holidays or Great Sabbats of the Witches' year, Candlemas is sometimescelebrated on its alternate date, astrologically determined by the sun's reaching 15-degreesAquarius, or Candlemas Old Style (in 1988, February 3rd, at 9:03 am CST). Another holiday that getsmixed up in this is Valentine's Day. Ozark folklorist Vance Randolf makes this quite clear bynoting that the old-timers used to celebrate Groundhog's Day on February 14th. This samedisplacement is evident in Eastern Orthodox Christianity as well. Their habit of celebrating thebirth of Jesus on January 6th, with a similar post-dated shift in the six-week period thatfollows it, puts the Feast of the Purification of Mary on February 14th. It is amazing to thinkthat the same confusion and lateral displacement of one of the old folk holidays can be seen fromthe Russian steppes to the Ozark hills, but such seems to be the case!

Incidentally, there is speculation among linguistic scholars that the very name of 'Valentine'has Pagan origins. It seems that it was customary for French peasants of the Middle Ages topronounce a 'g' as a 'v'. Consequently, the original term may have been the French 'galantine',which yields the English word 'gallant'. The word originally refers to a dashing young man knownfor his 'affaires d'amour', a true galaunt. The usual associations of V(G)alantine's Day makemuch more sense in this light than their vague connection to a legendary 'St. Valentine' canproduce. Indeed, the Church has always found it rather difficult to explain this nebulous saint'sconnection to the secular pleasures of flirtation and courtly love.

For modern Witches, Candlemas O.S. may then be seen as the Pagan version of Valentine's Day,with a de-emphasis of 'hearts and flowers' and an appropriate re-emphasis of Pagan carnalfrivolity. This also re-aligns the holiday with the ancient Roman Lupercalia, a fertilityfestival held at this time, in which the priests of Pan ran through the streets of Romewhacking young women with goatskin thongs to make them fertile. The women seemed to enjoy theattention and often stripped in order to afford better targets.One of the nicest folk-customs still practiced in many countries, and especially by Witches inthe British Isles and parts of the U.S., is to place a lighted candle in each and every window ofthe house, beginning at sundown on Candlemas Eve (February 1st), allowing them to continue burninguntil sunrise. Make sure that such candles are well seated against tipping and guarded fromnearby curtains, etc. What a cheery sight it is on this cold, bleak and dreary night to seehouse after house with candle-lit windows! And, of course, if you are your Coven's chandler, orif you just happen to like making candles, Candlemas Day is the day for doing it. SomeCovens hold candle-making parties and try to make and bless all the candles they'll be using forthe whole year on this day.Other customs of the holiday include weaving 'Brigit's crosses' from straw or wheat to hangaround the house for protection, performing rites of spiritual cleansing and purification, making'Brigit's beds' to ensure fertility of mind and spirit (and body, if desired), and makingCrowns of Light (i.e. of candles) for the High Priestess to wear for the Candlemas Circle,similar to those worn on St. Lucy's Day in Scandinavian countries. All in all, this PaganFestival of Lights, sacred to the young Maiden Goddess, is one of the most beautiful and poeticof the year.

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Lady Day: The Vernal Equinox

by Mike Nichols

Now comes the Vernal Equinox, and the season of Spring reaches its apex, halfway through itsjourney from Candlemas to Beltane. Once again, night and day stand in perfect balance, with thepowers of light on the ascendancy. The god of light now wins a victory over his twin, the godof darkness. In the Mabinogion myth reconstruction which I have proposed, this is the day onwhich the restored Llew takes his vengeance on Goronwy by piercing him with the sunlight spear.For Llew was restored/reborn at the Winter Solstice and is now well/old enough to vanquish hisrival/twin and mate with his lover/mother. And the great Mother Goddess, who has returned to herVirgin aspect at Candlemas, welcomes the young sun god's embraces and conceives a child. Thechild will be born nine months from now, at the next Winter Solstice. And so the cycle closes atlast.

We think that the customs surrounding the celebration of the spring equinox were imported fromMediterranean lands, although there can be no doubt that the first inhabitants of the BritishIsles observed it, as evidence from megalithic sites shows. But it was certainly more popular tothe south, where people celebrated the holiday as New Year's Day, and claimed it as the first dayof the first sign of the Zodiac, Aries. However you look at it, it is certainly a time of newbeginnings, as a simple glance at Nature will prove.

In the Roman Catholic Church, there are two holidays which get mixed up with the VernalEquinox. The first, occurring on the fixed calendar day of March 25th in the old liturgicalcalendar, is called the Feast of the Annunciation of the Blessed Virgin Mary (or B.V.M., as shewas typically abbreviated in Catholic Missals). 'Annunciation' means an announcement. This is theday that the angel Gabriel announced to Mary that she was 'in the family way'. Naturally, thishad to be announced since Mary, being still a virgin, would have no other means of knowing it.(Quit scoffing, O ye of little faith!) Why did the Church pick the Vernal Equinox for thecommemoration of this event? Because it was necessary to have Mary conceive the child Jesus afull nine months before his birth at the Winter Solstice (i.e., Christmas, celebrated on thefixed calendar date of December 25). Mary's pregnancy would take the natural nine months tocomplete, even if the conception was a bit unorthodox.

As mentioned before, the older Pagan equivalent of this scene focuses on the joyous process ofnatural conception, when the young virgin Goddess (in this case, 'virgin' in the original senseof meaning 'unmarried') mates with the young solar God, who has just displaced his rival. This isprobably not their first mating, however. In the mythical sense, the couple may have been loverssince Candlemas, when the young God reached puberty. But the young Goddess was recently a mother(at the Winter Solstice) and is probably still nursing her new child. Therefore, conception isnaturally delayed for six weeks or so and, despite earlier matings with the God, She does notconceive until (surprise!) the Vernal Equinox. This may also be their Hand-fasting, a sacredmarriage between God and Goddess called a Hierogamy, the ultimate Great Rite. Probably thenicest study of this theme occurs in M. Esther Harding's book, 'Woman's Mysteries'. Probably thenicest description of it occurs in M.Z. Bradley's 'Mists of Avalon', in the scene where Morganaand Arthur assume the sacred roles. (Bradley follows the British custom of transferring theepisode to Beltane, when the climate is more suited to its outdoor celebration.)

The other Christian holiday which gets mixed up in this is Easter. Easter, too, celebratesthe victory of a god of light (Jesus) over darkness (death), so it makes sense to place it atthis season. Ironically, the name 'Easter' was taken from the name of a Teutonic lunar Goddess,Eostre (from whence we also get the name of the female hormone, estrogen). Her chief symbols werethe bunny (both for fertility and because her worshipers saw a hare in the full moon) and the egg(symbolic of the cosmic egg of creation), images which Christians have been hard-pressed toexplain. Her holiday, the Eostara, was held on the Vernal Equinox Full Moon. Of course, theChurch doesn't celebrate full moons, even if they do calculate by them, so they planted theirEaster on the following Sunday. Thus, Easter is always the first Sunday, after the first FullMoon after the Vernal Equinox. If you've ever wondered why Easter moved all around the calendar,now you know. (By the way, the Catholic Church was so adamant about not incorporating LunarGoddess symbolism that they added a further calculation: if Easter Sunday were to fall on theFull Moon itself, then Easter was postponed to the following Sunday instead.)

Incidentally, this raises another point: recently, some Pagan traditions began referring tothe Vernal Equinox as Eostara. Historically, this is incorrect. Eostara is a lunar holiday,honoring a lunar Goddess, at the Vernal Full Moon. Hence, the name 'Eostara' is best reserved tothe nearest Esbat, rather than the Sabbat itself. How this happened is difficult to say. However,it is notable that some of the same groups misappropriated the term 'Lady Day' for Beltane, which left no good folk name for the Equinox. Thus, Eostara was misappropriated for it, completinga chain-reaction of displacement. Needless to say, the old and accepted folk name for the VernalEquinox is 'Lady Day'. Christians sometimes insist that the title is in honor of Mary and herAnnunciation, but Pagans will smile knowingly.

Another mythological motif which must surely arrest our attention at this time of year is thatof the descent of the God or Goddess into the Underworld. Perhaps we see this most clearly in theChristian tradition. Beginning with his death on the cross on Good Friday, it is said that Jesus'descended into Hell' for the three days that his body lay entombed. But on the third day (thatis, Easter Sunday), his body and soul rejoined, he arose from the dead and ascended into heaven.By a strange 'coincidence', most ancient Pagan religions speak of the Goddess descending into theUnderworld, also for a period of three days.

Why three days? If we remember that we are here dealing with the lunar aspect of the Goddess,the reason should be obvious. As the text of one Book of Shadows gives it, '...as the moon waxesand wanes, and walks three nights in darkness, so the Goddess once spent three nights in theKingdom of Death.' In our modern world, alienated as it is from nature, we tend to mark the timeof the New Moon (when no moon is visible) as a single date on a calendar. We tend to forget thatthe moon is also hidden from our view on the day before and the day after our calendar date. Butthis did not go unnoticed by our ancestors, who always speak of the Goddess's sojourn into theland of Death as lasting for three days. Is it any wonder then, that we celebrate the next FullMoon (the Eostara) as the return of the Goddess from chthonic regions?

Naturally, this is the season to celebrate the victory of life over death, as any nature-loverwill affirm. And the Christian religion was not misguided by celebrating Christ's victory overdeath at this same season. Nor is Christ the only solar hero to journey into the underworld. KingArthur, for example, does the same thing when he sets sail in his magical ship, Prydwen, to bringback precious gifts (i.e. the gifts of life) from the Land of the Dead, as we are told in the'Mabinogi'. Welsh triads allude to Gwydion and Amaethon doing much the same thing. In fact, thistheme is so universal that mythologists refer to it by a common phrase, 'The Harrowing of Hell'.

However, one might conjecture that the descent into hell, or the land of the dead, wasoriginally accomplished, not by a solar male deity, but by a lunar female deity. It is NatureHerself who, in Spring, returns from the Underworld with her gift of abundant life. Solar heroesmay have laid claim to this theme much later. The very fact that we are dealing with a three-dayperiod of absence should tell us we are dealing with a lunar, not solar, theme. (Although onemust make exception for those occasional male lunar deities, such as the Assyrian god,Sin.) At any rate, one of the nicest modern renditions of the harrowing of hell appears in manyBooks of Shadows as 'The Descent of the Goddess'. Lady Day may be especially appropriate for thecelebration of this theme, whether by storytelling, reading, or dramatic re-enactment.

For modern Witches, Lady Day is one of the Lesser Sabbats or Low Holidays of the year, one ofthe four quarter-days. And what date will Witches choose to celebrate? They may choose thetraditional folk 'fixed' date of March 25th, starting on its Eve. Or they may choose the actualequinox point, when the Sun crosses the Equator and enters the astrological sign of Aries. Thisyear (1988), that will occur at 3:39 am CST on March 20th.

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Lammas: The First Harvest

by Mike Nichols

Once upon a Lammas NightWhen corn rigs are bonny, Beneath the Moon's unclouded light, I held awhile to Annie...Although in the heat of a Mid-western summer it might be difficult to discern, the festivalof Lammas (Aug 1st) marks the end of summer and the beginning of fall. The days now grow visiblyshorter and by the time we've reached autumn's end (Oct 31st), we will have run the gamut oftemperature from the heat of August to the cold and (sometimes) snow of November. And in themidst of it, a perfect Mid-western autumn.

The history of Lammas is as convoluted as all the rest of the old folk holidays. It is ofcourse a cross-quarter day, one of the four High Holidays or Greater Sabbats of Witchcraft,occurring 1/4 of a year after Beltane. It's true astrological point is 15 degrees Leo, whichoccurs at 1:18 am CDT, Aug 6th this year (1988), but tradition has set August 1st as the dayLammas is typically celebrated. The celebration proper would begin on sundown of the previousevening, our July 31st, since the Celts reckon their days from sundown to sundown.

However, British Witches often refer to the astrological date of Aug 6th as Old Lammas, andfolklorists call it Lammas O.S. ('Old Style'). This date has long been considered a 'power point'of the Zodiac, and is symbolized by the Lion, one of the 'tetramorph' figures found on the Tarotcards, the World and the Wheel of Fortune (the other three figures being the Bull, the Eagle, andthe Spirit). Astrologers know these four figures as the symbols of the four 'fixed' signs of theZodiac, and these naturally align with the four Great Sabbats of Witchcraft. Christians haveadopted the same iconography to represent the four gospel-writers.

'Lammas' was the medieval Christian name for the holiday and it means 'loaf-mass', for thiswas the day on which loaves of bread were baked from the first grain harvest and laid on thechurch altars as offerings. It was a day representative of 'first fruits' and early harvest.

In Irish Gaelic, the feast was referred to as 'Lugnasadh', a feast to commemorate the funeralgames of the Irish sun-god Lugh. However, there is some confusion on this point. Although atfirst glance, it may seem that we are celebrating the death of the Lugh, the god of light doesnot really die (mythically) until the autumnal equinox. And indeed, if we read the Irish mythscloser, we discover that it is not Lugh's death that is being celebrated, but the funeral gameswhich Lugh hosted to commemorate the death of his foster-mother, Taillte. That is why theLugnasadh celebrations in Ireland are often called the 'Tailltean Games'.

The time went by with careless heedBetween the late and early, With small persuasion she agreed To see me through the barley...One common feature of the Games were the 'Tailltean marriages, a rather informal marriage thatlasted for only 'a year and a day' or until next Lammas. At that time, the couple could decide tocontinue the arrangement if it pleased them, or to stand back to back and walk away from oneanother, thus bringing the Tailltean marriage to a formal close. Such trial marriages (obviouslyrelated to the Wiccan 'Handfasting') were quite common even into the 1500's, although it wassomething one 'didn't bother the parish priest about'. Indeed, such ceremonies were usuallysolemnized by a poet, bard or shanachie (or, it may be guessed, by a priest or priestess of theOld Religion).

Lammastide was also the traditional time of year for craft festivals. The medieval guildswould create elaborate displays of their wares, decorating their shops and themselves in brightcolors and ribbons, marching in parades, and performing strange, ceremonial plays and dancesfor the entranced onlookers. The atmosphere must have been quite similar to our modern-dayRenaissance Festivals, such as the one celebrated in near-by Bonner Springs, Kansas, each fall.

A ceremonial highlight of such festivals was the 'Catherine wheel'. Although the Roman Churchmoved St. Catherine's feast day all around the calender with bewildering frequency, it's mostpopular date was Lammas. (They also kept trying to expel this much-loved saint from the ranks ofthe blessed because she was mythical rather than historical, and because her worship gave rise tothe heretical sect known as the Cathari.) At any rate, a large wagon wheel was taken to the topof a near-by hill, covered with tar, set aflame, and ceremoniously rolled down the hill. Somemythologists see in this ritual the remnants of a Pagan rite symbolizing the end of summer, theflaming disk representing the sun-god in his decline. And just as the sun king has now reachedthe autumn of his years, his rival or dark self has just reached puberty.

Many commentators have bewailed the fact that traditional Gardnerian and Alexandrian Books ofShadows say very little about the holiday of Lammas, stating only that poles should be ridden anda circle dance performed. This seems strange, for Lammas is a holiday of rich mythic andcultural associations, providing endless resources for liturgical celebration.

Corn rigs and barley rigs,Corn rigs are bonny! I'll not forget that happy night Among the rigs with Annie! [Verse quotations by Robert Burns, as handed down through several Books of Shadows.]

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Harvest Home

by Mike Nichols

There were three men came out of the West,Their fortunes for to try, And these three men made a solemn vow, John Barleycorn must die...Despite the bad publicity generated by Thomas Tryon's novel, Harvest Home is the pleasantestof holidays. Admittedly, it does involve the concept of sacrifice, but one that is symbolic only.The sacrifice is that of the spirit of vegetation, John Barleycorn. Occurring 1/4 of the yearafter Midsummer, Harvest Home represents mid-autumn, autumn's height. It is also the AutumnalEquinox, one of the quarter days of the year, a Lesser Sabbat and a Low Holiday in modernWitchcraft. Technically, an equinox is an astronomical point and, due to the fact that the Earthwobbles on its axis slightly (rather like a top that's slowing down), the date may vary by a fewdays depending on the year. The autumnal equinox occurs when the sun crosses the equator on itsapparent journey southward, and we experience a day and a night that are of equal duration. Upuntil Harvest Home, the hours of daylight have been greater than the hours from dusk to dawn. Butfrom now on, the reverse holds true. Astrologers know this as the date on which the sun entersthe sign of Libra, the Balance (an appropriate symbol of a balanced day and night). This year(1988) it will occur at 2:29 pm CDT on September 22nd.

However, since most European peasants were not accomplished at calculating the exact date ofthe Equinox, they celebrated the event on a fixed calendar date, September 25th, a holiday theMedieval Church Christianized under the name of 'Michaelmas', the feast of the Archangel Michael.(One wonders if, at some point, the R.C. Church contemplated assigning the four quarter days ofthe year to the four Archangels, just as they assigned the four cross-quarter days to the fourgospel-writers. Further evidence for this may be seen in the fact that there was a briefflirtation with calling the Vernal Equinox 'Gabrielmas', ostensibly to commemorate the angelGabriel's announcement to Mary on Lady Day.) Again, it must be remembered that the Celts reckonedtheir days from sundown to sundown, so the September 25th festivities actually begin on theprevious sundown (our September 24th).

Although our Pagan ancestors probably celebrated Harvest Home on September 25th, modernWitches and Pagans, with their desk-top computers for making finer calculations, seem to preferthe actual equinox point, beginning the celebration on its eve (this year, sunset on September21st).

Mythically, this is the day of the year when the god of light is defeated by his twin andalter-ego, the god of darkness. It is the time of the year when night conquers day. And as I haverecently shown in my seasonal reconstruction of the Welsh myth of Blodeuwedd, the AutumnalEquinox is the only day of the whole year when Llew (light) is vulnerable and it is possible todefeat him. Llew now stands on the balance (Libra/autumnal equinox), with one foot on thecauldron (Cancer/summer solstice) and his other foot on the goat (Capricorn/winter solstice).Thus he is betrayed by Blodeuwedd, the Virgin (Virgo) and transformed into an Eagle (Scorpio).

Two things are now likely to occur mythically, in rapid succession. Having defeated Llew,Goronwy (darkness) now takes over Llew's functions, both as lover to Blodeuwedd, the Goddess, andas King of our own world. Although Goronwy, the Horned King, now sits on Llew's throne and beginshis rule immediately, his formal coronation will not be for another six weeks, occurring atSamhain (Halloween) or the beginning of Winter, when he becomes the Winter Lord, the Dark King,Lord of Misrule. Goronwy's other function has more immediate results, however. He mates with thevirgin goddess, and Blodeuwedd conceives, and will give birth -- nine months later (at theSummer Solstice) -- to Goronwy's son, who is really another incarnation of himself, the DarkChild.

Llew's sacrificial death at Harvest Home also identifies him with John Barleycorn, spirit ofthe fields. Thus, Llew represents not only the sun's power, but also the sun's life trapped andcrystallized in the corn.Often this corn spirit was believed to reside most especially in the last sheaf or shockharvested, which was dressed in fine clothes, or woven into a wicker-like man-shaped form. Thiseffigy was then cut and carried from the field, and usually burned, amidst much rejoicing. So onemay see Blodeuwedd and Goronwy in a new guise, not as conspirators who murder their king, but askindly farmers who harvest the crop which they had planted and so lovingly cared for. And yet,anyone who knows the old ballad of John Barleycorn knows that we have not heard the last of him.

They let him stand till midsummer's day,Till he looked both pale and wan, And little Sir John's grown a long, long beard And so become a man...Incidentally, this annual mock sacrifice of a large wicker-work figure (representing thevegetation spirit) may have been the origin of the misconception that Druids made humansacrifices. This charge was first made by Julius Caesar (who may not have had the most unbiased ofmotives), and has been re-stated many times since. However, as has often been pointed out, theonly historians besides Caesar who make this accusation are those who have read Caesar. And infact, upon reading Caesar's 'Gallic Wars' closely, one discovers that Caesar never claims tohave actually witnessed such a sacrifice. Nor does he claim to have talked to anyone else whodid. In fact, there is not one single eyewitness account of a human sacrifice performed by Druidsin all of history!

Nor is there any archeological evidence to support the charge. If, for example, humansacrifices had been performed at the same ritual sites year after year, there would be physicaltraces. Yet there is not a scrap. Nor is there any native tradition or history which lendssupport. In fact, insular tradition seems to point in the opposite direction. The Druid'sreverence for life was so strict that they refused to lift a sword to defend themselves whenmassacred by Roman soldiers on the Isle of Mona. Irish Brehon laws forbade a Druid to touch aweapon, and any soul rash enough to unsheathe a sword in the presence of a Druid would beexecuted for such an outrage! Jesse Weston, in her brilliant study of the Four Hallows of Britishmyth, 'From Ritual to Romance', points out that British folk tradition is, however, full ofmock sacrifices. In the case of the wicker-man, such figures were referred to in verypersonified terms, dressed in clothes, addressed by name, etc. In such a religious ritual drama,everybody played along.

They've hired men with scythes so sharp,To cut him off at the knee, They've rolled him and tied him by the waist Serving him most barbarously...In the medieval miracle-play tradition of the 'Rise Up, Jock' variety (performed by troupes ofmummers at all the village fairs), a young harlequin-like king always underwent a mock sacrificialdeath. But invariably, the traditional cast of characters included a mysterious 'Doctor' who hadlearned many secrets while 'travelling in foreign lands'. The Doctor reaches into his bag oftricks, plies some magical cure, and presto! the young king rises up hale and whole again, to thecheers of the crowd. As Weston so sensibly points out, if the young king were actuallykilled, he couldn't very well rise up again, which is the whole point of the ritual drama! It isan enactment of the death and resurrection of the vegetation spirit. And what better time toperform it than at the end of the harvest season?

In the rhythm of the year, Harvest Home marks a time of rest after hard work. The crops aregathered in, and winter is still a month and a half away! Although the nights are getting cooler,the days are still warm, and there is something magical in the sunlight, for it seems silveryand indirect. As we pursue our gentle hobbies of making corn dollies (those tiny vegetationspirits) and wheat weaving, our attention is suddenly arrested by the sound of baying from theskies (the 'Hounds of Annwn' passing?), as lines of geese cut silhouettes across a harvest moon.And we move closer to the hearth, the longer evening hours giving us time to catch up on ourreading, munching on popcorn balls and caramel apples and sipping home-brewed mead or ale. What awonderful time Harvest Home is! And how lucky we are to live in a part of the country where theseason's changes are so dramatic and majestic!

And little Sir John in the nut-brown bowl --And he's brandy in the glass, And little Sir John in the nut-brown bowl Proved the strongest man at last.

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The Death of Llew, a Seasonal Interpretation

by Mike Nichols

Not of father, nor of motherWas my blood, was my body. I was spellbound by Gwydion, Prime enchanter of the Britons, When he formed me from nine blossoms.-- 'Hanes Blodeuwedd' (R. Graves, trans.)In most Pagan cultures, the sun god is seen as split between tworival personalities: the god of light and his twin, his 'weird', his 'otherself', the god of darkness. They are Gawain and the Green Knight, Gwyn andGwythyr, Llew and Goronwy, Lugh and Balor, Balan and Balin, the Holly Kingand the Oak King, etc. Often they are depicted as fighting seasonalbattles for the favor of their goddess/lover, such as Creiddylad orBlodeuwedd, who represents Nature.

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

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

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

John is the only saint in the entire Catholic hagiography whose feastday is a commemoration of his birth, rather than his death. A generationago, Catholic nuns were fond of explaining that a saint is commemorated onthe anniversary of his or her death because it was really a 'birth' intothe Kingdom of Heaven. But John the Baptist, the sole exception, isemphatically commemorated on the anniversary of his birth into this world.Although this makes no sense viewed from a Christian perspective, it makesperfect poetic sense from the viewpoint of Pagan symbolism. (John'searlier Pagan associations are treated in my essay on Midsummer.)

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

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

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

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

It should now come as no surprise that, when it is time for Llew tokill Goronwy in his turn, Llew insists that Goronwy stands where he oncestood while he (Llew) casts the spear. This is no mere vindictiveness onLlew's part. For, although the 'Mabinogion' does not say so, it should bynow be obvious that this is the only time when Goronwy can be overcome.Light can overcome darkness only at the equinox -- this time the vernalequinox. (Curiously, even the Christian tradition retains thisassociation, albeit in a distorted form, by celebrating Jesus' death nearthe time of the vernal equinox.)

The Welsh myth concludes with Gwydion pursuing the faithlessBlodeuwedd through the night sky, and a path of white flowers springs up in thewake of her passing, which we today know as the Milky Way. When Gwydioncatches her, he transforms her into an owl, a fitting symbol of autumn,just as her earlier association with flowers (she was made from them)equates her with spring. Thus, while Llew and Goronwy represent summer andwinter, Blodeuwedd herself represents both spring and fall, as patrongoddess of flowers and owls, respectively.

Although it is far more speculative than the preceding material, afinal consideration would pursue this mirror-like life pattern of Llew andGoronwy to its ultimate conclusion. Although Llew is struck with thesunlight spear at the autumnal equinox, and so 'dies' as a human, it takesa while before Gwydion discovers him in his eagle form. How long? We mayspeculate 13 weeks, when the sun reaches the midpoint of the sign (or form)of the eagle, Scorpio -- on Halloween. And if this is true, it may be thatLlew, the sun god, finally 'dies' to the upper world on Halloween, and nowpasses through the gates of death, where he is immediately crowned king ofthe underworld, the Lord of Misrule! (In medieval tradition, the personproclaimed as 'Lord of Misrule' reigned from Halloween to Old Christmas --or, before the calender changes, until the winter solstice.)

Meanwhile, Goronwy (with Blodeuwedd at his side) is crowned king inthe upper world, and occupies Llew's old throne, beginning on Halloween.Thus, by winter solstice, Goronwy has reached his position of greateststrength in our world, at the same moment that Llew, now sitting onGoronwy's old throne, reaches his position of greatest strength in theunderworld. However, at the moment of the winter solstice, Llew is bornagain, as a babe, (and as his own son!) into our world. And as Llew laterreaches manhood and dispatches Goronwy at the vernal equinox, Goronwy willthen ascend the underworld throne at Beltane, but will be reborn into ourworld at midsummer, as a babe, later to defeat Llew all over again. And sothe cycle closes at last, resembling nothing so much as an intricatelywoven, never-ending bit of Celtic knotwork.

So Midsummer (to me, at least) is a celebration of the sun god at hiszenith, a crowned king on his throne. He is at the height of his power andstill 1/4 of a year away from his ritual death at the hands of his rival.However, at the very moment of his greatest strength, his dark twin, theseed of his destruction, is born -- just as the days begin to shorten. Thespear and the cauldron have often been used as symbols for this holiday andit should now be easy to see why. Sun gods are virtually always associatedwith spears (even Jesus is pierced by one), and the midsummer cauldron ofCancer is a symbol of the Goddess in her fullness. If we have learnedanything from this story from the fourth branch of the 'Mabinogion', it isabout the power of myth -- how it may still instruct and guide us, manycenturies after it has passed from oral to written tradition. And instudying it, we have barely scratched the surface.

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Spring Equinox Ceremony

Preparations:

A wheel symbol stands on the altar; it may be anything that feels suitable a cut-out discpainted yellow or gold and decorated with spring flowers, a circular mirror, around brass tray.The High Priest's robe, if any, and accessories should be symbolic of the Sun; any metal hewears should be gold, gilt, brass or bronze. The altar, if indoors, should be decorated withspring flowers particularly the yellow ones such as daffodils, primroses, gorse or forsythia.One banquet should be ready for handing to the Spring Queen, and a chaplet of flowers for hercrowning. The Spring Queen is one of the younger women in the Coven.

The cauldron is placed in the center of the circle, with an unlit candle in it. If outside,and conditions permit, a bonfire is made ready to light. A taper is placed ready on the altarfor the Maiden to carry fire to the High Priest.

A phallic wand is on the altar.

Half as many cords as there are people present are ready on the altar, tied together at theircenter point in a single knot. If there is an odd number of people, add one before dividing bytwo.

As part of the feasting and offering to the Gods, you can use hard-boiled eggs with paintedshells. These symbolize the World Egg, laid by the Goddess and hatched by the heat of the Sun ofthe God.

The High Priest moves to stands in the East, and the High Priestess in the West, facing eachother over the unlit bonfire. The High Priestess carries the phallic wand in her right hand. Therest of the Coven distribute themselves around the rest of the perimeter of the Circle.

The High Priestess says:

"We kindle this fire today In presence of the Holy Ones, Without malice, without jealousy, without envy, Without fear of aught beneath the Sun But the High Gods. Thee we invoke, O Light of Life, Be Thou a bright flame before us, Be Thou a guiding star above us, Be Thou a smooth path beneath us; Kindle Thou within our hearts A flame of love for our neighbors, To our foes, to our friends, to our kindred all, To all men on the broad earth. O merciful Son of Cerridwen, From the lowliest thing that liveth To the Name which is highest of all."The High Priestess holds the phallic wand on high and walks slowly deosil around the bonfireor cauldron to stand in front of the High Priest. She says:

"O Sun, be Thou ready to conquer the Dark!"The High Priestess presents the phallic wand the High Priest and then steps to one side.

The High Priest holds up the wand in salute and replaces it on the altar.

The Maiden lights the taper from one of the altar candles and presents it to the High Priest.The Maiden then steps to one side.

The High Priest carries the taper to the bonfire and lights it. He gives the taper back tothe Maiden, who blows it out and replaces it on the altar. She then picks up the cords and givesthem to the High Priest.

The High Priestess arranges everyone around the fire, man facing woman as far as possible.The High Priest hands out the ends of the cords in accordance with her instructions, retaining onend of the final cord himself and handing the other end of it to the High Priestess. If there isan odd number of people, with more men then women, he holds on to two cord ends himself, or ifmore women then men, the High Priestess does the same. Either way, both of them must be linkedwith two members of the opposite sex.

When everyone is holding a cord, they all pull the cords taut, with the central knot above thefire. They then start circling deosil in the Wheel dance, building up speed, always keeping thecords taut and the knot over the fire. Any chant can be used that sounds good.

Then the Coven all sit in a circle round the fire. The High Priest gathers up the cords, beingcareful not to let them get burned and replaces them on the altar.

The High Priest names one of the women to be the Spring Queen and stands her in front of thealtar. He crowns her with the chaplet of flowers and gives her the Five Fold Kiss.

The High Priest steps back and calls forward each man in turn to give the Spring Queen theFive Fold Kiss. When the last man has done so, the High Priest presents the Spring Queen withher bouquet.

Then, starting with the Spring Queen, everyone jumps over the fire, singly or in couples,not forgetting to wish.

Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983

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Smudging: How to do it -- how not to do it

Michelle Chihacou White Puma Klein-Hass

I came across a very interesting article from "Shaman's Drum" which was reprinted for Vision Quest Bookstore. I will attempt to convey the gist of it, along with my views, as a student of the Ways of the Teneh, about it. Smudging is a way of using the smoke from burning herbs as a way to cleanse the body, an object, or a given area of negative influences. I myself use smudging to "cleanse" crystals before using them in jewelry projects I may do, and for protecting my home from some recent "bad vibe"-producing events. (landlord troubles!) I imagine that the skillful use of the proper herbs could help in warding and banishing ceremonies as well, if used properly and with reverence. The three most used plant material for smudging are sage of all types, cedar and sweetgrass.

Sage There are two major genii and several varieties of each genus of Sage that are used for smudging. Salvia, or the herb sage used for cooking, comes in two major varieties: S. officinalis, commonly known as Garden Sage, and S. apiana, commonly known as White Sage. Salvia varieties have long been acknowledged as healing herbs, reflected in the fact that its genus name comes from the Latin root word salvare, which is the verb "to heal" or "to save." Artemisia is the genus commonly considered "Sagebrush", and is more common in the wilds out here in California. There are two major varieties to the Artemisia genus: A. californica or Common Sagebrush, and A. vulgaris or Mugwort. There are many other varieties of both Salvia and Artemisia, and all are effective in smudging. Sage is burned in smudging ceremonies to drive out evil spirits, negative thoughts and feelings, and to keep Gan'n (negative entities) away from areas where ceremonials take place. In the Plains Sweatlodge, the floor of the structure is strewn with sage leaves for the participants to rub on their bodies during the sweat. Sage is also used in keeping sacred objects like pipes or Peyote wands safe from negative influence. In the Sioux nation, the Sacred Pipe is kept in a bundle with sage boughs. I would think special crystals could be so protected this way as well.

Cedar True cedar is of the Thuja and Libocedrus genii. Some Junipers (Juniperus genus) are also called "cedar", thus complicating things some. Some Juniper varieties are cleansing herbs, especially J. monosperma, or Desert White Cedar. But for smudging, the best is Western Red Cedar (Thuja occidentalis) and California Incense Cedar (Libocedrus descurrens). Cedar is burnt while praying to the Great Spirit (Usen', the Source -- also known to Plains nations as Wakan Tanka) in meditation, and also to bless a house before moving in as is the tradition in the Northwest and Western Canada. It works both as a purifier and as a way to attract good energy in your direction. It is usually available in herb stores in chipped form, which must be sprinkled over a charcoal in a brazier. I like a piece of charcoaled mesquite for this purpose, rather than the commercial charcoal cake.

Sweetgrass Very important to the Sioux and Cherokee nations, its botanical name is Hierochloe odorata. In these tribes, the sweetgrass is braided like hair braids. It could be burnt by lighting the end of it, or (more economically) by shaving little bits of it onto charcoal in a brazier. Again, use charcoaled Mesquite (I believe it comes packaged for barbecue use under the brand name "Red Arrow") to burn it, not pressed charcoal tablets. Sweetgrass is burnt after smudging with sage, to welcome in good influences after the bad had been driven out. Sweetgrass is very rare today, and traditional Plains people have been attempting to protect the last of it. Myself, I believe that Cedar, which is not endangered, can safely be used this way. Also Pinon pine needles (used more frequently by the Southwest Teneh, like the Navajo and Apache as well as the Pueblo people and the Zuni) and Copal (used by the Yaqui and in ancient times by the Azteca and the Maya) have similar effect. The three mentioned here are readily available either through gathering yourself or, in the case of copal resin, from any good herb shop.

Using Smudging Burn clippings of the herb in a brazier... not a shell as some "new age" shamanic circles do... it is an insult to White Painted Woman (The Goddess) to do this, especially with the abalone shell which is especially sacred to Her. If the herb is bundled in a "wand", you can also light the end of the wand that isn't woody and use that. I like the latter way. Direct the smoke with your hands or with a Peyote (feather) wand over the person or thing you wish to smudge. If you can see auras, look for discolored places in the aura and direct the healing smoke towards those places on the patient's body. For cleansing a house, first offer cedar smoke to the four directions outside the house. Then, take a sage bough and go throughout the inside of the house, making sure the smoke penetrates every nook and cranny of the house. It might help also, if you have a power animal, to visualize your animal doing these things, to also dance your animal, and if you have a power song, to sing that too. Then finally, run through the house with a white candle that is well protected, to "light up" the house. Careful not to burn it down when you do it!!!

Final Thoughts Smudging should be done with care, with reverence, and in an attitude of LOVE. Show your respect and honor to the plants that Usen' has given us for our healing, and they will return the favor by keeping us well and free from disease and negative energy. Aloe Vera plants, though not to be burnt, are good for the cleansing angle as well. Keep one or more potted Aloe Veras in the house (modern varieties are too tender to plant in anything but full shade outside) in organic (wood or ceramic, never plastic or metal) pots. To honor the plant when you transplant it, sprinkle the roots with corn meal and smudge it with cedar once it is transplanted. The spirit of Aloe Vera is a good protective spirit, and if you burn yourself, can also be used to heal your skin. Be sure to ask the plant's permission before cutting part of the leaf off for the healing juice. If you don't, the protective power of the plant will cease, and you will be left with but an inert houseplant... and perhaps some bad karma to boot.

Hi-dicho, it is finished.... ENJU!

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An Introduction to Traditional Wicca

copyright 1987, Keepers of the Ancient Mysteries ( .K.A.M. )

Often Traditional Wiccans are asked to describe our religion and beliefs for interestedpeople, who may or may not have confused us with other Pagan religions, with inversions ofChristian/Islamic religions like Satanism, or with purely magical traditions with no religiousbase. There is a lot of flexibility in the ways that we describe ourselves, and onecharacteristic of Wicca is a large degree of personal liberty to practice as we please. Still,there is an outline that can be described in general terms. Many traditions will depart from oneparticular or another, but groups departing from all or most of these features are probablynon-Wiccan Traditions attempting to stretch or distort the Wiccan name to cover what they wantto do.

Mysteries and Initiation

Wicca is an Initiatory religion descended from the Ancient Mystery Religions. A mysteryreligion is not like Catholicism where a Priest is the contact point between the worshiper andthe Deity, nor like Protestantism where a sacred Book provides the contact and guidelines forbeing with the divine. Rather a Mystery Religion is a religion of personal experience andresponsibility, in which each worshiper is encouraged, taught and expected to develop an ongoingand positive direct relationship with the Gods. The religion is called a "Mystery"because such experiences are very hard to communicate in words, and are usually distorted in thetelling. You have to have been there in person to appreciate what is meant. Near and far-Easternreligions like Buddhism, Hinduism, Taoism and Shinto are probably Mystery traditions, but Wiccais very western in cultural flavor and quite different than eastern religions in many ways.

A Blend of Pagan Roots

Most Wiccan Traditions, .K.A.M. included, have particular roots in the British MysteryTraditions. This includes traditions of the Picts who lived before the rise of Celticconsciousness, the early Celts, and some selected aspects of Celtic Druidism. American Wicca isdirectly descended from British Wicca, brought in the late 1950's by English and AmericanInitiates of Gardnerian, Alexandrian and Celtic Wicca. These traditions are a little like thedenominations in Christianity, but hopefully far more harmonious.

While British Traditions are very strong in Wicca, or the Craft as it is sometimes called,other Western Mystery traditions feature prominently, including the ancient Greek Mysteries ofEleusis, Italian Mysteries of Rome, Etruria and the general countryside, Mysteries of Egypt andPersia before Islam, and various Babylonian, Assyrian and other mid-eastern Mysteries thatflourished before the political rise of the advocates of "one god".

What's In a Name?

Wicca, Witchcraft, and "The Craft" are used interchangeably at times by many kindsof people. It is fair to say that all Wiccans are Witches, and many of us believe we are the onlypeople entitled to the name. It is important to know that many people call themselves witches whoare not in the least Wiccan, and that Masons also refer to themselves as "Craft", withgood historical precedent. Carefully question people on the particular things they do and believeas part of their religion rather than relying on labels. Any real Wiccan would welcome suchhonest inquiry.

Traditions and Flavor

There are specific Wiccan beliefs and traditions, including worship of an equal and matedGoddess and God who take many forms and have many Names. Groups who worship only a Goddess oronly a God are not traditional Wicca however they may protest, although they may be perfectlygood Pagans of another sort. The Wiccan Goddess and God are linked to nature, ordinary love andchildren -- Wicca is very life affirming in flavor.

Because we have and love our own Gods, Wiccans have nothing to do with other people's deitiesor devils, like the Christian God or Satan, the Muslim Allah or the Jewish Jehovah (reputedly nothis real name). Christians often deny this fact because they think that their particular god isthe only God, and everybody else in the whole world must be worshipping their devil. How arrogant.They're wrong on both counts.

Traditional Wicca is a religion of personal responsibility and growth. Initiates take on aparticular obligation to personal development throughout their lives, and work hard to achievewhat we call our "True Will", which is the best possibility that we can conceive forourselves. Finding your Will isn't easy, and requires a lot of honesty, courage and hard work.It is also very rewarding.

Wicca is generally a cheerful religion, and has many holidays and festivals. In fact, most ofthe more pleasant holidays now on our calendar are descended from the roots Wicca draws on,including Christmas, May Day, Easter and Summer Vacation. Wicca is definitely not always serious.Dancing, feasting and general merriment are a central part of the celebrations.

Wiccan Ethics

Wiccans have ethics which are different in nature than most "one-god" religions,which hand out a list of "do's and don'ts". We have a single extremely powerful ethicalprincipal which Initiates are responsible for applying in specific situations according to theirbest judgment. That principle is called the Wiccan Rede (Old-English for rule) and reads:"An (if) it harm none, do as ye Will"Based on the earlier mention of "True Will", you will understand that the Rede isfar more complex than it sounds, and is quite different than saying "Do whatever you want aslong as nobody is hurt". Finding out your Will is difficult sometimes, and figuring out whatis harmful, rather than just painful or unpleasant is not much easier.

Initiation into Wicca

People become Wiccans only by Initiation, which is a process of contacting and forming a goodrelationship with the Gods and Goddesses of Wicca. Initiation is preceded by at least a year anda day of preparation and study, and must be performed by a qualified Wiccan Priestess and Priest.The central event of Initiation is between you and your Gods, but the Priestess is necessary tomake the Initiation a Wiccan one, to pass some of her power onto you as a new-made Priestess orPriest and to connect you to the Tradition you're joining.

Women hold the central place in Wicca. A Traditional Coven is always headed by a HighPriestess, a Third Degree female Witch with at least three years and three days of specifictraining. A Priest is optional, but the Priestess is essential. Similarly, a Priest may notInitiate without a Priestess, but a Priestess alone is sufficient. Women are primary in Wicca formany reasons, one of which is that the Goddess is central to our religion.

One Religion at a Time

People often ask "Can I become a Wiccan and still remain a Christian, Muslim, practicingJew, etc. The answer is no. The "one god" religions reject other paths besides theirown, including each other's. "One-god" religions also do not exalt the Female as doesWicca, and mixing two such different traditions would water them both down. Besides, you'd haveto ask how serious a person who practiced two religions was about either one. Being Jewish is anexception, since it is a race and culture as well as a religion. There are many Wiccan Jews, butthey practice Wicca, not Judaism.

Magick and Science

People interested in Wicca are usually curious about the magick that Wiccans can do. Whilemagick (spelled with a "k" to distinguish from stage conjuring) is not a religion initself, it is related to our religious beliefs. Wiccans believe that people have many moreabilities than are generally realized, and that it is a good idea to develop them. Our magick isa way of using natural forces to change consciousness and material conditions as an expression ofour "True Wills". Part of becoming a Wiccan is training in our methods of psychic andmagickal development.

Because we believe that everything a person does returns to them magnified, a Wiccan will notwork a magick for harm, since they would pay too high a price. But a helpful magick is good forboth the giver and receiver! Wicca is entirely compatible with the scientific method, and webelieve all the Gods and forces we work with to be quite natural, not supernatural at all. We donot, however, hold with the kind of scientific dogma or pseudo religion that sees everything asdead matter and neglects its own method by trumpeting "facts" without honestexamination of evidence.

Priestesses at Large?

Long ago the spiritual (and sometimes physical) ancestors of Wiccans were Priestesses andPriests to the Pagan culture as well as devotees of their Mystery. Now that a Pagan culture isrising again, some ask if today's Wiccans could resume that role. This seems unlikely.

Today's Pagan culture is very diverse and more interested in exploring and creating new formsthan in building on existing traditions. A public role would either dilute our traditions orforce them on an unwilling audience. The neo-Pagan community generally prefers "mediafigures" and rapid membership and growth. This is not compatible with our slow methods oftraining and Initiation, the insistence that livelihood come from work outside the Craft, or ourneeds for privacy. Our religion is not accepted in the American workplace or political system,and may never be. The most powerful Priestesses are often unknown to all but their Coveners.While all Wiccans are Pagans, all Pagans are not Wiccan, and it is best that it remain so.

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Principles of Wiccan Beliefs

1974, Council of American Witches

We practice rites to attune ourselves with the natural rhythm of lifeforces marked by the phases of the Moon and the seasonal Quarters and Cross Quarter.

We recognize that our intelligence gives us a unique responsibility toward ourenvironment. We seek to live in harmony with Nature, in ecological balance offering fulfillmentto life and consciousness within an evolutionary concept.

We acknowledge a depth of power far greater than that apparent to the average person.Because it is far greater than ordinary, it is sometimes called supernatural, but we see it aslying within that which is naturally potential to all.

We conceive of the Creative Power in the universe as manifesting through polarity --as masculine and feminine -- and that this same Creative Power lies in all people, andfunctions through the interaction of the masculine and feminine. We value neither above theother, knowing each to be supportive to the other. We value sex as pleasure, as the symbol andembodiment of life, and as one of the sources of energies used in magickal practice andreligious worship.

We recognize both outer worlds and inner, or psychological, worlds sometimes known as theSpiritual World, the Collective Unconscious, Inner Planes, etc. -- and we see in theinteraction of these two dimensions the basis for paranormal phenomena and magickal exercises.We neglect neither dimension for the other, seeing both as necessary for our fulfillment.

We do not recognize any authoritarian hierarchy, but do honor those who teach, respectthose who share their greater knowledge and wisdom, and acknowledge those who have courageouslygiven of themselves in leadership.

We see religion, magick and wisdom in living as being united in the way one views theworld and lives within it -- a world view and philosophy of life which we identify asWitchcraft -- the Wiccan Way.

Calling oneself "Witch" does not make a Witch -- but neither does heredityitself, nor the collecting of titles, degrees and initiations. A Witch seeks to control theforces within her/himself that make life possible in order to live wisely and well without harmto others and in harmony with Nature.

We believe in the affirmation and fulfillment of life in a continuation of evolution anddevelopment of consciousness giving meaning to the Universe we know and our personal role withinit.

Our only animosity towards Christianity, or towards any other religion or philosophy oflife, is to the extent that its institutions have claimed to be "the only way" and havesought to deny freedom to others and to suppress other ways of religious practice and belief.

As American Witches, we are not threatened by debates on the history of the Craft, theorigins of various terms, the legitimacy of various aspects of different traditions. We areconcerned with our present and our future.

We do not accept the concept of absolute evil, nor do we worship any entity known as"Satan" or "the Devil", as defined by the Christian traditions. We do notseek power through the suffering of others, nor accept that personal benefit can be derived onlyby denial to another.

We believe that we should seek within Nature that which is contributory to our health andwellbeing.

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The Wiccan Way

by Lady Beckett of Circle Atheneum in San Diego, CA in 1988.

Recognizing that there is more than one path to spiritualenlightenment and that Wicca is but one of many, and that Wiccaholds within itself the belief that there is more than one type ofstep set to the spiral dance, find here listed common denominatorsof the Craft.

That there is above all the Goddess in her three-fold aspect and manyare her names. With all her names we call her Maiden, Mother andCrone.

That there is the God, consort and son, giver of strength and mostwilling of sacrifice.

That and it harm none, do what ye will shall be the law.

That each of her children are bound by the three-fold law and thatwhatever we create, be it joy or sorrow, laughter or pain, is broughtback to us three-fold.

That as she is the mother of all living things and we are all herchildren, we seek to live in harmony not only with each other, butwith the planet earth that is our womb and home.

That life upon the earth is not a burden to be born, but a joy to belearned and shared with others.

That death is not an ending of existence, but a step in the on-goingprocess of life.

That there is no sacrifice of blood, for She is the mother of allliving things, and from her all things proceed and unto her allthings must return.

That each and everyone of the children who follow this path hasno need of another between themselves and the Goddess, but may findHer within themselves.

That there shall not by intent be a desecration of another's symbolsof beliefs, for we are all seeking harmony within the One.

That each person's faith is private unto themselves and thatanother's belief is not to be set out and made public.

That the Wiccan way is not to seek converts, but that the way bemade open to those who for reasons of their own seek and find the Craft.

And as it is willed, so mote it be.

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The Charge of the Goddess

Whenever ye have need of any thing, once in the month, andbetter it be when the moon is full, then shall ye assemble insome secret place and adore the spirit of She, who is Queen ofall witches. There shall ye assemble, ye who are fain to learnall sorcery, yet have not won its deepest secrets; to these willShe teach things that are yet unknown. And ye shall be free fromslavery; and as a sign that ye be really free, ye shall be nakedin your rites; and ye shall dance, sing, feast, make music andlove, all in Her praise. For Hers is the ecstasy of the spirit,and Hers also is joy on earth; for Her law is love unto allbeings. Keep pure your highest ideal; strive ever towards it; letnaught stop you or turn you aside. For Hers is the secret doorwhich opens upon the land of youth and Hers is the cup of wine oflife, and the cauldron of Cerridwen, which is the Holy Grail ofimmortality. She is the gracious goddess, who gives the gift ofjoy unto the heart of man. Upon earth, She gave the knowledge ofthe spirit eternal; and beyond death, She gives peace andfreedom, and reunion with those who have gone before. Nor doesShe demand sacrifice, for behold, She is the mother of allliving, and Her love is poured out upon the earth.

She who is the beauty of the green earth, and the white moonamong the stars, and the mystery of the waters, and the desire ofthe heart of man, calls unto thy soul. Arise, and come unto Her.For She is the soul of nature, who gives life to the universe.from Her all things proceed, and unto Her all things must return;and before Her face, beloved of gods and men, let thine innermostdivine self be enfolded in the rapture of the infinite. Let Herworship be within the heart that rejoiceth; for behold, all actsof love and pleasure are Her rituals. And therefore let there bebeauty and strength, power and compassion, honor and humility,mirth and reverence within you. And thou who thinkest to seekHer, know thy seeking and yearning shall avail thee not unlessthou knowest the mystery; that if that which thou seekest thoufindest not within thee, then thou wilt never find it withoutthee. For behold, She has been with thee from the beginning; andShe is that which is attained at the end of desire.

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The article below was written back in 1991 or 1992 e.v.For an update by the author, please see:.

Satanism vs. Wicca

by Diane Vera

Since your main worry seems to be public relations, here's how I would make the distinctionbetween Wicca and Satanism, in a way that is fair to both sides and does not throw Satanists tothe dogs:

Wicca and Satanism are quite distinct. Wiccans worship pre-Christian deities (or a modern-daycomposite of pre-Christian deities) and do not worship the Christian anti-God. Some Satanistsalso worship a pre-Christian deity, but regard the Christian anti-God as a manifestation of theirdeity, which Wiccans do not. Wicca and Satanism are very different in their aims and tone. Wiccaemphasizes harmony and balance, whereas Satanism emphasizes spiritual self-liberation viaiconoclasm and catharsis.I should mention, though, there's one possible problem with that last sentence. Some feministWiccans might take offense at it, since it implies the more radical forms of feminist Wicca arereally more like Satanism than like Wicca. Which in my opinion they are. If you've read some ofMary Daly's books, you'll know what I mean.

I myself identify as a feminist Goddess-oriented neo-Pagan, as well as a Satanist. Indeed,feminist Goddess religion is still my primary religious identification. (Satanism is how Irelate to "male" energy.) I don't and never did call myself a feminist"Wiccan".

By the way, while I accept today's use of the word Wicca (with a capital W) to refer to aspecific European-based religion with a very specific worldview, I do not accept theattempt by Wiccans to copyright the words "witch" and "witchcraft". Thesewords are generic terms, not the property of any one religion. They refer to occult practicesfound in many religions around the world. A Satanist has as much right to the word"witch" as anyone else. (It so happens that I don't call myself a"witch", but for a different reason: I think many "witches" are makingexaggerated claims to occult power, and I don't want to give the appearance of making such anexaggerated claim.)

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Women vs. Men

By: Michelle Hass (in conversation with Scott Szakonyi)

"Ok folks, Loki and I have been chatting, and we're ready to raise aruckus that might go on for months."

Chiniginish and I relish the challenge... with Coyote looking over ourshoulders and chuckling...

"Here's the question: Are women superior to men, and if so, why? I think thatwomen are superior to men in the modern world because evolution is lagging society. Most of theevolution of the human race (about 60 million yrs) took place in hunter/gatherer tribes, whereaggressive behavior on the part of the male hunters was a survival trait, and relating/caringbehavior was a survival trait for females. Now, in the 20 thousand or so years since we havebecome agrarian, the need for male hunter aggressiveness has gone the way of the Dodo, while theneed for relating/caring behavior has become primary. Where does this leave us?

"Well, as I see it, women are almost ideally suited to the overcrowded,communication-intensive environment that we call modern society. Men, on the other hand, are likepeople with no arms playing handball. It's not that we're bad folk, it's just that we weredesigned by evolution for an environment that hasn't existed for 20 thousand years, whichis a real drop in the bucket in terms of evolution. Evolution isn't going to be giving us anyhelp for at least a few million years; maybe never since we are constantly screwing up the genepool with our wars that leave the genetically defective to breed and send the geneticallypreferable off to evolutionary dead ends. So all we men can do is try to better ourselves and askfor patience on the part of women, who must feel like the entire male sex has completely missedthe boat."

Well, you've got a nice point, but it assumes something that I believe 'taint necessarily so.Is male aggressiveness part of nature or nurture? The jury seems to be coming back from a longperiod of deliberation, and it looks like the verdict is nurture.

This very nicely dovetails with my own theory of what thelemites refer to as the"procession of the aeons". In Crowley's notorious Liber Al vel Legis, we are said tobe passing from an aeon of belief in suffering male gods and patriarchy to an aeon of belief inthe value of Self and of partnership between the sexes. Crowley called the old aeon the"Aeon of Osiris" and the new the "Aeon of Horus, the Crowned and ConqueringChild." The enthroned Child is not masculine or feminine, but androgynous/gynandrous. Theaeon before the Osirian was that of Isis, an aeon of Great Mother Goddesses and matriarchy.

My chronology is a little different than that which Crowley attributed to these three epochsof human history so far. Crowley declared that the Aeon of Horus began with the Spring Equinoxof +1904 Common, just before the writing of the Book of the Law. I maintain that the change isstill taking place, and had its roots in the +1700s Common. The writings of the philosopher Lockewere some of the first to make a very important quantum jump, and provided ideological impetusfor the vital changes that have and are taking place.

What Locke asserted was that government did not rest on Divine Right, but on the consent ofthe governed. Human beings were not born to different castes, some fated to serve while otherswere fated to rule by the grace of the gods. Human beings were born equal, and had certain rightsas a birthright: Life, Liberty, the right to pursue Happiness, and the right to security ofprivate property.

This assertion shows up in Liber Al as these statements:"Every Man and Every Woman is a Star." "Do What Thou Wilt Shall Be The Whole Of The Law.""Love Is The Law, Love Under Will." "Thou hast no right but to do thy Will."In a little less arcane language, these statements run thusly: Every Individual matters. Every Individual has the right to live, be free and pursue Happiness (harmony with one's life'spurpose, or True Will) as they Will. These rights stop at the boundary of the Wills of others. Live your life as you see fit, but mindyour own business and above all, harm nobody. This includes yourself in a very conditionalway. You do have the right to self-destruction, but if you truly believe that you matter,why would you want to?

These assertions are usually encountered firstly in a Locke-inspired document that has passedinto the history of this country, the Declaration of Independence. If there is any one documentthat is a trigger point for the New Aeon, it's that one. The American Revolution was the firsttime monarchy was cast aside in favor of democracy of a representative sort. Democracy was triedbefore, but never quite this way. And despite several course corrections that needed to be made,(the abolishment of Slavery, the giving of Women, Blacks and Amerinds the right to vote) and somethat still need to be made (the granting of total equality for all races and sexes, a shift to amore direct method of participation, ie Cyber-democracy) the democratic experiment in the UnitedStates is the most enduring of all.

Before the 1700s, government was imposed from above, not thought of as flowing from theconsent of the governed. Individuals were not accorded rights as a birthright, but were grantedrights by the king, usually on a class-by-class basis. Human beings were dealt with as masses andclasses, on a Collective basis.

Coincidental with these developments was a surfacing of hermetic thought in a more widespreadway then ever before in history. The Rosicrucian and Freemason movements brought hermeticism to awide audience. Within the ranks of Freemasonry were both common and noble, and often commonerswould be lodgemasters in lodges frequented by those of noble birth. Hermetic orders ennobled notby birth, but by level of knowledge and initiation and (hopefully) by level of spiritualattainment.

Now, this was fine in theory, but unfortunately in practice things weren't so swift. It wasonly until the mid-1800s and groups like the original Golden Dawn that women had the possibilityof initiation. Even now, in Masonic lodges that have lost their occult focus and are now littlemore than men's clubs, men are ritually strip-searched to assure the initiator that the candidateis indeed male and not a disguised female.

The baggage of the old days of sexism and classism remain in a lot of hermetic orders eventoday. Crowley himself had serious problems accepting women as equals: he had a rather lowopinion of them and was quite cruel to them in numerous cases. But very explicit in the messageof the New Aeon is that people are to be dealt with, not by sex or race or social strata but bytheir inborn, unalienable rights as individuals... as Stars, to use a thelemic term.

The Neo-pagan movement was a definite evolutionary step in defining a New Aeon mode ofspirituality. Unlike the traditional hermetic order, Wicca and other forms of Neo-paganism do nothave a multiplicity of ranks and a chain of command. Some have three degrees, some two, some onlyone, that of initiate. Initiation is not a bestowal of rank, but more a purpose-oriented process.As magickal orders continue to evolve, they will either need to emulate more and more theinformality and non-hierarchical non-structure of Neo-paganism or choke on their bloatedhierarchies. It is funny when one considers that there is much evidence to suggest thatNeo-paganism evolved from the Astrum Argentum and the OTO, and that much of Gardner'sgroundbreaking work in reconstructing the old pre-Osirian Druidic religion was helped along withthe research help of Uncle Al himself.

Perhaps, as the knightly orders of the past were meant as guardians of the Christian Church,there will become a symbiotic connection between Neo-paganism and Magickal orders, especiallyamong those whose non-structure mimics that of the coven. Arguably this symbiosis exists now,and hell, I'm living proof of this.

So what the deuce does this have to do with the sexes? You'll see as I wrap this up. Ok...remember I mentioned that before the Osirian epoch and the patriarchy, which seems to have comein with the rise of the big cities and the transformation from a hunter/gatherer society to anagrarian one (methinks you have placed the transformation a little too far into the past) therewas the Isian epoch and the matriarchy? Well, before patriarchal philosophy displacedmatriarchalism, women pretty much ran things. They didn't hunt because to place women, who werethe living image of the Goddess and the ex-nihilo creatrixes of the next generation, in bodilyjeopardy was literally blasphemy. Women were the intermediaries for men to the Goddess, who wasunapproachable otherwise. The men had their hunting cults, but they were as insignificant inreality as the Victorian-era anthropologists misread the ancient religion of the Goddess asmerely an inferior "fertility cult."

When the transition came to the cities and to patriarchy sometime around -10,000 to -7,500Common, the long-suppressed males took by force what the Goddesses of the Isian era denied themby their divine decree... power. Male warrior deities replaced female mother deities. Thepriestesses of the old religions were destroyed. (The Book of Joshua in the Old Testament is avivid account of one triumph of Osiris over Isis.) And the new order began. But the oldmatriarchal religions survived for several thousands of years after the turn of the aeon, and itis painfully obvious that the old patriarchal ways will haunt us for thousands of years into thefuture, even as new ways take hold and new philosophies become more accepted. But it really isnurture rather than nature that makes men aggressive and women passive. Men can learn to benurturing and loving, and women can learn to be assertive and empowered. In order that we cantruly enter this new aeon where all are leaders and all are Stars, we each have to cultivate the"other side" of our Selves. No, women are not superior to men, nor is it the other wayaround. Every Individual matters. Everyone has the potential to be a King, in the thelemic senseof the word. We need to learn to treat all with dignity, be they material successes or abjectmaterial failures. We need to treat even those still enslaved by the old ideas fixes withas much dignity as those who have declared their secession from them and their embracing of theNew Law.

The evolution is really and truly in our own hands.

Beauty and balance, Will and Love, Michelle.

The coven that I've been working with in Denver begins its cup blessing bya dialogue between the Priest and the Priestess. Both have a hand each onthe athame and the chalice:

Priest: "Be it known that a man is not greater than a woman.

Priestess: "Nor yet is a woman greater than a man"

Priest: "For what one lacks"

Priestess: "The other can provide"

Priest" "As the Athame is to the male"

Priestess: So is the cup to the female.

Both: And when conjoined together, they become one in truth, for there isno greater magick in all the world than that of love.

BB Rowan

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What Is D.A.W.N.?

The Denver Area Wiccan Network is a group of pagans and friends from a wide variety of Crafttraditions. DAWN sponsors parties, group rituals, a student/teacher network and other activitiesas inspired or impelled.

Why do I want to join DAWN?

You want to be part of an active, growing community of Wiccans who can work together to make some changes in their world; You want to meet people and make new friends who share your basic values--people you can be yourself with, no need to keep your cover; You want an ongoing opportunity to exchange views and information with people from groups or traditions other than your own; You want to be in on the creation of a Denver pagan extended family which will make all the above possible; You like hugs, and you enjoy being warmly welcomed. Do I have to "Go Public" to be a member?

No. Only the Board Chair and Secretary are expected to be "public," and theidentities of all other members are fiercely protected.

How do I join?

Dues are $13 per coven, $5 per solitary, payable twice yearly in May and November. Thesecover the cost of mailings and the setup costs for parties and rituals, as well as other costsauthorized by the Board and/or Steering Committee.

Do I have to join DAWN to participate?

No. All parties are open to pagans and friends. To find out about them and other DAWNfunctions, write us at the P.O. Box listed below (postage is appreciated) or call Bob Key on hisanswering machine. Another way to find out more about DAWN is to show up at one of our SteeringCommittee meetings. They are held at 6:30 pm, the second Sunday of each month, at the GlendaleCommunity Center (999 S. Clermont).

Thank you for your interest in DAWN!

D.A.W.N. Bob Key P.O. Box 11202 (303) 758-2115 Englewood, Colorado 80151

BYLAWS Denver Area Wiccan Network

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BOARD OF DIRECTORS The Board of Directors (hereinafter referred to as the Board) shall be selected by the Steering Committee from among the active members of DAWN such that: Each coven shall have no more than one member on the Board; if there are fewer than 5 member covens, then there may be a second Director from any coven; There shall be at least one member of the Board who is a member of a coven; and There shall be at least one member on the Board from among the DAWN members who are not members of any coven. The Board shall have no fewer than 4 members and no more than 13 members. It shall determine its own size within those limits. The Board may appoint members of DAWN to fill vacancies on the Board. Persons so appointed shall serve only until the next regular election. Each elected Director (member of the Board) holds a two-year term, except that, when the size of the board is increased, half of the new positions shall initially be for one year only. Any person serving one elected term may not be reelected as a Director until they have been retired from the Board for one year. Each seated Director may designate an Alternate to speak and vote in their stead when they are absent from Board meetings. The identity of this Alternate shall be recorded in the Minutes of the Board, and no other person may serve this function until the Director changes the designation and the change is on record. Being named Alternate to a Director does not automatically name them Alternate to any offices that director may hold; however, they may so serve at the discretion of the Chair. The Board shall elect Officers from among the Directors for the positions of Chair, Vice-Chair, Secretary, and Treasurer. This shall be done after each new election, and no later than the next regular meeting of the Board. A quorum of the Board shall consist of 70 percent of the Directors, either present or represented by their Alternate. The Board shall elect a Newsletter Editor from the general membership of DAWN. This officer shall serve at the will of the Board and report directly to the Board. The Board shall meet regularly, at least four times per year, at a time and place to be fixed by the Board. Additionally, The Chair or any two Directors may call a Board meeting upon giving at least 7 days notice to all Directors by U.S. Mail, or upon at least 2 days notice given by telegram. Said notice will be deemed delivered when deposited in the U.S. Mail with the last known address of the Director and proper postage thereon prepaid, or when the given to the telegram company. Any Director may waive notice of any meeting. The attendance of a Director at any meeting shall constitute a waiver of notice, except when the Director attends the meeting for the express purpose of objecting to the transaction of business because the meeting has not been lawfully called or convened. The notice of meeting need only contain the date, time, and place of the meeting. The Board may make rules to govern the conduct of its own meetings. All Board Meetings are open to the membership of DAWN. Accordingly, any Director is required to furnish information regarding dates, times and places of upcoming Board meetings to any DAWN member upon request. STEERING COMMITTEE The Steering Committee shall be composed of the Directors, one representative from each member coven and proportional representation for such DAWN members as do not belong to any member coven (hereinafter referred to as Solitaries). The method of choosing a coven representative is left to the discretion of the individual coven. A method for choosing representation for Solitaries will be determined by said Solitaries, subject to approval by the Board. There shall be at least one (1) representative of the Solitaries, who is not a Director, on the Steering Committee. Steering Committee members must commit to serve for at least six (6) months. They may serve as long as their constituents wish them to serve. The Steering Committee shall elect a Speaker, Deputy Speaker, and Clerk of the Committee from among its members. A quorum of the Steering Committee for the purpose of amending the Bylaws or Constitution shall be two-thirds (2/3) of the committee. A quorum for other business shall be a majority of the Committee. Steering Committee members will not have alternates. The Steering Committee may make rules to govern the conduct of its own meetings. Decisions made by the Steering Committee shall be referred to the Board for action, except as otherwise provided for in these Bylaws. Any recommendation that dues be levied or changed must receive at least two-thirds (2/3) of the votes cast by the Steering Committee, ten (10) days notice having been given that dues will be discussed. The Steering Committee shall meet regularly at a time and place to be fixed by the Committee. Additionally, the Board may call Steering Committee meetings with 15 days notice should such meetings be necessary. OFFICERS Chair - duties shall include: Presiding over meetings of the Board. Presiding over meetings of the general membership of DAWN. Preparing an agenda for Board meetings. Preparing an agenda for meetings of the general membership of DAWN. Vice-Chair - shall perform the duties of the Chair when the Chair is absent or incapacitated. Secretary - duties shall include: Maintaining accurate and current minutes of all meetings of the Board and all business-related meetings of the general membership of DAWN. All such minutes are to be made available, upon reasonable notice, to all members of the body so recorded, and are to be presented at the next meeting of the Board for approval. Handling correspondence other than the newsletter and general announcements. Maintaining an accurate and current list of members and friends of DAWN. The Secretary may NOT release the addresses, phone numbers, or full names of any person associated with DAWN, except as noted in this paragraph, to any person, without specific permission from said person. The Secretary will share this list with the Newsletter Editor. When leaving this job, the Secretary will turn over all copies of the membership list, in whatever form, to their successor in these duties. Treasurer - is responsible for maintaining all the financial records of DAWN. The Treasurer is also responsible for the safekeeping and expenditure of the monies held by DAWN as directed by the Board. Speaker - shall preside over meetings of the Steering Committee and prepare an agenda for said meetings. Deputy Speaker - shall perform the duties of the Speaker when the Speaker is absent or incapacitated. Clerk of the Committee - is responsible for maintaining accurate and current minutes of all meetings of the Steering Committee. All such minutes are to be available to members of the Steering Committee, and are to be presented at the next meeting of that body for approval. Newsletter Editor - duties shall include: Providing timely announcements of meetings and other DAWN functions. Providing a regular newsletter in keeping with DAWN policies. Maintaining an accurate and current list of newsletter recipients. The Newsletter Editor may NOT release the addresses, phone numbers or full names of any person associated with DAWN, except as noted in this paragraph, to any person, without specific permission from said person. The Newsletter Editor will share the mailing list with the Secretary. When leaving this job, the Newsletter Editor will turn over all copies of the mailing list, in whatever form, to their successor in these duties. AMENDMENTS In order to amend this document, the proposed change must receive the votes of at least two-thirds of the Directors and must receive at least two-thirds of the votes cast at a proper meeting of the Steering Committee, both bodies having received at least 20 days notice of the proposed amendment. ELECTIONS On the second Sunday in October, The Steering Committee shall meet to hold an election. At this time, the Steering Committee will elect replacements for Directors whose term is expiring. Names will be taken in nomination, consent obtained from those nominated, and one ballot cast. Each Committee member, including retiring and interim Directors, shall have as many votes as there are vacancies. The qualified candidate with the most votes will fill the first vacancy - two year terms being filled first. As each vacancy is filled, members of the successful candidate's coven are stricken from the list. If only one vacancy remains and either part I.A.2 or part I.A.3 of the Bylaws has not been fulfilled, then only those candidates who meet the criterion can be selected; otherwise, the position will remain vacant to be filled by the Board, as soon as possible, by appointment. If a tie exists between equally qualified candidates, where all may not serve, a runoff election shall be held between those candidates. Misspellings shall not invalidate ballots where the appropriate person can be discerned; nor shall voting for fewer than the number of vacancies. Voting for too many candidates shall invalidate that ballot. No individual shall vote more than one time for the same person; therefore duplicate names on a single ballot shall count as only one vote. All elected persons take office at the first meeting in November. Roberts Rules of Order Newly Revised (copyright 1970) will govern in any circumstances not covered by the Rules, Bylaws or Constitution of DAWN. DISTRIBUTION OF FUNDS ON DISSOLUTION In the event of dissolution of the organization, all remaining assets will be delivered to a tax-exempt organization to be chosen at the time of dissolution by the Board of Directors.

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MOON WEB C/O Michael Harismides PO Box 4538, Sunnyside, New York 11104-4538 Subscription $3.00 a year RITUAL FOR THE HEALING AND PRESERVATION OF RAINFORESTS May 24th, 1988 8 pm local time (Individual version): Cast a circle Invoke elements by calling upon them in protective aspects (for example, you might invoke Watchfires or Beacons in the South). Chant the names of the Earth Goddess, beginning with your personal favorites, then naming as many as you can think of. Take a piece of green string. Begin to tie knots in it, while chanting: Tying the Cord, Renewing the Earth; We are Her Children, bringing Rebirth. (The knots may be simple or elaborate, but leave enough string to tie together at the end.) As you chant, see the world as a network of connected systems. Breathe the air that comes from the jungles of South America. Feel the living fire of an ocelot's power. Taste the rain on the leaves at the tops of the trees. Feel the delicate structure of the soil at the forest floor.) Tie the cord together in a loop; hold it up, strung around your two hands, and begin chanting: We are the Flow and we are the Ebb; We are the Weavers, we are the Web. As you chant, see yourself standing guard over the borders of the rainforest. See yourself with others, protecting rainforest as you would protect yourself,_because that's what you're doing._ Bury the cord in a container of earth. Earth the power; thank the Deities and elements; open the circle. Later bury the cord in the forest if possible.

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(If circumstances make the above impossible): Sit quietly and see: the network of ecosystems that make up the world; the rainforests thriving; plants and animals breeding; the Earth, green and filled with life; yourself, standing guard. Breathe, and know that the air comes from the sea and the jungles of Brazil. Drink and know that the water has been around the world, and circulates through you as it does through the air, land, and sea. Stand up and stretch; the strength of your body is the Earth's strength. RITUAL FOR THE HEALING AND PRESERVATION OF RAINFORESTS (Group version): Facilitators give each participant a slip of paper containing the name of an Earth Goddess and a Nature God. Facilitators invoke elements, stressing protective/preservative aspects of each one and ending with "Into this circle I call the Element Air! (Fire, Water, Earth.)" After each such invocation, a dancer or dancers representing the particular element come into the circle from outside and do an elemental dance. A facilitator says: "We now call upon the Earth Goddess by her many names!" Participants call out the Goddess name on their slip of paper, then any other Goddess names they wish. This ends on a signal from the drums. A facilitator says: "We now call upon the God of Nature by his many Names!" The God is invoked in the same fashion as the Goddess, ending with a drum signal. The elemental dancers go to the quarters and begin passing out pieces of green string, while a facilitator explains that the condition of the rainforests affects us all, that all things are connected, and that the worldwide climate is changed every time another acre of rainforest is lost. S/he explains that these sections of cord represent parts of the Life Circle of Earth, and that they must be joined to protect her. When the above speech has been made and all the cords have been passed out, a facilitator ties the first knot, saying that tying the cord is renewing the Earth, that we are her children, bringing her rebirth. This is the signal to begin the chant: Tying the Cord, Renewing the Earth; We are Her Children, bringing Rebirth.

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Clockwise around the circle, one by one, each cord is tied to the next. When the circle is complete, the elemental dancers go to the quarters and hold the cord aloft (participants should not let go yet). The chant continues until the facilitators begin a second chant: We are the Flow and we are the Ebb; We are the Weavers, we are the Web. (Since this is to the same tune, the transition should be easy and seamless.) When this chant begins, the elemental dancers begin to gather in the cord, gently pulling it away from the participants, who gently release it. The elementals bury the cord in a container of earth in the center of the circle, then return to the outside to lead a spiral dance in to the center and back out (once) as the chant continues. When the participants are standing in a circle once more, the chant builds to a cone of power and fires. The Deities and Elements are thanked, the power is earthed, the circle opened, hugs exchanged. Later bury the cord in the woods.

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WHAT ARE RUNES LOKRIEN

In the most mundane sense, runes are an alphabet much as our own alphabet and others such as the Greek and Cyrillic alphabets. Each rune represents a sound and was/is used to write words with. But that is in the most MUNDANE of senses. Runes were used long before the concept of writing was around. Each rune is an archetype of a force. People had concepts for such things as Fire, Honour, Birth, et.al. and each of these concepts were given names to make them easier for us to comprehend. In this way, runes are very similar to the Hebrew alphabet. Each 'letter' not only has a sound and a name, but is a complete word with all associated concepts. This similarity with Hebrew extends even farther. Each hebrew word is made of several Hebrew letters, therefore each Hebrew word is made of several Hebrew words. The initial letters of several words in a sentence, or of the first letters of each sentence or paragraph may be gathered to form a new word that is used to help explain and expand upon what is already written. The same can be done with runes. Runes lend themselves readily to numerology. The Runic alphabet is properly shown as three rows of eight letters. Therefore each letter can be identified by row:column number. Additionally, each rune has it's sequential number identified by it's placement in the alphabet. Much like us numbering A as 1, B as 2, ... , and Z as 26. Each rune can be placed in position on a tree pattern much like the traditional Qabbalah. They may represent the different worlds or paths of the tree and can be expanded and expounded upon as much as the Qabbalah itself is. In fact, Runic Qabbalah is quite intriguing and does contain a life of study (as do all other facets of Runework). Runes can be used for fortunetelling. They can be drawn and placed and read much like tarot cards. The can be cast or strewn and the relationship of groupings, distance and angles and patterns formed will tell the caster what he wishes to know. Runes are also entities in and of themselves. Much like the angels, princes, demons, sylphs, undines and watchtowers of the ceremonial magician. Each rune can be invoked or evoked and the power harnessed to work ones will to enlighten the intellect. They are a fantastic meditation tool and will always increase ones knowledge. Much as the primal elements of Earth, Water, Air, Fire and Spirit, each rune also has it's part in the manifestation of all things manifested. Chaos, grass, people, sunlight, honour, dragons, hopes, and sex are all replete with runes are could not ever exist without the runic force that creates, shapes, releases, destroys and changes them. I have equated runes to many other branches of esoteric, occult, phsycological and intellectual pursuits. This is in the hopes that if you are already familiar or interested in one of these, you will realize that runes are already familiar to you or that you are already interested in them and don't yet realize it. May you approach the Well of Wyrd and may your sip there only increase your thirst. Lokrien @ The Sacred Grove (206) 634-1980 (WA)

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MODELS OF MAGIC by

Frater U.'.D.'. (Germany)

In the course of exploring the possibilities of new, more efficient techniques of magic I was struck by the fact that a structuralist view of the history of magic to date might prove helpful. After all, magicians have always aspired to restate the theory and practice of magic in the language of their times i.e. in different models pertaining to current world views.

There is, however, some risk involved in such an approach: models do not really explain anything, they are only illustrations of processes, albeit rather useful ones. What's more, over-systematization tends to obfuscate more than it clarifies and one should not mistake the map for the landscape anyway, a fallacy a great many kabbalists seem to be prone to.

Thus, the following five (or rather: four plus one) models of magic should be seen as a means of understanding the practical possibilities of various magical systems rather than as definitive theories and/or explanations of the way magic works.

It has proved effective in practice to view magic under the following categories:

THE SPIRIT MODEL THE ENERGY MODEL THE PSYCHOLOGICAL MODEL THE INFORMATION MODEL THE META-MODEL

THE SPIRIT MODEL

This is purportedly the oldest model of magic though it may very well have come into existence after or simultaneously with the energy model. We can find it worldwide in shamanic cultures as well as in many religions. Its basic premise is the existence of an otherworld inhabited by more or less autonomous entities such as spirits, angels, demons, gods etc. The shaman or magician is someone who can enter this otherworld at will, who has travelled widely in it, knows its language and customs and has made friends, smitten enemies and/or acquired allies and servitors there. This is important as all magic is of these entities' making. The modern German word for witch, "Hexe" (f.) illustrates this rather neatly if we take a closer look at its etymology. It derives from Old High German "hagazussa" which translates as "fence rider". The hagazussa is riding the "fence between the worlds" i.e. she is at home in the world of everyday life as well as in the magical otherworld of spirits.

In the spirit model magic is seen as being effected by these entities who are usually invisible, at least to the average punter, and it is the shaman's or magician's task to make them put his will into effect. This may be done by prayer, by barter, by cajoling or even - vide medieval demon magic - by the application of magical force, threats and pressure.

The otherworld may have its own geography but it is usually considered to coexist with the world of everyday life. The key to entering it is an altered state of consciousness, controlled trance or ecstasy of which the shaman is an expert.

The spirit model has prevailed in traditionalist or Dogmatic magic until today, some of its most noted exponents being Franz Bardon and, at least to a great extent, Aleister Crowley.

THE ENERGY MODEL

The rise of the energy model in the West is marked primarily by the appearance of Mesmerism towards the end of the 18th century. Anton Mesmer, who was not an occultist but who was on the other hand regarded by his contemporaries to be a "miracle worker" of sorts, rediscovered amongst other things the ancient healing disciplines of hypnosis and magnetism. He popularized his theory of "animal magnetism" which he saw as a subtle force inherent in organisms, but he also made heavy use of metal magnets for healing purposes.

While the French Revolution put a temporary end to Mesmer's movement, his ideas were not lost. They were taken up by a number of others, primarily occultists, who drew on them while developing their own theories of magic. One of the first to do so was Bulwer Lytton of the Societas Rosicruciana in Anglia (SRIA), who postulated the existence of a subtle energy which he termed Vril, possibly deriving from Latin virilitas or "force, power, strength". (This was actually the model for the naming of Bovril, from Latin "bovis" or "ox", and Vril or "life force".) We can observe interesting parallels to this concept in the vitalist theories of biology which emerged around the same time. Other exponents of the energy model of magic (not then so termed) were Reichenbach with his concept of Od, Eliphas Levi and his Astral Light and Mme. Blavatsky, who adopted the theories of Prana from Yoga physiology. This was also the time when anthropology and ethnology discovered the Polynesian concept of Mana and Asiatic scholars began to concern themselves with the Chinese principle of Ki or Ch'i (Chi). The latter two go to show, of course, that the idea of subtle energies utilized by magic is far older than the 18th century. In fact, we can observe it already in early shamanic cultures. Shamanic magic is very frequently a mixture between spirit and energy model, e.g. the shaman may call upon his spirits or gods to give him "power" or he may, vice versa, use his power to extort favours from them.

In its pure form, however, the shaman or magician is not in need of spirits and other entities. The world is viewed as being "vitalized" by subtle forces or energies and his primary task consists in mastering the art of perceiving and manipulating them. As all phenomena are basically energetic in nature, the existence of an otherworld is not strictly required. Thus, the magician is more of an "energy dancer" than a "fence rider" or go-between. But even here the key to the perception, charging and general utilization of these forces is again the magical trance or, as Chaos Magic terms it, gnosis.

Theories and practices pertaining to the energy model can be found with many magical authors but it has seen its real, large scale popularity only since the seventies of our century when the general influx of Eastern thinking (pace the Hippie movement) made concepts such as chakra and kundalini work a mainstay of most occult disciplines. Strong energy model elements can also be found in Franz Bardon's system of "electromagnetic fluids", "condensators" etc.

THE PSYCHOLOGICAL MODEL

Sigmund Freud's theory of the subconscious revolutionized Western thinking in general and psychology (which he did not, as some people are wont to believe, invent all by himself) in particular. Suddenly, man was seen as a being which was only partially conscious and in control of itself. While psychology is still fighting for its academical recognition as a science, it has stamped its mark on therapeutic disciplines - and on magic.

The psychological model of magic does not purport to explain how magic works, its only premise is that the subconscious (or, as Carl Jung later retagged it, the unconscious) will do the job if it is properly addressed and/or conditioned. This again is achieved by magical trance, suggestion and the use of symbols (i.e. selective sensory input) as tools of association and as a means of communication between the magician's conscious will and his subconscious faculty responsible for putting it into effect.

Aleister Crowley dabbled a great deal in the psychological model which comes as no surprise as he not only tried to keep up with all major academic disciplines of his time but thought himself to be the world's greatest psychologist into the bargain. But all considered he remained a traditionalist exponent of the spirit model: after all Aiwass was, in his belief, a praeternatural entity. Nevertheless he did have a knack of explaining magic in psychological terms to make it sound sensible to the sceptics of his time.

A more radical approach was taken by Austin Osman Spare whose sigil magic rests on the basic tenets of the psychological model. Spare's brilliant system is in principle an inversion of Freud's theory of complexes: by actively suppressing his will in the form of a graphical sigil and forgetting it, the magician creates an artificial "complex" which then starts to work on similar lines just as suppressed, subconscious traumas will cause neurotic behaviour etc.

The psychological magician is a programmer of symbols and different states of consciousness. He is not necessarily in need of a transcendent otherworld or even subtle energies, though in practice he will usually work on the assumption that one or the other (or both) do in fact exist and can be utilized by his subconscious.

Authors such as Israel Regardie, Dion Fortune, William Butler, Francis King, William Gray and to some extent Pete Carroll subscribe to the psychological model which seems to be the primary domain of the English speaking world of magic and which has become the prevailing paradigm ever since the seventies of this century.

THE INFORMATION MODEL

The information model of magic is being developed since about 1987 and there is still considerable debate about the direction it shall ultimately take. Its basic premises to date are as follows:

a) Energy as such is "dumb": it needs information on what to do; this can be so called laws of nature or direct commands.

b) Information does not have mass or energy. Thus, it is faster than light and not bound by the restrictions of the Einsteinian spacetime continuum. It can therefore be transmitted or tapped at all times and at all places. In analogy (but of course only as such!) it may be likened to quantum phenomena rather than relativistic mass-energy. It can, however, attach itself to a medium e.g. an organism or any other memory storage device.

At the start of the theoretical debate it was still believed that the postulation of morphic (or, more precisely, morphogenetic) fields as hypothesized by Rupert Sheldrake had to be an essential factor by way of explaining the mode of actual information transmittance. This, however, while still being discussed, does not appear to be strictly prerogative though it cannot be not ruled out that an act of information magic may create such fields. It does seem more probable, though, that the concept of information matrices will prove to be the most promising theory in the long run.

The application of the as yet evolving information model has led to the discipline I have termed Cybermagic (from "cybernetics" or the "science of control systems"). Contrary to the other models described above, Cybermagic does not rely on magical trance to achieve its effects. Rather, the Cybermagician activates either his own main memory banks, namely brain and spine (the Golf-club chakra, so-called because of its shape reminiscent of a golf-club) or those of the target person. The desired information is then called up and transmitted quite similarly to a copy command on an MS-DOS computer. The copy command analogy holds good insofar as the information (not having mass) is not actually "lost" in the process (as energy would be) but rather is duplicated. This is an important point as it allows for the magician to perform his magic even in a state of very low physical power, possibly even when almost completely intoxicated, as long as his basic "life support systems" are still functional and the command syntax is employed correctly.

It is, however, obvious that this technique demands a fair control of what used to be termed kundalini effects and practice has shown ever and again that a good amount of Yoga and meditation experience is a great help in achieving to Cybermagic.

Unfortunately, the full theory and practice of Cybermagic cannot be described here due to lack of space and will thus have to be the subject of a separate article to be published later. To date the main experimental research work is being done within the Magical Pact of the Illuminates of Thanateros (IOT) and some quite astounding results have already been achieved, especially in the field of language and knowledge transfer as well as magical healing.

In spite of its very modern, untraditionalist outlook the basic principles of Cybermagic may in truth well be the oldest form of magic extant. For we can, for example, find a number of reports in the East to the effect of a guru transferring all his knowledge to his successor before his death, which is usually achieved by an act of long, mutual meditation.

This goes to show that magic as a whole has always existed in many, coexisting models. What has changed, however, is the stress laid on one model or the other in the course of time.

THE META-MODEL

The meta-model of magic is not a model as such but rather an instruction on the use of the others. For its only advice to the magician is: "Always use the model most adequate to your aims." This may sound a bit trite but we will see that it is not quite as selfevident amongst magicians as one might expect. It is rooted in Chaos magic's assertion "Nothing is true. Everything is permitted", which ultimately boils down to pragmatic utilitarianism. Before this aspect is enlarged upon, though, let us look at an example of the models presented here as applied in practice.

We shall take the situation of magical healing to demonstrate how these models differ from each other.

In the spirit model healing is regarded as an exorcism: illness is caused by "evil" or, at least, undesired entities which have to be neutralized and removed by the shaman or magician. In the case of a patient with a heart condition the shaman may, for example, "see" a green lizard in the vicinity of the heart which must be removed. To achieve this the shaman will usually call upon the help of his own spirits who will then handle the matter. Properly exorcised, the patient has been freed from the cause of his ailment and can recuperate.

In the energy model ailments are seen to be caused by energetic imbalance. Thus, our heart patient may have too much (or too little) "fire energy" in his heart chakra, and the magician's task consists of restoring that balance of energies commonly defined as "health". This he may do by laying on hands, by using crystals and precious stones, by magnetism or chakra massage etc. The balance having been restored, the patient is regarded as having been healed.

In the psychological model illness is considered to be basically psychosomatic in nature. The magician will, therefore, either do a ritual work with the patient which enhances his stamina and resolves his troubles (e.g. a Saturn ritual to cope with "Saturnian challenges" the patient is seen to have avoided by becoming ill) or he will charge a sigil for the patient's health. Preferably he will instruct the patient to construct and charge his own sigil.

In the information model the Cybermagician will transmit an informational "healing matrix" into the patient's system (or somehow create a "morphic field" of health and self-healing) and let the patient's energies take it from there to do the job of their own accord i.e. automatically. This rests on the assumption that the energies are still powerful enough to get the work done, otherwise he will either jump back into the energy model to provide the patient with the additional energies required or install another information matrix to create an influx of the power desired.

Following the meta-model the magician will decide beforehand in which paradigm he will begin his operation. This must not necessarily exclude the possibility of shifting the paradigms in midwork or of blending them, of course. Usually, the decision is taken on the lines of expediency, efficiency and personal preference. Thus, I personally find healing work with patients easier within the spirit or energy model, while I do seem to get better results with selfhealing employing either the psychological or the information model. Then again, cybermagical work tends to take up to two days to show noticeable effects so that it may be more expedient to go for laying on hands when pain is very acute.

Another important point is the time factor. While traditionalist rituals in the spirit model may take from half a day to weeks and even months, operations in the energy model seldomly take much longer than a few hours at the most. If we take Spare's sigil magic as an example for a very fast technique within the psychological model, the operation can be over and done with within five to ten minutes. Information magical operations on the other hand only take up about three quarters of a second, a time span which can be cut even shorter by an experienced Cybermagician.

Self evident as the meta-model may seem, in practice many people seem to feel somewhat uncomfortable with its inherent relativism. This is very much the case with beginners in magic. A typical dialogue on the subject might run on the following lines:

"Are there spirits?" "In the spirit model, yes." "And in the energy model?" "In the energy model there are subtle energy forms." "And what about the psychological model?" "Well, in the psychological model we are dealing with projections of the subconscious." "What happens in the information model, then?" "In the information model there are information clusters." "Yes, but are there spirits now or not?" "In the spirit model, yes."

This logical loop is, of course, usually experienced as a pretty frustrating exercise; but while the asker claims that the magician is trying to avoid the issue he is at the same time overlooking the fact that he himself is basically only restating the old yen for absolute, "objective" truths - not really a quantum magical approach, to say the least. However, the aspiring cyberpunk magician of today cannot expect to be spared the pains of coming to terms with the notion that freedom and dogma are mutually exclusive.

UBIQUE DAEMON .'. UBIQUE DEUS .'.

(c) copyright 1991 by Frater U.'.D.'. All rights reserved. ================================================================== Frater U.'.D.'., one of Germany's leading exponents of contemporary magic, is the author of "PRACTICAL SIGIL MAGIC" and "SECRETS OF THE GERMAN SEX MAGICIANS" (forthcoming). The essay above will be part of his next book, "DANCE OF THE PARADIGMS. A CHAOS MAGICK PRIMER." (All books: LLEWELLYN's PUBLICATIONS, St. Paul, Minn.) =================================================================

* Origin: ChaosBox: Nichts ist wahr, Alles ist erlaubt. (2:243/2)

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The Eight Paths and other Wiccan miscellany

Dogs in the Temple: The "dogs" were MALE Canaanite temple prostitutes (normally eunuchs, as I understand it), with whom male worshippers had intercourse in order to obtain various boons from the gods, of which the fertility of themselves, their herds and their crops were the chief. A "dog"'s earnings couldn't be contributed to Yaweh's treasury. (Nor could that of a FEMALE temple prostitute!) Now if they were doing the Great Rite with male priests way back when TO make things more fertile, why should Stewart Farrar have a cow over gay men and lesbians being involved in the Craft now?!? (Although, in fairness to him, I'll bet he's never thought of it that way! He strikes me as a reasonable man, all in all... )

As for the Paths:

Meditation is the first and--in my opinion--the most basic, because you use it to get to or enhance some of the other Paths. Trance work is the second, which includes astral projection exercises. Perhaps it's the most important, because it gets us where we go to exercise the power or obtain the wisdom that we want to.

Dancing is a Path that I personal can't use because I'm lame; but I've been told by able-bodied Pagan friends that it's great because it engages the whole self--and especially it helps you be grounded AND Elsewhere at the same time. Binding with cords and other forms of sensory deprivation are good for helping the mind travel beyond the body's limits because one wishes to escape the tedium and discomfort of them. (I'm sorry, but even a flotation tank gets uncomfortable eventually!) Scourging and other repetitive acts also use tedium as a release but are more stimulating than being bound or floating in a tank. (They do NOT use pain. If they're being done THAT intensely, they're being done incorrectly... )

Chanting and mantras use repetitive sound and the inherent nature of some sounds to produce altered states of consciousness.

Drugs (which normally means incense and MAYBE alcohol but NOT hallucinogens and such) variously stimulate, relax, disinhibit or otherwise change one's mental state.

And that brings us back to the Great Rite and other forms of sex magick, which attempt to involve all levels from the physical to the Divine Within at one time. That's VERY thumbnail; but if anyone wants to know more, I'll be glad to elaborate on the ones I use or have seen used. Oh, and I can--and should--add that the various Paths can be used in combination as well as separately, that there's some variation from one tradition to another as to what the Eight Paths are, and that not ALL traditions have Eight Paths per se! Bright blessings! Granny Spider

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Balance of the God and Goddess Adrienne

I see the God as That is Created and Destroyed; the Goddess is the Creator and the Destroyer. His knowledge is experiential and he sees the cycle of rebirth from the unique perspective of the being that experiences it. He understands, more so than the Goddess, how the cycle shapes the world of the living. His life cycle of birth to full power to age to death to rebirth parallels our own lives on this earth. The Goddess loves Her children, the God understands His. Through the love they bear for each other, they share in both the knowledge of the mystery of rebirth and in the power, but the knowledge remains His province and the power rests in Her.

--- Maximus-CBCS v1.02 * Origin: Pandora's Box, Ottawa, Ontario (93:9630/1)

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Where do we go from here? By Pete Carroll

Occult revivals occur when the social, economic or intellectual status quo is disturbed by the unexpected. Affluence combined with the collapse of the Roman state religion caused one revival. The rediscovery of classical knowledge in the Renaissance brought about another. Dissatisfaction with catholic hellfire christianity spawned spiritualism, theosophy, the Golden Dawn and Crowley. In our own time anti-semitism, affluence, drugs and oriental ideas spawned another outburst. Occult revivals are stimulated by economics and by the availability, rather than the creation of ideas. Roman culture was subject to a huge influx of ideas, cults and philosophies from conquered peoples. Written material surviving from this synthesis appeared again as hermetics in the Renaissance. The revivals of the late nineteenth century and the nineteen-sixties owe much to the availability of scientific ideas and oriental philosophies. It is probably more useful then, to look for impending changes in the general situation rather than within the occult itself if we want to second guess the next revival. The period between one revival and the next is shortening rapidly and we are probably due for another around the turn of the century, give or take a decade. I`d like to try and identify some of the factors which may help shape it. Firstly the millennium. Christianity is unfortunately not yet completely extinguished and humanity will have to cope with a rising tide of apocalypse mania as the calendrical millennium draws closer. Right wing christian fundamentalists in America may even be in a political position to inaugurate a real Armageddon by then. I hope that whatever courage and imagination there is in the occult is put to good use in undermining this sort od idiocy. Those occultists who do jump on the millennial bandwagon have only disaster or ridicule to look forward to. Economics has a powerful effect on the occult climate. A fairly rapid increase in affluence will often provoke a revival as leisure time becomes available and some minds turn to higher things. Conversely, a decline in living conditions will sometimes make people seek what they have lost, or a substitute, by occult means. Boom propelled revivals are usually much more fun than slump propelled upsurges. In this country, any increment in occultism arising from socio-economic desperation, is likely to be some species of neo-nazi mystic nationalism. As with millennium madness, the greater honour will, in the long run, go to those occultists who oppose such nonsense. However, the metaphysical fallout from the sixties may yet carry us through to the next boom revival and these problems may not yet arise.

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It seems unlikely that anthropology or archaeology will be able to make fresh ideas available for cannibalization by the occult in the next revival. Computerized libraries, satellite photography and global communication systems leave few stones unturned. There seems little chance lost ancient manuscripts, magical tribes or forgotten occult civilizations coming to light nowadays. So it is to science itself that I think we should turn for fresh ammunition. There are already discernable strains of space mysticism in some quarters of the occult. Questions about the reality or otherwise of supposed visits by aliens should not distract us from recognizing that UFO-mania itself is a mystico-religious phenomena. The UFO-ologist wants to personally receive wisdom for the whole of humanity from some superhuman being. Seeking angels in space suits is to repeat humanity`s perennial mistake, pretending to look outside for what is really inside ourselves. Quantum physics has been quietly undermining the whole basis of mechanistic cause and effect type science for nearly sixty years. It has been said that if you are not shocked by the implications of quantum physics then you have not understood it. This may be perfectly true for the scientist but for the magician, quantum physics provides elegant confirmation of many of his theories. A quantitative approach to quantum physics is beyond all but the best mathematician. Many of the principles are enshrined in equations for which we have few verbal or visual analogies. Because of this very few laymen or philosophers have been able to appreciate what has been going on. Briefly in qualitative terms, we now have hard experimental evidence which strongly implies that physical process are, at root, acausal; they just happen out of themselves and that consciousness, or at least the decisions of the observer, can modify or control what happens. Secondly it would seem that pure information can travel anywhere instantaneously and perhaps persists indefinitely, providing there is some sort of affinity, or magical link as we would call it, between that which emits and that which receives. Very few liberties need to be taken with quantum physics to fit in virtually the whole of parapsychology. It remains to be seen if quantum physics can be presented in sufficiently accessible form to provoke another occult revival.

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A quantum based revival would effectively demolish the spirit hypothesis. A "spirit" would have to be recognized as nothing more than the information that a phenomenon emitted about itself when it existed physically. Anything else would have to be put down to the creativity of the observer`s subconsciousness. Thus the "tree-ness" of a tree or the quality of a thought is just an extension of the object itself on the plane of non-local information. If you talk to Egyptian gods your subconsciousness is, at best, simply animating the general personality characteristics of the gods projected by their worshippers millennia ago. Spirits cannot be gaseous vertebrates with powers of independent discursive thought. On the practical level quantum physics implies that the medium of magic is not some sort of nebulous psychic energy or force, it is simply a transfer of information. Magical healing or attack is accomplished by long range telepathic suggestion not by astral bandages or thunderbolts. The quantum paradigm forces a re-examination of reincarnation. There is no reason why anybody should not be able to tap the memories of any historical person. Conversely we can all look forward to fragments of our ideas and personalities manifesting in other people in the future.

Telekinesis and related phenomena can be accommodated within the quantum paradigm if we allow intent to expand upon the small degree of fundamental uncertainty, or more properly indeterminacy, in the position and momentum of any object. Prophecy is always the most doubtful of the magical arts although short term prediction or precognition can often be impressive. The quantum model allows for this providing the operator later observes the precognised event. Such apparent nonsense as astrology and homeopathy begin to make more sense in a quantum paradigm which suggests that expectation can have real effects via what one might call a magical level. This is quite over and above the purely psychological effects of expectation that materialists usually invoke to explain away these things. I`ve heard the quantum occult paradigm described as Big Bang Mysticism and Electro Gnosis. I rather like this, for it implies that the universe is being viewed as a self-created magical organism and that magic itself is a technology we can potentially master because it is a part of the nature of ordinary reality. Of course, what is missing in this scheme are the pseudo certainties of belief in gods and higher powers or even a benign cosmic mind. It throws us back on our own powers and ingenuities, but isn`t this what the best occultism has always been about anyway ?

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(811) Mon 29 Apr 91 3:26 By: Madoc To: Chris Anderson Re: What's this "Right" stuff, anyway? St: ------------------------------------------------------------ @PID: RA 1.01 @MSGID: 8:7703/8 4dba2fe8 >What would a Wiccan provide as an explanation for behavior that was >"contrary" in the sense that you've given? We've all seen folks behave in a way that is *apparently* inconsistent with stated beliefs, even those that are closely held. What do you believe is the basis for the difference between a "positive direction along the Path" and actual behavior that is contrary to this by one who earnestly seeks "the Path"? The answer is stated clearly enough for many other religions, but I've never had the opportunity to hear a Wiccan add his/her windage on this topic. Flip Wilson's answer obviously isn't going to apply, so where do we go with it? ;)

Chris, sorry for the delay in answering your question. I have written and re-written my response, and although I still may not have answered your question herein, I feel that I must reply at last.

First, I must stipulate that what follows is my own interpretation of Wiccan belief, and my own sense of "morals." You know, the usual disclaimer.

Second, I wish to deal briefly with the concept of separation of Law and Moral. What I am writing here has absolutely no relation to the practice of law. I do not advocate murder, for example, nor do I think that murder should go unpunished by the State. I recognize that we live in a society which must have rules in order that the maximum amount of freedom may be enjoyed by all. I would not hesitate, if I were a juror, to vote to send a proven criminal to jail, or even to death, if the situation warranted it. Therefore, let none who read my words mistake my moral convictions with my beliefs about our judaical system - I am not in disagreement with the majority of our laws as they exist.

Finally; the point:

To save space, I'll omit the dictionary definition of 'sin.' I think we all understand that Christians believe in sin, Wiccans do not. As you have stated, members of other religions have their rules clearly stated, so that one may easily decide if one is in error or not (although it's often not quite *that* easy). Wiccans claim to follow only the Rede, which states, "An it harm none, do as thou shalt."

You have asked how a Wiccan can stray from such a path. The answer is complex and far-reaching, and even delves into (ugh) philosophy. I'll try to keep it succinct.

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If one thoughtfully examines the Rede, it quickly becomes apparent that almost every action has the potential to harm some creature in some way. Drawing breath can kill micro-organisms that float unseen, in the atmosphere. Drinking water does the same thing. One could choose to marry, and ultimately bring pain and suffering on future generations of children by way of an unhappy union. There is literally no way that one could possibly foresee all circumstances and avoid harming anyone. Yet, that is what the Rede demands. What is the answer?

In my opinion, the answer is obvious. The Wiccan must choose. Each and every Wiccan is responsible for their own actions, and will be accountable to themselves for the results of those actions. The wheels turns, and each Wiccan reaps what they have sown. No Godly mandate or indulgence can save us from the results of our own actions, be they good or bad. But, with ultimate responsibility comes ultimate freedom. No God can shackle my soul or subject me to that which I do not Will. I am supreme within myself, and I am the "captain of my soul." I have chosen to obey certain of society's laws and mores. I have chosen to be a "good" man. Mine is the reward for choosing such action, and mine will be the punishment if I fail to meet my self-imposed responsibilities. As you jested, I cannot claim Flip Wilson's famous defence. Nor do I claim that such things as I do well stem from my Creator - in ultimate hubris, I claim that "As I Will, so mote it be."

Every day, I am met with new decisions. I make those decisions, and then I live with the consequences of my actions. In my opinion, that is what makes me human, what sets me apart from the animals. Man alone can choose, man alone is not chained to genetically imprinted behavior.

I have been asked why, if there is the possibility that the Christian deity exists, do I not choose Christianity on the possibility that it is correct? This is Pascal's famous wager. If I wager that (the Christian) God exists and I am correct, then I win all. If I am wrong and God does not exist, then I have lost nothing, and have lived (hopefully) a good and productive life in the bargain. Why would anyone not accept this wager? My answer to that is that I would not willingly serve any God that would choose one of His/Her creations over another, the good over the bad, the shriven over the heathen. If I had definitive proof that such a God existed, I would actively oppose Him/Her. I would rather suffer the cold comfort of damnation than continue to exist in a hereafter peopled with only the "saved." This is my choice, and again, as I Will, so mote it be.

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>What do you believe is the basis for the difference between a "positive direction along the Path" and actual behavior that is contrary to this by one who earnestly seeks "the Path"?

A fine, difficult question, Chris. As you've stated elsewhere, we've been dancing all around this one for some time. Here goes:

I cannot determine what any one individual's Path is. I am not even sure of my own. I often follow forks in the road until they come to a dead end, and have to double back. Of course, that's the problem one faces in following one's own Will, and not a set of directions laid down by God. My concept of the Path is that it is like many roads, all of which lead eventually to self-knowledge (enlightenment, Godhead, nirvana, and so on). In my theology, my ultimate goal is to become one with the God of my creation by gaining divine knowledge, or gnosis. We've discussed the concept of "hidden knowledge" in the past, yet I feel that my understanding of gnosis differs from yours.

The entire concept of the ancient mystery religions, and of modern "occult" (which mean only 'hidden' after all) religions and practices was based on the concept of the inverted filter. Each person passed through successive layers of filters, gaining knowledge and understanding at each stop, until they could absorb no more (and so could not pass through the next layer of filter). Of course, at each level, the initiate was given to believe that they were now in possession of secret knowledge, and ultimate truth. If they could find legitimate questions that led them to reject or doubt those 'truths' and seek deeper meaning, then they passed through to the next level of understanding. If they did not question, then they were satisfied that they had gained truth.

This 'hidden knowledge' can be obtained outside of the constraints of organized religion; in fact it originally was obtained independently. Just as Newton's Laws could eventually be figured out by a person ignorant of his discoveries, one could find a Path to enlightenment separate from any of the mystery religions. However, just as one attends school to learn that which is already known, so one pursues illumination from the teachings of those who have already achieved more than oneself.

Further, I do not believe that there is one 'right' Path. I accept that the OTO has valuable knowledge to impart. I accept that Christian Mystics, Jewish Quabalists, Muslim Sufis, and so on all have some piece of the puzzle, and that all will eventually converge on the road to wisdom. I know because I have been to that intersection once or twice, although I am not there now. My Path is my own, and as Van Morrison said, I have "No teacher, no guru, no method."

Can I move in a direction that is contrary to positive movement towards the Laughing Light? You bet. The tough part is that the definition of what is or is not 'positive' is not static. An example: it might be proper that I learn what it means to take another human being's life by killing an intruder in my home. It might not be proper that I learn that lesson by following the orders of a superior officer in time of war. OR VICE VERSA. I must choose at every instance, and I might not immediately know if my choice has given or taken from my search for truth.

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There are also times when I might know that I am actively choosing to deviate from my Path. I might choose to sooth a feeling of anxiety about whether or not I can pay the rent this month by yelling at my wife. I'm not using this as an example because it is traditionally "wrong," but because I know that I cannot solve my problems by transferring my anxiety to others. If I choose to ignore what I have already learned, then not only have I lost ground, but I will have to deal with the anger that I've given out at some point.

In conclusion, I believe that I am responsible for my own actions, as others are for theirs. I also believe that if I commit an action which may seem 'right' to me, but which society has deemed to be a crime, I'll be punished by society for breaking that law. I would punish those who break the laws which are meant to hold our society together, such as prohibitions on murder, burglary, and so forth. I believe that my moral convictions are binding only on myself, not on others, and that I'll ultimately deal with the consequences of my thoughts and deeds. I believe that I have no right to judge the moral content of another's actions. I believe in the Wiccan Rede, "An it harm none, do as thou shalt," and I further believe that it is meant to make me consider my actions and their consequences, and to make my own decisions, rather than as a prohibition against any specific action.

There is much that I do not know about Godhead; much that I do not know about Right and Wrong. I have only my instincts and intellect to guide me, but I trust myself to make the right decisions eventually.

Madoc

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Sex & Magic Fra.: Apfelmann

In this article I would like to address the issue of sex and magic. I am quite aware of the fact that this is a loaded subject. It is one of the oldest disciplines in occultism and virtually every magic tradition applies it somewhere down the road. Yet it has always been regarded as the innermost secret discipline. Witches, Shamans, Runesters, Yogis and Magicians of all varieties work with it in one form or another.

To build up, strengthen, direct and aim this powerful energy is an awesome magical tool, as anyone who has ever worked with it knows. Being limited in time and space, but having such a wonderful and eclectic medium to work with, I want to give you a few unbiased ideas on the subject.

No discipline of magic has attracted as much mumbo jumbo or misinformation as sex magic does. Nothing stirs the mind more than the left and right of the so-called middle path quite as vividly. Nothing is more ancient, powerful and misunderstood as Sex magic. Yes, the market on Tantra is booming, as a visit to any occult book shop will show you. Yet well researched, practical introductions into sex magic are virtually non-existent. Male sexist tunnel vision abounds.

One of the reasons being that the general approach towards sexuality and women is steeped in Judeo-Christian hang ups. The most common approach seems to be: "Just lay down and be the altar dear, you are going to love it." Even such revolutionaries as Aleister Crowley have done very little to improve this. Louis Culling even dares to state in his contemporary work (1971), that a frigid woman is more conductive to sex magic practice than a sensual or, mind you, sexually aggressive one. For this would surely disturb ones concentration on the Great Work. No wonder that there are few women attracted to these kinds of partners! You will always get what you want in magic and the so-called true will does reveal itself in strange ways. Doing some soul searching and clarifying your motives is quite effective.

Now, regarding literature on this subject there is hope. My german friend Fra.: U.D. has written a comprehensive, pragmatic book on sex magic. It`s title is "Secrets of the German Sex Magicians" (Llewellyn) and he told me last weekend that it is available in the States right now. (I hope he will give me some extracts to post them here...) It beats everything that has ever been published on the subject. Get it!

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Now let me point out, one more time, that magic is a practical science. Merely reading about it or going to a workshop will not get you anywhere. The multitude of sexual expressions is just as great and manifold as human behavior in general. Here, like everywhere in Chaos Magic, it is useful to keep in mind that if it works for you, use it! Remember, the real sex magicians, male and female, have always known that and discarded social conditioning and taboos, right along with the do`s and don`ts of dogma. We do magic to liberate ourselves. So if it is possible for one thing to be sacred we logically conclude that everything else can be sacred too.

Auto-, Hetero- and Homosexual expressions are equally valid in sex magic. It is more about expanding ones horizons that about finding a certain "right" way, partner or ritual to do it. The Chaos Magical paradigm kicks right in: Nothing is True, and Everything is Permitted!

The next issue I want to address is the Auto-erotic practice. So let me state this loud and clear: Without auto erotic practice it is impossible to achieve anything in Sex magic! Auto-eroticism is of central importance because it is the ideal practice and playground. It constitutes a powerful technique in itself, and it makes us independent of partners. Especially in the beginning it is much easier to explore, prolong and amplify orgasmic trance states. For this very same reason it is possible to do effective sex magic with a partner who knows nothing about it but working with a partner who is equally trained in this art is ever so much more effective. Most amateurs believe that sexual magic is something that solely happens between partners in a ritual, but in reality the vast majority of sex magical arts are performed auto-erotically.

Regarding the physical aspects of the sexual magical training first thing to consider is that your body is really _your temple_. And for it to be your ultimate tool and asset it has to be in peak condition. Physical and mental dependencies, be it alcohol, stimulants or even tobacco, will interfere with your ability to develop and direct this tool. I do not want to project a moral attitude on this, or any other subject, but mind, spirit and body are deeply intertwined. And the more you alter your mind from the outside by using drugs of any sort, the harder it gets to focus your will and physical reaction. If you are in a frizzy condition, you will get frizzy results! Here, as in all magic, the borders are fluid. A good training in practical magic will greatly enhance your sexual magic and vice versa.

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A lot of physical exercises in sex magic derive from Tantra Yoga. The only point of disagreement appears to be the way of using the orgasm. In particular, the "traditional" Tantra authors seem to cling to the idea that there is only a limited amount of sperm available to men. Therefore this precious substance is carefully guarded, held back and reassimilated when spent. Western magic does not agree with this belief. Its approach is rather like: the more you spend - the more you get! This applies to male magicians, women have always been pretty much inexhaustible in their orgasmic capacity. What joins both is that the intent in Sex magic is much more result oriented and concrete than in Tantra, where it is mainly transcendental.

The longing for transcendence seems to be inherently natural in human behavior. Yet being western magicians living in the nineties we know that we have to handle the "real world", our physical reality first, and then we can move on to the loftier goals.

A good manual for your physical preparation and training is "Stalking the Wild Orgasm" by Christopher Scott Kilham. Hie work not only includes some excellent yoga exercises, but also gives you some great clues regarding nutrition and aphrodisiacs. When you get going in this direction you will find that it soon penetrates into many other areas of your magical work. You will be in better physical shape, more relaxed, focused and grounded. Magic is a gut level art. We have to remove it from the intellectual stuff. Trust your own experiences. Strive to conduct your magic work from this part of your body where all magic originates - your loins. Have fun!

With fractalic greetings and laughter * Fra.: Apfelmann *

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THE RIDDLE OF THE TRICKSTER a cross-cultural overview by Thunderspud of Dragonfhain Who is this trickster archetype, the one who inspires such mixed feelings and brouhaha? Trickster has been with us from the beginning. Trickster will be there at the ending. (If there is an ending, Trickster will probably trigger it). Trickster is a creator, a transformer, a joker, a truth teller, a destroyer. Whoever has created a dance, a song, written a ritual, tailor-made a job, birthed a child or invented a game has partaken of a controlled Trickster energy. After all, in Northwest Native and Inuit tradition, Raven created the world; Loki is known to the Norse as a co creator (and the bringer of Ragnarok); Anansi the spider-trickster among the Ashanti of Ghana and Nareau the spider in Micronesia; Coyote among the Southwest Natives --these are the creator aspects of this wild and uncontrolled energy. Trickster often begins in the void, desiring to bring Order out of Chaos; once Order is imposed, however, Trickster represents the breaking free of negative power from the Universal Order of things. As a shape-shifter, Trickster is all things to all people, at one time or another, and often simultaneously. Of course Trickster is a creator and a destroyer. Sure he's a family man and a vagabond. Naturally he gives fire to humans and then steals their food before they can cook it. This is his style; when he acts out of selfishness, everyone benefits -- Maui of the Thousand Tricks might snare the Sun to slow it down, making life easier for humans, but he did it so his mother would have more time to cook for him. When he acts out of altruism, there's most always a negative effect --Marawa, a Lou Costello prototype from Banks Island carved human figures from wood and put them in the ground so they would grow and be strong; however, they merely rotted and death came into the world of humans. This shape- shifter not only moves from shape to shape, but from world to world. Number Eleven suffered at the hands of death to free his brothers; his brothers then took his lifeless body away and revived him. In the Winnebago cycle, Trickster dies three times and returns to life three times. In just one collection of Coyote stories, Giving Birth to Thunder, Sleeping With His Daughter, Coyote dies of a snake bite, a gunshot, an arrow wound, a broken heart, a rock-fall and a drowning; this resembles nothing so much as a Roadrunner cartoon.

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Trickster fuzzes the lines between Male and Female, between cunning and stupidity (in one story Coyote steals a horse, in another he almost drowns trying to eat some berries reflected in a stream), between wisdom and stupidity. Trickster tells us the truth about our selves, showing us with truth and wit the sides of our nature that we may be more comfortable not acknowledging; he's the one who points at the Emperor's nakedness, he's Lenny Bruce and Ashleigh Brilliant, Ken Kesey and Uncle Remus, Opus, Geech, Tom Robbins, Abbie Hoffman, Don Becker, Weird Al Yankovich and David Letterman, holding up a skewed mirror of reality for us to look into. Among the Aztecs, as serious a culture as this continent has ever seen, Ueuecoyotl, a funny and outrageously unacceptable clown figure; in the Southwest, at serious rituals, he's the Koshare speeding around the circle with tickling feathers and rattle, being ignored completely by the priest. Trickster shines on as a culture bringer: Prometheus steals fire for his poor stunted creations, and pays a terrible and eternal price for his philanthropy. Loki also steals fire for humans, as do Anansi, Raven, Coyote, Maui; so far I have found no less than seventeen stories from different cultures on this theme. Anansi tricked Nyankopon the Sky-God out of his stories and gave them to the humans. Clat, from Banks Island, taught humans how to sleep. In the stories of the Ashanti, Anansi invented the tar-baby as a ruse to trap an elemental spirit, but in the Native American stories, Coyote is trapped by a tar-baby set up by a farmer. Actually the farmer had caught a rabbit with his tar-baby, but Coyote happened along and asked Rabbit what he was doing there. "The farmer who owns this field got mad at me because I wouldn't eat his melons, so he stuck me here and said he'd come back and make me eat chicken." Rabbit replies, "But I told him I wouldn't do it." Of course, greedy Coyote extricates Rabbit and wraps himself around the tar-baby where he still his when the farmer comes out and shoots him. So this is the Trickster, the energy that allows us to break out of our stereotypes, whether they've been imposed by ourselves, our families, our culture. This is the energy that opens the world of limitless possibilities and it behooves us all to work with it before it destroys us, to touch the Trickster as he touches us. ...........from RMPJ, Oct.'86

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Notes on Kabbalah (a continuing series of many parts)

Copyright Colin Low 1991

Chapter 1.: The Tree of Life

At the root of the Cabalistic view of the world are three fundamental concepts and they provide a natural place to begin. The three concepts are force, form and consciousness and these words are used in an abstract way, as the following examples illustrate:

- high pressure steam in the cylinder of a steam engine provides a force. The engine is a form which constrains the force.

- a river runs downhill under the force of gravity. The river channel is a form which constrains the water to run in a well defined path.

- someone wants to get to the center of a garden maze. The hedges are a form which constrain that person's ability to walk as they please.

- a diesel engine provides the force which drives a boat forwards. A rudder constrains its course to a given direction.

- a politician wants to change the law. The legislative framework of the country is a form which he or she must follow if the change is to be made legally.

- water sits in a bowl. The force of gravity pulls the water down. The bowl is a form which gives its shape to the water.

- a stone falls to the ground under the force of gravity. Its acceleration is constrained to be equal to the force divided by the mass of the stone.

- I want to win at chess. The force of my desire to win is constrained within the rules of chess.

- I see something in a shop window and have to have it. I am constrained by the conditions of sale (do I have enough money, is it in stock).

- cordite explodes in a gun barrel and provides an explosive force on a bullet. The gas and the bullet are constrained by the form of the gun barrel.

- I want to get a passport. The government won't give me one unless I fill in lots of forms in precisely the right way.

- I want a university degree. The university won't give me a degree unless I attend certain courses and pass various assessments. In all these examples there is something which is causing change

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to take place ("a force") and there is something which causes change to take place in a defined way ("a form"). Without being too pedantic it is possible to identify two very different types of example here:

1. examples of natural physical processes (e.g. a falling stone) where the force is one of the natural forces known to physics (e.g. gravity) and the form is some combination of physical laws which constrain the force to act in a well defined way.

2. examples of people wanting something, where the force is some ill-defined concept of "desire", "will", or "drives", and the form is one of the forms we impose upon ourselves (the rules of chess, the Law, polite behavior etc.).

Despite the fact that the two different types of example are "only metaphorically similar", Kabbalists see no fundamental distinction between them. To the Kabbalist there are forces which cause change in the natural world, and there are corresponding psychological forces which drive us to change both the world and ourselves, and whether these forces are natural or psychological they are rooted in the same place: consciousness. Similarly, there are forms which the component parts of the physical world seem to obey (natural laws) and there are completely arbitrary forms we create as part of the process of living (the rules of a game, the shape of a mug, the design of an engine, the syntax of a language) and these forms are also rooted in the same place: consciousness. It is a Cabalistic axiom that there is a prime cause which underpins all the manifestations of force and form in both the natural and psychological world and that prime cause I have called consciousness for lack of a better word. Consciousness is undefinable. We know that we are conscious in different ways at different times - sometimes we feel free and happy, at other times trapped and confused, sometimes angry and passionate, sometimes cold and restrained - but these words describe manifestations of consciousness. We can define the manifestations of consciousness in terms of manifestations of consciousness, which is about as useful as defining an ocean in terms of waves and foam. Anyone who attempts to define consciousness itself tends to come out of the same door as they went in. We have lots of words for the phenomena of consciousness - thoughts, feelings, beliefs, desires, emotions, motives and so on - but few words for the states of consciousness which give rise to these phenomena, just as we have many words to describe the surface of a sea, but few words to describe its depths. Kabbalah provides a vocabulary for states of consciousness underlying the phenomena, and one of the purposes of these notes is to explain this vocabulary, not by definition, but mostly by metaphor and analogy. The only genuine method of understanding what the vocabulary means is by attaining various states of consciousness in a predictable and reasonably objective way, and Kabbalah provides practical methods for doing this.

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A fundamental premise of the Cabalistic model of reality is that there is a pure, primal, and undefinable state of consciousness which manifests as an interaction between force and form. This is virtually the entire guts of the Cabalistic view of things, and almost everything I have to say from now on is based on this trinity of consciousness, force, and form. Consciousness comes first, but hidden within it is an inherent duality; there is an energy associated with consciousness which causes change (force), and there is a capacity within consciousness to constrain that energy and cause it to manifest in a well-defined way (form).

First Principle of / Consciousness

/

/

Capacity Raw to take ________________ Energy Form Figure 1.

What do we get out of raw energy and an inbuilt capacity for form and structure? Is there yet another hidden potential within this trinity waiting to manifest? There is. If modern physics is to be believed we get matter and the physical world. The cosmological Big Bang model of raw energy surging out from an infinitesimal point and condensing into basic forms of matter as it cools, then into stars and galaxies, then planets, and ultimately living creatures, has many points of similarity with the Cabalistic model. In the Big Bang model a soup of energy condenses according to some yet-to-be-formulated Grand-Universal-Theory into our physical world. What Kabbalah does suggest (and modern physics most certainly does not!) is that matter and consciousness are the same stuff, and differ only in the degree of structure imposed - matter is consciousness so heavily structured and constrained that its behavior becomes describable using the regular and simple laws of physics. This is shown in Fig. 2. The primal, first principle of consciousness is synonymous with the idea of "God".

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First Principle of / Consciousness

/ |

/ |

Capacity | Raw to take _____________ Energy/Force Form | | / | / | / Matter The World

Figure 2

The glyph in Fig. 2 is the basis for the Tree of Life. The first principle of consciousness is called Kether, which means Crown. The raw energy of consciousness is called Chockhmah or Wisdom, and the capacity to give form to the energy of consciousness is called Binah, which is sometimes translated as Understanding, and sometimes as Intelligence. The outcome of the interaction of force and form, the physical world, called Malkuth or Kingdom. This quaternery is a Cabalistic representation of God-the- Knowable, in the sense that it the most primitive representation of God we are capable of comprehending; paradoxically, Kabbalah also contains a notion of God-the-Unknowable which transcends this glyph, and is called En Soph. There is not much I can say about En Soph, and what I can say I will postpone for later. God-the-Knowable has four aspects, two male and two female: Kether and Chokhmah are both represented as male, and Binah and Malkuth are represented as female. One of the titles of Chokhmah is Abba, which means Father, and one of the titles of Binah is Aima, which means Mother, so you can think of Chokhmah as God- the-Father, and Binah as God-the-Mother. Malkuth is the daughter, the female spirit of God-as-Matter, and it would not be wildly wrong to think of her as Mother Earth. One of the more pleasant things about Kabbalah is that its symbolism gives equal place to both male and female. And what of God-the-Son? Is there also a God-the-Son in Kabbalah? There is, and this is the point where Kabbalah tackles the interesting problem of thee and me. The glyph in Fig. 2 is a model of consciousness, but not of self-consciousness, and self- consciousness throws an interesting spanner in the works.

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The Fall

Self-consciousness is like a mirror in which consciousness sees itself reflected. Self-consciousness is modelled in Kabbalah by making a copy of figure 2.

Consciousness of / Consciousness

/ |

/ |

Consciousness | Consciousness of ________________ of Form | Energy/Force | / | / | / Consciousness of the World

Figure 3

Figure 3. is Figure 2. reflected through self-consciousness. The overall effect of self-consciousness is to add an additional layer to Figure 2. as follows:

First Principle of / Consciousness

/ |

/ |

Capacity | Raw to take _____________ Energy/Force Form | | / | / | / Consciousness of / Consciousness

/ |

/ |

Consciousness | Consciousness of ________________ of Form | Energy/Force | / | / | / Consciousness of the World | | | Matter The World Figure 4

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Fig. 2 is sometimes called "the Garden of Eden" because it represents a primal state of consciousness. The effect of self- consciousness as shown in Fig. 4 is to drive a wedge between the First Principle of Consciousness (Kether) and that Consciousness realized as matter and the physical world (Malkuth). This is called "the Fall", after the story of Adam and Eve in the Garden of Eden. From a Cabalistic point of view the story of Eden, with the Tree of Knowledge of Good and Evil, the serpent and the temptation, and the casting out from the Garden has a great deal of meaning in terms of understanding the evolution of consciousness. Self-consciousness introduces four new states of consciousness: the Consciousness of Consciousness is called Tipheret, which means Beauty; the Consciousness of Force/Energy is called Netzach, which means Victory or Firmness; the Consciousness of Form is called Hod, which means Splendor or Glory, and the Consciousness of Matter is called Yesod, which means Foundation. These four states have readily observable manifestations, as shown below in Fig. 5:

The Self Self-Importance Self-Sacrifice / |

/ |

/ |

Language | Emotions Abstraction_______________Drives Reason | Feelings | / | / | / Perception / Imagination Instinct Reproduction

Figure 5

Figure 4. is almost the complete Tree of Life, but not quite - there are still two states missing. The inherent capacity of consciousness to take on structure and objectify itself (Binah, God-the-Mother) is reflected through self-consciousness as a perception of the limitedness and boundedness of things. We are conscious of space and time, yesterday and today, here and there, you and me, in and out, life and death, whole and broken, together and apart. We see things as limited and bounded and we have a perception of form as something "created" and "destroyed". My car was built a year ago, but it was smashed yesterday. I wrote an essay, but I lost it when my computer crashed. My granny is dead. The river changed its course. A law has been repealed. I broke my coffee mug. The world changes, and what was here yesterday is not here today. This perception acts like an "interface" between the quaternary of consciousness which represents "God", and the quaternary which represents a living self-conscious being, and two new states are introduced to represent this interface. The state which represents the creation

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of new forms is called Chesed, which means Mercy, and the state which represents the destruction of forms is called Gevurah, which means Strength. This is shown in Fig. 6. The objectification of forms which takes place in a self-conscious being, and the consequent tendency to view the world in terms of limitations and dualities (time and space, here and there, you and me, in and out, God and Man, good and evil...) produces a barrier to perception which most people rarely overcome, and for this reason it has come to be called the Abyss. The Abyss is also marked on Figure 6.

First Principle of / Consciousness

/ |

/ |

Capacity | Raw to take _____________ Energy/Force Form | | | | /| | | / | --------------Abyss--------------- | | / | Destruction | Creation of___________|_____ /____of Form | / Form | | / / | | | / / | | Consciousness / | | of | | / Consciousness | | / | | |/ | || Consciousness | Consciousness of ________________ of Form | Energy/Force | / / | / / | / / Consciousness / of / the World / / | / | / | / Matter The World

Figure 6

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The diagram in Fig. 6 is called the Tree of Life. The "constructionist" approach I have used to justify its structure is a little unusual, but the essence of my presentation can be found in the "Zohar" under the guise of the Macroprosopus and Microprosopus, although in this form it is not readily accessible to the average reader. My attempt to show how the Tree of Life can be derived out of pure consciousness through the interaction of an abstract notion of force and form was not intended to be a convincing exercise from an intellectual point of view - the Tree of Life is primarily a gnostic rather than a rational or intellectual explanation of consciousness and its interaction with the physical world. The Tree is composed of 10 states or sephiroth (sephiroth plural, sephira singular) and 22 interconnecting paths. The age of this diagram is unknown: there is enough information in the 13th. century "Sepher ha Zohar" to construct this diagram, and the doctrine of the sephiroth has been attributed to Isaac the Blind in the 12th. century, but we have no certain knowledge of its origin. It probably originated sometime in the interval between the 6th. and 13th. centuries AD. The origin of the word "sephira" is unclear - it is almost certainly derived from the Hebrew word for "number" (SPhR), but it has also been attributed to the Greek word for "sphere" and even to the Hebrew word for a sapphire (SPhIR). With a characteristic aptitude for discovering hidden meanings everywhere, Kabbalists find all three derivations useful, so take your pick. In the language of earlier Cabalistic writers the sephiroth represented ten primeval emanations of God, ten foci through which the energy of a hidden, absolute and unknown Godhead (En Soph) propagated throughout the creation, like white light passing through a prism. The sephiroth can be interpreted as aspects of God, as states of consciousness, or as nodes akin to the Chakras in the occult anatomy of a human being . I have left out one important detail from the structure of the Tree. There is an eleventh "something" which is definitely *not* a sephira, but is often shown on modern representations of the Tree. The Cabalistic "explanation" runs as follows: when Malkuth "fell" out of the Garden of Eden (Fig. 2) it left behind a "hole" in the fabric of the Tree, and this "hole", located in the center of the Abyss, is called Daath, or Knowledge. Daath is *not* a sephira; it is a hole. This may sound like gobbledy-gook, and in the sense that it is only a metaphor, it is.

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The completed Tree of Life with the Hebrew titles of the sephiroth is shown below in Fig. 7.

En Soph /-------------------------

/

( Kether ) / (Crown)

/ |

/ |

/ |

Binah | Chokhmah (Understanding)__________ (Wisdom) (Intelligence) | | | | /| | Daath / | | (Knowledge) / | | | / | Gevurah | / Chesed (Strength)______|_____/__ (Mercy) | | / (Love) | | / / | | | / / | | Tipheret / | | / (Beauty) | | / | | | / | | |/ | || Hod | Netzach (Glory) _______________(Victory) (Splendor) | (Firmness) | / / | / / | / / | / / Yesod / / (Foundation) / / | / | / | / Malkuth (Kingdom)

Figure 7

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From an historical point of view the doctrine of emanations and the Tree of Life are only one small part of a huge body of Cabalistic speculation about the nature of divinity and our part in creation, but it is the part which has survived. The Tree continues to be used in the Twentieth Century because it has proved to be a useful and productive symbol for practices of a magical, mystical and religious nature. Modern Kabbalah in the Western Mystery Tradition is largely concerned with the understanding and practical application of the Tree of Life, and the following set of notes will list some of the characteristics of each sephira in more detail so that you will have a "snapshot" of what each sephira represents before going on to examine the sephiroth and the "deep structure" of the Tree in more detail.

Chapter 2.: Sephirothic Correspondences

The correspondences are a set of symbols, associations and qualities which provide a handle on the elusive something a sephira represents. Some of the correspondences are hundreds of years old, many were concocted this century, and some are my own; some fit very well, and some are obscure - oddly enough it is often the most obscure and ill-fitting correspondence which is most productive; like a Zen riddle it perplexes and annoys the mind until it arrives at the right place more in spite of the correspondence than because of it. There are few canonical correspondences; some of the sephiroth have alternative names, some of the names have alternative translations, the mapping from Hebrew spellings to the English alphabet varies from one author to the next, and inaccuracies and accretions are handed down like the family silver. I keep my Hebrew dictionary to hand but guarantee none of the English spellings. The correspondences I have given are as follows:

1. The Meaning is a translation of the Hebrew name of the sephira.

2. The Planet in most cases is the planet associated with the sephira. In some cases it is not a planet at all (e.g. the fixed stars). The planets are ordered by decreasing apparent motion - this is one correspondence which appears to pre-date Copernicus!

3. The Element is the physical element (earth, water, air, fire, aethyr) which has most in common with the nature of the Sephira. The Golden Dawn applied an excess of logic to these attributions and made a mess of them, to the confusion of many. Only the five Lower Face sephiroth have been attributed an element.

4. Briatic color. This is the color of the sephira as seen in the world of Creation, Briah. There are color scales for the other three worlds but I haven't found them to be useful in practical work.

5. Magical Image. Useful in meditations; some are astute.

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6. The Briatic Correspondence is an abstract quality which says something about the essence of the way the sephira expresses itself.

7. The Illusion characterizes the way in which the energy of the sephira clouds one's judgement; it is something which is *obviously* true. Most people suffer from one or more of these according to their temperament.

8. The Obligation is a personal quality which is demanded of an initiate at this level.

9. The Virtue and Vice are the energy of the sephiroth as it manifests in a positive and negative sense in the personality.

10. Klippoth is a word which means "shell". In medieval Kabbalah each sephira was "seen" to be adding form to the sephira which preceded it in the Lightning Flash (see Chapter 3.). Form was seen to an accretion, a shell around the pure divine energy of the Godhead, and each layer or shell hid the divine radiance a little bit more, until God was buried in form and exiled in matter, the end-point of the process. At the time attitudes to matter were tainted with the Manichean notion that matter was evil, a snare for the spirit, and consequently the Klippoth or shells were "demonised" and actually turned into demons. The correspondence I have given here restores the original notion of a shell of form *without* the corresponding force to activate it; it is the lifeless, empty husk of a sephira devoid of force, and while it isn't a literal demon, it is hardly a bundle of laughs when you come across it.

11. The Command refers to the Four Powers of the Sphinx, with an extra one added for good measure.

12. The Spiritual Experience is just that.

13. The Titles are a collection of alternative names for the sephira; most are very old.

14. The God Name is a key to invoking the power of the sephira in the world of emanation, Atziluth.

13. The Archangel mediates the energy of the sephira in the world of creation, Briah.

14. The Angel Order administers the energy of the sephira in the world of formation, Yetzirah.

15. The Keywords are a collection of phrases which summarize key aspects of the sephira.

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================================================================= Sephira: Malkuth Meaning: Kingdom ------- ------- Planet: Cholem Yesodeth Element: earth --------(the Breaker of ------- the Foundations, sphere of the elements, the Earth)

Briatic Color: brown Number: 10 ------------- (citrine, russet-red,------ olive green, black)

Magical Image: a young woman crowned and throned ------------- Briatic Correspondence: stability ---------------------- Illusion: materialism Obligation: discipline -------- ---------- Virtue: discrimination Vice: avarice & inertia ------ ---- Klippoth: stasis Command: keep silent -------- ------- Spiritual Experience: Vision of the Holy Guardian Angel ------ Titles: The Gate; Gate of Death; Gate of Tears; Gate of Justice; ------ The Inferior Mother; Malkah, the Queen; Kallah, the Bride; the Virgin. ------ God Name: Adonai ha Aretz Archangel: Sandalphon -------- Adonai Malekh --------- Angel Order: Ishim ----------- Keywords:the real world, physical matter, the Earth, Mother Earth, the physical elements, the natural world, sticks & stones, possessions, faeces, practicality, solidity, stability, inertia, heaviness, bodily death, incarnation.

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================================================================= Sephira: Yesod Meaning: Foundation ------- ------- Planet: Levanah (the Moon) Element: Aethyr -------------- ------- Briatic Color: purple Number: 9 ------------- ------

Magical Image: a beautiful man, very strong (e.g. Atlas) ------------- Briatic Correspondence: receptivity, perception ---------------------- Illusion: security Obligation: trust -------- ---------- Virtue: independence Vice: idleness ------ ---- Klippoth: zombieism, robotism Command: go! -------- ------- Spiritual Experience: Vision of the Machinery of the Universe -------------------- Titles: The Treasure House of Images ------ God Name: Shaddai el Chai Archangel: Gabriel -------- --------- Angel Order: Cherubim ---------- Keywords: perception, interface, imagination, image, appearance, glamour, the Moon, the unconscious, instinct, tides, illusion, hidden infrastructure, dreams, divination, anything as it seems to be and not as it is, mirrors and crystals, the "Astral Plane", Aethyr, glue, tunnels, sex & reproduction, the genitals, cosmetics, instinctive magic (psychism), secret doors, shamanic tunnel.

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============================================================= Sephira: Hod Meaning: Glory, Splendor ------- ------- Planet: Kokab (Mercury) Element: air ------ ------- Briatic Color: orange Number: 8 ------------- ------ Magical Image: an hermaphrodite ------------- Briatic Correspondence: abstraction ---------------------- Illusion: order Obligation: learn -------- ---------- Virtue: honesty, truthfulness Vice: dishonesty ------ ---- Klippoth: rigidity Command: will -------- Spiritual Experience: Vision of Splendor ------ Titles: - ------ God Name: Elohim Tzabaoth Archangel: Raphael -------- --------- Angel Order: Beni Elohim

Keywords: reason, abstraction, communication, conceptualization, logic, the sciences, language, speech, money (as a concept), mathematics, medicine & healing, trickery, writing, media (as communication), pedantry, philosophy, Kabbalah (as an abstract system), protocol, the Law, ownership, territory, theft, "Rights", ritual magic.

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=============================================================== Sephira: Netzach Meaning: Victory, Firmness ------- ------- Planet: Nogah (Venus) Element: water -------------- ------- Briatic Color: green Number: 7 ------------- ------ Magical Image: a beautiful naked woman ------------- Briatic Correspondence: nurture ---------------------- Illusion: projection Obligation: responsibility -------- ---------- Virtue: unselfishness Vice: selfishness ------ ---- Klippoth: habit, routine Command: know -------- Spiritual Experience: Vision of Beauty Triumphant ------ Titles: - ------ God Name: Jehovah Tzabaoth Archangel: Haniel -------- --------- Angel Order: Elohim ---------- Keywords: passion, pleasure, luxury, sensual beauty, feelings, drives, emotions - love, hate, anger, joy, depression, misery, excitement, desire, lust; nurture, libido, empathy, sympathy, ecstatic magic.

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================================================================ Sephira: Tipheret Meaning: Beauty ------- ------- Planet: Shemesh (the Sun) Element: fire -------------- ------- Briatic Color: yellow Number: 6 ------------- ------ Magical Image: a king, a child, a sacrificed god ------------- Briatic Correspondence: centrality, wholeness ---------------------- Illusion: identification Obligation: integrity -------- ---------- Virtue: devotion to the Great Work Vice: pride, self-importance ------ ---- Klippoth: hollowness Command: dare -------- Spiritual Experience: Vision of Harmony --------------------

Titles: Melekh, the King; Zoar Anpin, the lesser countenance, the ------ Microprosopus; the Son; Rachamin, charity.

God Name: Aloah va Daath Archangel: Michael -------- --------- Angel Order: Malachim ----------- Keywords: harmony, integrity, balance, wholeness, the Self, self- importance, self-sacrifice, the Son of God, centrality, the Philospher's Stone, identity, the solar plexus, a King, the Great Work.

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================================================================ Sephira: Gevurah Meaning: Strength ------- ------- Planet: Madim (Mars) -------------- Briatic Color: red Number: 5 ------------- ------ Magical Image: a mighty warrior ------------- Briatic Correspondence: power ---------------------- Illusion: invincibility Obligation: courage & loyalty -------- ---------- Virtue: courage & energy Vice: cruelty ------ ---- Klippoth: bureaucracy -------- Spiritual Experience: Vision of Power -------------------- Titles: Pachad, fear; Din, justice. ------ God Name: Elohim Gevor Archangel: Kamael -------- --------- Angel Order: Seraphim ----------- Keywords: power, justice, retribution (eaten cold), the Law (in execution), cruelty, oppression, domination & the Power Myth, severity, necessary destruction, catabolism, martial arts.

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=============================================================== Sephira: Chesed Meaning: Mercy ------- ------- Planet: Tzadekh (Jupiter) -------------- Briatic Color: blue Number: 4 ------------- ------ Magical Image: a mighty king ------------- Briatic Correspondence: authority ---------------------- Illusion: being right Obligation: humility -------- (self-righteousness) ----------

Virtue: humility & obedience Vice: tyranny, hypocrisy, ------ ---- bigotry, gluttony Klippoth: ideology -------- Spiritual Experience: Vision of Love -------------------- Titles: Gedulah, magnificence, love, majesty ------ God Name: El Archangel: Tzadkiel -------- --------- Angel Order: Chasmalim ----------- Keywords: authority, creativity, inspiration, vision, leadership, excess, waste, secular and spiritual power, submission and the Annihilation Myth, the atom bomb, obliteration, birth, service.

================================================================ Non-Sephira: Daath Meaning: Knowledge ----------- ------- Daath has no manifest qualities and cannot be invoked directly.

Keywords: hole, tunnel, gateway, doorway, black hole, vortex.

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================================================================ Sephira: Binah Meaning: Understanding, ------- ------- Planet: Shabbathai (Saturn) ------ Briatic Color: black Number: 3 ------------- ------ Magical Image: an old woman on a throne ------------- Briatic Correspondence: comprehension ---------------------- Illusion: death -------- Virtue: silence Vice: inertia ------ ---- Klippoth: fatalism -------- Spiritual Experience: Vision of Sorrow -------------------- Titles: Aima, the Mother; Ama, the Crone; Marah, the bitter sea; Khorsia, the Throne; the Fifty Gates of Understanding; Intelligence; the Mother of Form; the Superior Mother.

God Name: Elohim Archangel: Cassiel -------- --------- Angel Order: Aralim ----------- Keywords: limitation, form, constraint, heaviness, slowness, old- age, infertility, incarnation, karma, fate, time, space, natural law, the womb and gestation, darkness, boundedness, enclosure, containment, fertility, mother, weaving and spinning, death (annihilation).

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================================================================== Sephira: Chokhmah Meaning: Wisdom ------- ------- Planet: Mazlot (the Zodiac, the fixed stars) -------------- Briatic Color: silver/white Number: 2 ------------- grey ------

Magical Image: a bearded man ------------- Briatic Correspondence: revolution ---------------------- Illusion: independence -------- Virtue: good Vice: evil ------ ---- Klippoth: arbitrariness -------- Spiritual Experience: Vision of God face-to-face ------ Titles: Abba, the Father. The Supernal Father. ------ God Name: Jah Archangel: Ratziel -------- --------- Angel Order: Auphanim ----------- Keywords: pure creative energy, lifeforce, the wellspring.

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================================================================== Sephira: Kether Meaning: Crown ------- ------- Planet: Rashith ha Gilgalim (first swirlings, the Big Bang) -------------- Briatic Color: pure white Number: 1 ------------- ------ Magical Image: a bearded man seen in profile ------------- Briatic Correspondence: unity ---------------------- Illusion: attainment -------- Virtue: attainment Vice: --- ------ ---- Klippoth: futility -------- Spiritual Experience: Union with God -------------------- Titles: Ancient of Days, the Greater Countenance (Macroprosopus), the White Head, Concealed of the Concealed, Existence of Existences, the Smooth Point, Rum Maalah, the Highest Point.

God Name: Eheieh Archangel: Metatron -------- --------- Angel Order: Chaioth ha Qadesh ----------- Keywords: unity, union, all, pure consciousness, God, the Godhead, manifestation, beginning, source, emanation.

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Chapter 3: The Pillars & the Lightning Flash ============================================

In Chapter 1. the Tree of Life was derived from three concepts, or rather one primary concept and two derivative concepts which are "contained" within it. The primary concept was called consciousness, and it was said to "contain" within it the two complementary concepts of force and form. This chapter builds on the idea by introducing the three Pillars of the Tree, and uses the Pillars to clarify a process called the Lightning Flash. The Three Pillars are shown in Figure 8. below.

Pillar Pillar Pillar of of of Form Consciousness Force (Severity) (Mildness) (Mercy)

Kether / (Crown)

/ |

/ |

/ |

Binah | Chokhmah (Understanding)__________ (Wisdom) (Intelligence) | | | | /| | Daath / | | (Knowledge) / | | | / | Gevurah | / Chesed (Strength)______|_____/__ (Mercy) | | / (Love) | | / / | | | / / | | Tipheret / | | / (Beauty) | | / | | | / | | |/ | || Hod | Netzach (Glory) _______________(Victory) (Splendor) | (Firmness) | / / | / / | / / | / / Yesod / / (Foundation) / / | / | / | / Malkuth (Kingdom)

Figure 8

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Not surprisingly the three pillars are referred to as the pillars of consciousness, force and form. The pillar of consciousness contains the sephiroth Kether, Tiphereth, Yesod and Malkuth; the pillar of force contains the sephiroth Chokhmah, Chesed and Netzach; the pillar of form contains the sephiroth Binah, Gevurah and Hod. In older Cabalistic texts the pillars are referred to as the pillars of mildness, mercy and severity, and it is not immediately obvious how the older jargon relates to the new. To the medieval Kabbalist (and this is a recurring metaphor in the Zohar) the creation as an emanation of God is a delicate *balance* (metheqela) between two opposing tendencies: the mercy of God, the outflowing, creative, life-giving and sustaining tendency in God, and the severity or strict judgement of God, the limiting, defining, life-taking and ultimately wrathful or destructive tendency in God. The creation is "energized" by these two tendencies as if stretched between the poles of a battery.

Modern Kabbalah makes a half-hearted attempt to remove the more obvious anthropomorphisms in the descriptions of "God"; mercy and severity are misleading terms, apt to remind one of a man with a white beard, and even in medieval times the terms had distinctly technical meanings as the following quotation shows [1]:

"It must be remembered that to the Kabbalist, judgement [Din - judgement, another title of Gevurah] means the imposition of limits and the correct determination of things. According to Cordovero the quality of judgement is inherent in everything insofar as everything wishes to remain what it is, to stay within its boundaries."

I understand the word "form" inprecisely this sense - itis that which defines *what* a thing is, the structure whereby a given thing is distinct from every other thing.

As for "consciousness", I use the word "consciousness" in a sense so abstract that it is virtually meaningless, and according to whim I use the word God instead, where it is understood that both words are placeholders for something which is potentially knowable in the gnostic sense only - consciousness can be *defined* according to the *forms* it takes, in which case we are defining the forms, *not* the consciousness. The same qualification applies to the word "force". My inability to define two of the three concepts which underpin the structure of the Tree is a nuisance which is tackled traditionally by the use of extravagant metaphors, and by elimination ("not this, not that").

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The classification of sephiroth into three pillars is a way of saying that each sephira in a pillar partakes of a common quality which is "inherited" in a progressively more developed and structured form from of the top of a pillar to the bottom. Tipheret, Yesod and Malkuth all share with Kether the quality of "consciousness in balance" or "synthesis of opposing qualities", or but in each case it is expressed differently according to the increased degree of structure imposed. Likewise, Chokhmah, Chesed and Netzach share the quality of force or energy or expansiveness, and Binah, Gevurah and Hod share the quality of form, definition and limitation. From Kether down to Malkuth, force and form are combined; the symbolism of the Tree has something in common with a production line, with molten metal coming in one end and finished cars coming out the other, and with that metaphor we are now ready to describe the Lightning Flash, the process whereby God takes on flesh, the process which created and sustains the creation.

In the beginning...was Something. Or Nothing. It doesn't really matter which term we use, as both are equally meaningless in this context. Nothing is probably the better of the two terms, because I can use Something in the next paragraph. Kabbalists call this Nothing "En Soph" which literally means "no end" or infinity, and understand by this a hidden, unmanifest God-in- Itself.

Out of this incomprehensible and indescribable Nothing came Something. Probably more words have been devoted to this moment than any other in Kabbalah, and it is all too easy to make fun the effort which has gone into elaborating the indescribable, so I won't, but in return do not expect me to provide a justification for why Something came out of Nothing. It just did. A point crystallized in the En Soph. In some versions of the story the En Soph "contracted" to "make room" for the creation (Isaac Luria's theory of Tsimtsum), and this is probably an important clarification for those who have rubbed noses with the hidden face of God, but for the purposes of these notes it is enough that a point crystallized. This point was the crown of creation, the sephira Kether, and within Kether was contained all the unrealized potential of the creation.

An aspect of Kether is the raw creative force of God which blasts into the creation like the blast of hot gas which keeps a hot air balloon in the air. Kabbalists are quite clear about this; the creation didn't just happen a long time ago - it is happening all the time, and without the force to sustain it the creation would crumple like a balloon. The force-like aspect within Kether is the sephira Chokhmah and it can be thought of as the will of God, because without it the creation would cease to *be*. The whole of creation is maintained by this ravening, primeval desire to *be*, to become, to exist, to change, to evolve. The experiential distinction between Kether, the point of emanation, and Chokhmah, the creative outpouring, is elusive, but some of the difference is captured in the phrases "I am" and "I become".

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Force by itself achieves nothing; it needs to be contained, and the balloon analogy is appropriate again. Chokhmah contains within it the necessity of Binah, the Mother of Form. The person who taught me Kabbalah (a woman) told me Chokhmah (Abba, the Father) was God's prick, and Binah (Aima, the mother) was God's womb, and left me with the picture of one half of God continuously ejaculating into the other half. The author of the Zohar also makes frequent use of sexual polarity as a metaphor to describe the relationship between force and form, or mercy and severity (although the most vivid sexual metaphors are used for the marriage of the Microprosopus and his bride, the Queen and Inferior Mother, the sephira Malkuth). The sephira Binah is the Mother of Form; form exists within Binah as a potentiality, not as an actuality, just as a womb contains the potential of a baby. Without the possibility of form, no thing would be distinct from any other thing; it would be impossible to distinguish between things, impossible to have individuality or identity or change. The Mother of Form contains the potential of form within her womb and gives birth to form when a creative impulse crosses the Abyss to the Pillar of Force and emanates through the sephira Chesed. Again we have the idea of "becoming", of outflowing creative energy, but at a lower level. The sephira Chesed is the point at which form becomes perceptible to the mind as an inspiration, an idea, a vision, that "Eureka!" moment immediately prior to rushing around shouting "I've got it! I've got it!" Chesed is that quality of genuine inspiration, a sense of being "plugged in" which characterizes the visionary leaders who drive the human race onwards into every new kind of endeavour. It can be for good or evil; a leader who can tap the petty malice and vindictiveness in any person and channel it into a vision of a new order and genocide is just as much a visionary as any other, but the positive side of Chesed is the humanitarian leader who brings about genuine improvements to our common life.

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No change comes easy; as Cordova points out "everything wishes to remain what it is". The creation of form is balanced in the sephira Gevurah by the preservation and destruction of form. Any impulse of change is channelled through Gevurah, and if it is not resisted then something will be destroyed. If you want to make paper you cut down a tree. If you want to abolish slavery you have to destroy the culture which perpetuates it. If you want to change someone's mind you have to destroy that person's beliefs about the matter in question. The sephira Gevurah is the quality of strict judgement which opposes change, destroys the unfamiliar, and corresponds in many ways to an immune system within the body of God.

There has to be a balance between creation and destruction. Too much change, too many ideas, too many things happening too quickly can have the quality of chaos (and can literally become that), whereas too little change, no new ideas, too much form and structure and protocol can suffocate and stifle. There has to be a balance which "makes sense" and this "idea of balance" or "making sense" is expressed in the sephira Tiphereth. It is an instinctive morality, and it isn't present by default in the human species. It isn't based on cultural norms; it doesn't have its roots in upbringing (although it is easily destroyed by it). Some people have it in a large measure, and some people are (to all intents and purposes) completely lacking in it. It doesn't necessarily respect conventional morality: it may laugh in its face. I can't say what it is in any detail, because it is peculiar and individual, but those who have it have a natural quality of integrity, soundness of judgement, an instinctive sense of rightness, justice and compassion, and a willingness to fight or suffer in defense of that sense of justice. Tiphereth is a paradoxical sephira because in many people it is simply not there. It can be developed, and that is one of the goals of initiation, but for many people Tiphereth is a room with nothing in it.

Having passed through Gevurah on the Pillar of Form, and found its way through the moral filter of Tiphereth, a creative impulse picks up energy once more on the Pillar of Force via the Sephira Netzach, where the energy of "becoming" finds its final expression in the form of "vital urges". Why do we carry on living? Why bother? What is it that compels us to do things? An artist may have a vision of a piece of art, but what actually compels the artist to paint or sculpt or write? Why do we want to compete and win? Why do we care what happens to others? The sephira Netzach expresses the basic vital creative urges in a form we can recognize as drives, feelings and emotions. Netzach is pre-verbal; ask a child why he wants a toy and the answer will be "I just do". "But why," you ask, wondering why he doesn't want the much more "sensible" toy you had in mind. "Why don't you want this one here." "I just don't. I want this one." "But what's so good about that one." "I don't know what to say...I just like it."

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This conversation is not fictitious and is quintessentially Netzach. The structure of the Tree of Life posits that the basic driving forces which characterize our behavior are pre-verbal and non-rational; anyone who has tried to change another person's basic nature or beliefs through force of rational argument will know this. After Netzach we go to the sephira Hod to pick up our last cargo of Form. Ask a child why they want something and they say "I just do". Press an adult and you will get an earful of "reasons". We live in a culture where it is important (often essential) to give reasons for the things we do, and Hod is the sephira of form where it is possible to give shape to our wants in terms of reasons and explanations. Hod is the sephira of abstraction, reason, logic, language and communication, and a reflection of the Mother of Form in the human mind. We have a innate capacity to abstract, to go immediately from the particular to the general, and we have an innate capacity to communicate these abstractions using language, and it should be clear why the alternative translation of Binah is "intelligence"; Binah is the "intelligence of God", and Hod underpins what we generally recognize as intelligence in people - the ability to grasp complex abstractions, reason about them, and articulate this understanding using some means of communication.

The synthesis of Hod and Netzach on the Pillar of Consciousness is the sephira Yesod. Yesod is the sephira of interface, and the comparison with computer peripheral interfaces is an excellent one. Yesod is sometimes called "the Receptacle of the Emanations", and it interfaces the emanations of all three pillars to the sephira Malkuth, and it is through Yesod that the final abstract form of something is realized in matter. Form in Yesod is no longer abstract; it is explicit, but not yet individual - that last quality is reserved for Malkuth alone. Yesod is like the mold in a bottle factory - the mold is a realization of the abstract idea "bottle" in so far as it expresses the shape of a particular bottle design in every detail, but it is not itself an individual bottle. The final step in the process is the sephira Malkuth, where God becomes flesh, and every abstract form is realized in actuality, in the "real world". There is much to say about this, but I will keep it for later.

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The process I have described is called the Lightning Flash. The Lightning Flash runs as follows: Kether, Chokhmah, Binah, Chesed, Gevurah, Tiphereth, Netzach, Hod, Yesod, Malkuth, and if you trace the Lightning Flash on a diagram of the Tree you will see that it has the zig-zag shape of a lightning flash. The sephiroth are numbered according to their order on the lightning flash: Kether is 1, Chokhmah is 2, and so on. The "Sepher Yetzirah" [2] has this to say about the sephiroth:

"When you think of the ten sephiroth cover your heart and seal the desire of your lips to announce their divinity. Yoke your mind. Should it escape your grasp, reach out and bring it back under your control. As it was said, 'And the living creatures ran and returned as the appearance of a flash of lightning,' in such a manner was the Covenant created."

The quotation within the quotation comes from Ezekiel 1.14, a text which inspired a large amount of early Cabalistic speculation, and it is probable that the Lightning Flash as described is one of the earliest components of the idea of sephirothic emanation. The Lightning Flash describes the creative process, beginning with the unknown, unmanifest hidden God, and follows it through ten distinct stages to a change in the material world. It can be used to describe *any* change - lighting a match, picking your nose, walking the dog - and novices are usually set the exercise of analyzing any arbitrarily chosen event in terms of the Lightning Flash. Because the Lightning Flash can be used to understand the inner process whereby the material world of the senses changes and evolves, it is a key to practical magical work, and because it is intended to account for *all* change it follows that all change is equally magical, and the word "magic" is essentially meaningless (but nevertheless useful for distinguishing between "normal" and "abnormal" states of consciousness, and the modes of causality which pertain to each).

It also follows that the key to understanding our "spiritual nature" does not belong in the spiritual empyrean, where it remains inaccessible, but in *all* the routine and unexciting little things in life. Everything is equally "spiritual", equally "divine", and there is more to be learned from picking one's nose than there is in a spiritual discipline which puts you "here" and God "over there". The Lightning Flash ends in Malkuth, and it can be followed like a thread through the hidden pathways of creation until one arrives back at the source. The next chapter will retrace the Lightning Flash by examining the qualities of each sephira in more detail.

[1] Scholem, Gershom G. "Major Trends in Jewish Mysticism", Schoken Books 1974

[2] Westcott, W. Wynn, ed. "Sepher Yetzirah". Many reprintings.

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Chapter 4: The Sephiroth ======================== This chapter provides a detailed look at each of the ten sephiroth and draws together material scattered over previous chapters.

Malkuth ------- Malkuth is the Cinderella of the sephiroth. It is the sephira most often ignored by beginners, the sephira most often glossed over in Cabalistic texts, and it is not only the most immediate of the sephira but it is also the most complex, and for sheer inscrutability it rivals Kether - indeed, there is a Cabalistic aphorism that "Kether is in Malkuth, and Malkuth is in Kether, but after another manner".

The word Malkuth means "Kingdom", and the sephira is the culmination of a process of emanation whereby the creative power of the Godhead is progressively structured and defined as it moves down the Tree and arrives in a completed form in Malkuth. Malkuth is the sphere of matter, substance, the real, physical world. In the least compromising versions of materialist philosophy (e.g. Hobbes) there is nothing beyond physical matter, and from that viewpoint the Tree of Life beyond Malkuth does not exist: our feelings of identity and self-consciousness are nothing more than a by-product of chemical reactions in the brain, and the mind is a complex automata which suffers from the disease of metaphysical delusions. Kabbalah is *not* a materialist model of reality, but when we examine Malkuth by itself we find ourselves immersed in matter, and it is natural to think in terms of physics, chemistry and molecular biology. The natural sciences provide the most accurate models of matter and the physical world that we have, and it would be foolishness of the first order to imagine that Kabbalah can provide better explanations of the nature of matter on the basis of a study of the text of the Old Testament. Not that I under-rate the intuition which has gone into the making of Kabbalah over the centuries, but for practical purposes the average university science graduate knows (much) more about the material stuff of the world than medieval Kabbalists, and a grounding in modern physics is as good a way to approach Malkuth as any other.

For those who are not comfortable with physics there are alternative, more traditional ways of approaching Malkuth. The magical image of Malkuth is that of a young woman crowned and throned. The woman is Malkah, the Queen, Kallah, the Bride. She is the inferior mother, a reflection and realization of the superior mother Binah. She is the Queen who inhabits the Kingdom, and the Bride of the Microprosopus. She is Gaia, Mother Earth, but of course she is not only the substance of this world; she is the body of the entire physical universe.

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Some care is required when assigning Mother/Earth goddesses to Malkuth, because some of them correspond more closely to the superior mother Binah. There is a close and deep connection between Malkuth and Binah which results in the two sephiroth sharing similar correspondences, and one of the oldest Cabalistic texts [1] has this to say about Malkuth:

"The title of the tenth path [Malkuth] is the Resplendent Intelligence. It is called this because it is exalted above every head from where it sits upon the throne of Binah. It illuminates the numinosity of all lights and causes to emanate the Power of the archetype of countenances or forms."

One of the titles of Binah is Khorsia, or Throne, and the image which this text provides is that Binah provides the framework upon which Malkuth sits. We will return to this later. Binah contains the potential of form in the abstract, while Malkuth is is the fullest realization of form, and both sephiroth share the correspondences of heaviness, limitation, finiteness, inertia, avarice, silence, and death.

The female quality of Malkuth is often identified with the Shekhinah, the female spirit of God in the creation, and Cabalistic literature makes much of the (carnal) relationship of God and the Shekhinah. Waite [7] mentions that the relationship between God and Shekhinah is mirrored in the relationship between man and woman, and provides a great deal of information on both the Shekhinah and what he quaintly calls "The Mystery of Sex". After the exile of the Jews from Spain in 1492, Kabbalists identified their own plight with the fate of the Shekhinah, and she is pictured as being cast out into matter in much the same way as the Gnostics pictured Sophia, the outcast divine wisdom. The doctrine of the Shekhinah within Kabbalah and within Judaism as a whole is complex and it is something I don't feel competent to comment further on; more information can be found in [3] & [7].

Malkuth is the sphere of the physical elements and Kabbalists still use the four-fold scheme which dates back at least as far as Empedocles and probably the Ark. The four elements correspond to four readily-observable states of matter:

solid - earth liquid - water gas - air plasma - fire/electric arc (lightning)

In addition it is not uncommon to include a fifth element so rarified and arcane that most people (self included) are pushed to say what it is; the fifth element is aethyr (or ether) and is sometimes called spirit.

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The amount of material written about the elements is enormous, and rather than reproduce in bulk what is relatively well-known I will provide a rough outline so that those readers who aren't familiar with Kabbalah will realize I am talking about approximately the same thing as they have seen before. A detailed description of the traditional medieval view of the four elements can be found in "The Magus" [2]. The hierarchy of elemental powers can be found in "777" [4] and in Golden Dawn material [5] - I have summarized a few useful items below:

Element Fire Air Water Earth

God Name Elohim Jehovah Eheieh Agla

Archangel Michael Raphael Gabriel Uriel

King Djin Paralda Nichsa Ghob

Elemental Salamanders Sylphs Undines Gnomes

It amused me to notice that the section on the elemental kingdoms in Farrar's "What Witches Do" [6] had been taken by Alex Saunders lock, stock and barrel from traditional Cabalistic and CM sources.

The elements in Malkuth are arranged as follows:

South Fire

East Zenith Aethyr+ West Air Nadir Aethyr- Water

North Earth

I have rotated the cardinal points through 180 degrees from their customary directions so that it is easier to see how the elements fit on the lower face of the Tree of Life:

Tiphereth Fire

Hod Yesod Netzach Air Aethyr Water

Malkuth Earth

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It is important to distinguish between the elements in Malkuth, where we are talking about real substance (the water in your body, the breath in your lungs), and the elements on the Tree, where we are using traditional correspondences *associated* with the elements, e.g.:

Earth: solid, stable, practical, down-to-earth

Water: sensitive, intuitive, emotional, caring, fertile

Air: vocal, communicative, intellectual

Fire: energetic, daring, impetuous

Positive Aethyr: glue, binding, plastic

Negative Aethyr: unbinding, dissolution, disintegration

Aethyr or Spirit is enigmatic, and I tend to think of it in terms of the forces which bind matter together. It is almost certainly a coincidence (but nevertheless interesting) that there are four fundamental forces - gravitational, electromagnetic, weak nuclear & strong nuclear - known to date, and current belief is that they can be unified into one fundamental force. On a slightly more arcane tack, Barret [2] has this to say about Aethyr:

"Now seeing that the soul is the essential form, intelligible and incorruptible, and is the first mover of the body, and is moved itself; but that the body, or matter, is of itself unable and unfit for motion, and does very much degenerate from the soul, it appears that there is a need of a more excellent medium:- now such a medium is conceived to be the spirit of the world, or that which some call a quintessence; because it is not from the four elements, but a certain first thing, having its being above and beside them. There is, therefore, such a kind of medium required to be, by which celestial souls [e.g. forms] may be joined to gross bodies, and bestow upon them wonderful gifts. This spirit is in the same manner, in the body of the world, as our spirit is in our bodies; for as the powers of our soul are communicated to the members of the body by the medium of the spirit, so also the virtue of the soul of the world is diffused, throughout all things, by the medium of the universal spirit; for there is nothing to be found in the whole world that hath not a spark of the virtue thereof."

Aethyr underpins the elements like a foundation and its attribution to Yesod should be obvious, particularly as it forms the linking role between the ideoplastic world of "the Astral Light" [8] and the material world. Aethyr is often thought to come in two flavors - positive Aethyr, which binds, and negative Aethyr, which unbinds. Negative Aethyr is a bit like the Universal Solvent, and requires as much care in handling ;-}

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Working with the physical elements in Malkuth is one of the most important areas of applied magic, dealing as it does with the basic constituents of the real world. The physical elements are tangible and can be experience in a very direct way through recreations such as caving, diving, parachuting or firewalking; they bite back in a suitably humbling way, and they provide CMs with an opportunity to join the neo-pagans in the great outdoors. Our bodies themselves are made from physical stuff, and there are many Raja Yoga-like exercises which can be carried out using the elements as a basis for work on the body. If you can stand his manic intensity (Exercise 1: boil an egg by force of will) then Bardon [9] is full of good ideas. Malkuth is often associated with various kinds of intrinsic evil, and to understand this attitude (which I do not share) it is necessary to confront the same question as thirteenth century Kabbalists: can God be evil? The answer to this question was (broadly speaking) "yes", but Kabbalists have gone through many strange gyrations in an attempt to avoid what was for many an unacceptable conclusion. It was difficult to accept that famine, war, disease, prejudice, hate, death could be a part of a perfect being, and there had to be some way to account for evil which did not contaminate divine perfection. One approach was to sweep evil under the carpet, and in this case the carpet was Malkuth. Malkuth became the habitation for evil spirits. If one examines the structure of the Tree without prejudice then it is difficult to avoid the conclusion that evil is quite adequately accounted for, and there is no need to shuffle evil to the periphery of the Tree like a cleaner without a dustpan. The emanation of any sephirah from Chokhmah downwards can manifest as good or evil depending on circumstances and the point of view of those affected by the energy involved. This appears to have been understood even at the time of the writing of the "Zohar", where the mercy of God is constantly contrasted with the severity of God, and the author makes it clear that one has to balance the other - you cannot have the mercy without the severity. On the other hand, the severity of God is persistently identified with the rigors of existence (form, finiteness, limitation), and while it is true that many of the things which have been identified with evil are a consequence of the finiteness of things, of being finite beings in a world of finite resources governed by natural laws with inflexible causality, it not correct to infer (as some have) that form itself is *intrinsically* evil.

The notion that form and matter are *intrinsically* evil, or in some way imperfect or not a part of God, may have reached Kabbalah from a number of sources. Scholem comments:

"The Kabbalah of the early thirteenth century was the offspring of a union between an older and essentially Gnostic tradition represented by the book "Bahir", and the comparatively modern element of Jewish Neo-Platonism."

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There is the possibility that the Kabbalists of Provence (who wrote or edited the "Sepher Bahir") were influenced by the Cathars, a late form of Manicheanism. Whether the source was Gnosticism, Neo-Platonism, Manicheanism or some combination of all three, Kabbalah has imported a view of matter and form which distorts the view of things portrayed by the Tree of Life, and so Malkuth ends up as a kind of cosmic outer darkness, a bin for all the dirt, detritus, broken sephira and dirty hankies of the creation. Form is evil, the Mother of Form is female, women are definitely and indubitably evil, and Malkuth is the most female of the sephira, therefore Malkuth is most definitely evil...quod erat demonstrandum. By the time we reach the time of S.L. Mathers and the Golden Dawn there is a complete Tree of evil demonic Klippoth *underneath* Malkuth as a reflection of the "good" Tree above it. I believe this may have something to do with the fact that meditations on Malkuth can easily become meditations on Binah, and meditations on Binah have a habit of slipping into the Abyss, and once in the Abyss it is easy to trawl up enough junk to "discover" an averse Tree "underneath" Malkuth. This view of the Klippoth, or Shells, as active, demonic evil has become pervasive, and the more energy people put into the demonic Tree, the less there is for the original. Abolish the Klippoth as demonic forces, and the Tree of Life comes alive with its full power of good *and* evil. The following quotation from Bischoff [10] (speaking of the Sephiroth) provides a more rational view of the Klippoth:

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"Since their energy [of the sephiroth] shows three degrees of strength (highest, middle and lowest degree), their emanations group accordingly in sequence. We usually imagine the image of a descending staircase. The Kabbalist prefers to see this fact as a decreasing alienation of the central primeval energy. Consequently any less perfect emanation is to him the cover or shell (Klippah) of the preceding, and so the last (furthest) emanations being the so-called material things are the shell of the total and are therefore called (in the actual sense) Klippoth."

This is my own view; the shell of something is the accretion of form which it accumulates as energy comes down the Lightning Flash. If the shell can be considered by itself then it is a dead husk of something which could be alive - it preserves all the structure but there is no energy in it to bring it alive. With this interpretation the Klippoth are to be found everywhere: in relationships, at work, at play, in ritual, in society. Whenever something dies and people refuse to recognize that it is dead, and cling to the lifeless husk of whatever it was, then you get a Klippah. For this reason one of the vices of Malkuth is Avarice, not only in the sense of trying to acquire material things, but also in the sense of being unwilling to let go of anything, even when it has become dead and worthless. The Klippah of Malkuth is what you would get if the Sun went out: Stasis, life frozen into immobility.

The other vice of Malkuth is Inertia, in the sense of "active resistance to motion; sluggish; disinclined to move or act". It is visible in most people at one time or another, and tends to manifest when a task is new, necessary, but not particularly exciting, there is no excitement or "natural energy" to keep one fired up, and one has to keep on pushing right to the finish. For this reason the obligation of Malkuth is (has to be) self-discipline.

The virtue of Malkuth is Discrimination, the ability to perceive differences. The ability to perceive differences is a necessity for any living organism, whether a bacteria able to sense the gradient of a nutrient or a kid working out how much money to wheedle out of his parents. As Malkuth is the final realization of form, it is the sphere where our ability to distinguish between differences is most pronounced. The capacity to discriminate is so fundamental to survival that it works overtime and finds boundaries and distinctions everywhere - "you" and "me", "yours" and "mine", distinctions of "property" and "value" and "territory" which are intellectual abstractions on one level (i.e. not real) and fiercely defended realities on another (i.e. very real indeed). I am not going to attempt a definition of real and unreal, but it is the case that much of what we think of as real is unreal, and much of what we think of as unreal is real, and we need the same discrimination which leads us into the mire to lead us out again. Some people think skin color is a real measure of intelligence; some don't. Some people think gender is a real measure of ability; some don't. Some people judge on appearances; some don't. There is clearly a difference between a bottle of beer and a bottle of piss, but is the color of the *bottle* important? What *is* important?

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What differences are real, what matters? How much energy do we devote to things which are "not real". Am I able to perceive how much I am being manipulated by a fixation on unreality? Are my goals in life "real", or will they look increasingly silly and immature as I grow older? For that matter, is Kabbalah "real"? Does it provide a useful model of reality, or is it the remnant of a world-view which should have been put to rest centuries ago? One of the primary exercises of an initiate into Malkuth is a thorough examination of the question "What is real?".

The Spiritual Experience of Malkuth is variously the Knowledge and Conversation of the Holy Guardian Angel (HGA), or the Vision of the HGA (depending on who you believe). I vote for the Vision of the HGA in Malkuth, and the Knowledge and Conversation in Tiphereth. What is the HGA? According to the Gnosticism of Valentinus each person has a guardian angel who accompanies that individual throughout their life and reveals the gnosis; the angel is in a sense the divine Self. This belief is identical to what I was taught by the person who taught me Kabbalah, so some part of Gnosticism lives on. The current tradition concerning the HGA almost certainly entered the Western Esoteric Tradition as a consequence of S.L. Mather's translation [11] of "The Book of the Sacred Magic of Abramelin the Mage", which contains full details of a lengthy ritual to attain the Knowledge and Conversation of the HGA. This ritual has had an important influence on twentieth century magicians and it is often attempted and occasionally completed.

The powers of Malkuth are invoked by means of the names Adonai ha Aretz and Adonai Melekh, which mean "Lord of the World" and "The Lord who is King" respectively. The power is transmitted through the world of Creation by the archangel Sandalphon, who is sometimes referred to as "the Long Angel", because his feet are in Malkuth and his head in Kether, which gives him an opportunity to chat to Metatron, the Angel of the Presence. The angel order is the Ashim, or Ishim, sometimes translated as the "souls of fire", supposedly the souls of righteous men and women.

In concluding this section on Malkuth, it worth emphasizing that I have chosen deliberately not to explore some major topics because there are sufficient threads for anyone with an interest to pick up and follow for themselves. The image of Malkuth as Mother Earth provides a link between Kabbalah and a numinous archetype with a deep significance for some. The image of Malkuth as physical substance provides a link into the sciences, and it is the case that at the limits of theoretical physics one's intuitions seem to be slipping and sliding on the same reality as in Kabbalah. The image of Malkuth as the sphere of the elements is the key to a large body of practical magical technique which varies from yoga-like concentration on the bodily elements, to nature-oriented work in the great outdoors. Lastly, just as the design of a building reveals much about its builders, so Malkuth can reveal a great deal about Kether - the bottom of the Tree and the top have much in common.

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References:

[1] Westcott, W. Wynn, ed. "Sepher Yetzirah", many editions.

[2] Barrett, Francis, "The Magus", Citadel 1967.

[3] Scholem, Gershom G., "Major Trends in Jewish Mysticism", Schocken 1974

[4] Crowley, A, "777", an obscure reprint.

[5] Regardie, Israel, "The Complete Golden Dawn System of Magic", Falcon, 1984.

[6] Farrar, Stewart, "What Witches Do", Peter Davies 1971.

[7] Waite, A.E, "The Holy Kabbalah", Citadel.

[8] Levi, Eliphas, "Transcendental Magic", Rider, 1969.

[9] Bardon, Franz, "Initiation into Hermetics", Dieter Ruggeberg 1971

[10] Bischoff, Dr. Erich, "The Kabbala", Weiser 1985.

[11] Mathers, S.L., "The Book of the Sacred Magic of Abramelin the Mage", Dover 1975.

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Chapter 4: The Sephiroth (continued) ======================== This chapter provides a detailed look at each of the ten sephiroth and draws together material scattered over previous chapters.

Yesod -----

Yesod means "foundation", and that is what Yesod is: it is the hidden infrastructure whereby the emanations from the remainder of the Tree are transmitted to the sephira Malkuth. Just as a large building has its air-conditioning ducts, service tunnels, conduits, electrical wiring, hot and cold water pipes, attic spaces, lift shafts, winding rooms, storage tanks, a telephone exchange etc, so does the Creation, and the external, visible world of phenomenal reality rests (metaphorically speaking) upon a hidden foundation of occult machinery. Meditations on the nature of Yesod tend to be full of secret tunnels and concealed mechanisms, as if the Creation was a Gothic mansion with a secret door behind every mirror, a passage in every wall, a pair of hidden eyes behind every portrait, and a subterranean world of forgotten tunnels leading who knows where. For this reason the Spiritual Experience of Yesod is aptly named "The Vision of the Machinery of the Universe".

Many Yesod correspondences reinforce this notion of a foundation, of something which lies behind, supports and gives shape to phenomenal reality. The magical image of Yesod is of "a beautiful naked man, very strong". The image which springs to mind is that of a man with the world resting on his shoulders, like one of the misrepresentations of the Titan Atlas (who actually held up the heavens, not the world). The angel order of Yesod is the Cherubim, the Strong Ones, the archangel is Gabriel, the Strong or Mighty One of God, and the God-name is Shaddai el Chai, the Almighty Living God.

The idea of a foundation suggests that there is a substance which lies behind physical matter and "in-forms it" or "holds it together", something less structured, more plastic, more refined and rarified, and this "fifth element" is often called aethyr. I will not attempt to justify aethyr in terms of current physics (the closest concept I have found is the hypothesized Higgs field); it is a convenient handle on a concept which has enormous intuitive appeal to many magicians, who, when asked how magic works, tend to think in terms of a medium which is directly receptive to the will, something which is plastic and can be shaped through concentration and imagination, and which transmits their artificially created forms into reality. Eliphas Levi called this medium the "Astral Light". It is also natural to imagine that mind, consciousness, and the soul have their habitation in this substance, and there are volumes detailing the properties of the "Etheric Body", the "Astral Body", the "Causal Body" [1,2] and so on. I don't take this stuff too seriously, but I do like to work with the kind of natural intuitions which occur spontaneously and independently in a large number of people - there is power in these intuitions - and it is a mistake to invalidate them because they sound cranky. When I talk about

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aethyr or the Astral Light, I mean there is an ideoplastic substance which is subjectively real to many magicians, and explanations of magic at the level of Yesod revolve around manipulating this substance using desire, imagination and will. The fundamental nature of Yesod is that of *interface*; it interfaces the rest of the Tree of Life to Malkuth. The interface is bi-directional; there are impulses coming down from Kether, and echoes bouncing back from Malkuth. The idea of interface is illustrated in the design of a computer system: a computer with a multitude of worlds hidden within it is a source of heat and repair bills unless it has peripheral interfaces and device drivers to interface the world outside the computer to the world "inside" it; add a keyboard and a mouse and a monitor and a printer and you have opened the door into another reality. Our own senses have the same characteristic of being a bi-directional interface through which we experience the world, and for this reason the senses correspond to Yesod, and not only the five traditional senses - the "sixth sense" and the "second sight" are given equal status, and so Yesod is also the sphere of instinctive psychism, of clairvoyance, precognition, divination and prophecy. It is also clear from accounts of lucid dreaming (and personal experience) that we possess the ability to perceive an inner world as vividly as the outer, and so to Yesod belongs the inner world of dreams, daydreams and vivid imagination, and one of the titles of Yesod is "The Treasure House of Images".

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To Yesod is attributed Levanah, the Moon, and the lunar associations of tides, flux and change, occult influence, and deeply instinctive and sometimes atavistic behavior - possession, mediumship, lycanthropy and the like. Although Yesod is the foundation and it has associations with strength, it is by no means a rigid scaffold supporting a world in stasis. Yesod supports the world just as the sea supports all the life which lives in it and sails upon it, and just as the sea has its irresistible currents and tides, so does Yesod. Yesod is the most "occult" of the sephiroth, and next to Malkuth it is the most magical, but compared with Malkuth its magic is of a more subtle, seductive, glamorous and ensnaring kind. Magicians are drawn to Yesod by the idea that if reality rests on a hidden foundation, then by changing the foundation it is possible to change the reality. The magic of Yesod is the magic of form and appearance, not substance; it is the magic of illusion, glamour, transformation, and shape-changing. The most sophisticated examples of this are to be found in modern marketing, advertising and image consultancies. I do not jest. My tongue is not even slightly in my cheek. The following quote was taken from this morning's paper [3]:

Although the changes look cosmetic, those responsible for creating corporate image argue that a redesign of a company's uniform or name is just the visible sign of a much larger transformation.

"The majority of people continue to misunderstand and think that it is just a logo, rather than understanding that a corporate identity programme is actually concerned with the very commercial objective of having a strong personality and single-minded, focussed direction for the whole organization, " said Fiona Gilmore, managing director of the design company Lewis Moberly. "It's like planting an acorn and then a tree grows. If you create the right *foundation* (my itals) then you are building a whole culture for the future of an organization."

I don't know what Ms. Gilmore studies in her spare time, but the idea that it is possible to manipulate reality by manipulating symbols and appearances is entirely magical. The same article on corporate identity continues as follows:

"The scale of the BT relaunch is colossal. The new logo will be painted on more than 72,000 vehicles and trailers, as well as 9,000 properties. The company's 92,000 public payphones will get new decals, and its 90 shops will have to changed, right down to the yellow door handles. More than 50,000 employees are likely to need new uniforms or "image clothing".

Note the emphasis on *image*. The company in question (British Telecom) is an ex-public monopoly with an appalling customer relations problem, so it is changing the color of its door handles! This is Yesodic magic on a gigantic scale.

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The image manipulators gain most of their power from the mass-media. The mass-media correspond to two sephiroth: as a medium of communication they belong in Hod, but as a foundation for our perception of reality they belong in Yesod. Nowadays most people form their model of what the world (in the large) is like via the media. There are a few individuals who travel the world sufficiently to have a model based on personal experience, but for most people their model of what most of the world is like is formed by newspapers, radio and television; that is, the media have become an extended (if inaccurate) instrument of perception. Like our "normal" means of perception the media are highly selective in the variety and content of information provided, and they can be used by advertising agencies and other manipulative individuals to create foundations for new collective realities.

While on the subject of changing perception to assemble new realities, the following quote by "Don Juan" [4] has a definite Cabalistic flavour:

"The next truth is that perception takes place," he went on, "because there is in each of us an agent called the assemblage point that selects internal and external emanations for alignment. The particular alignment that we perceive as the world is the product of a specific spot where our assemblage point is located on our cocoon."

One of the titles of Yesod is "The Receptacle of the Emanations", and its function is precisely as described above - Yesod is the assemblage point which assembles the emanations of the internal and the external.

In addition to the deliberate, magical manipulation of foundations, there are other important areas of magic relevant to Yesod. Raw, innate psychism is an ability which tends to improve as more attention is devoted to creative visualization, focussed meditation (on Tarot cards for example), dreams (e.g. keeping a dream diary), and divination. Divination is an important technique to practice even if you feel you are terrible at it (and especially if you think it is nonsense), because it reinforces the idea that it is permissible to "let go" and intuits meanings into any pattern. Many people have difficulty doing this, feeling perhaps that they will be swamped with unreason (recalling Freud's fear, expressed to Jung, of needing a bulwark against the "black mud of occultism"), when in reality their minds are swamped with reason and could use a holiday. Any divination system can be used, but systems which emphasize pure intuition are best (e.g. Tarot, runes, tea-leaves, flights of birds, patterns on the wallpaper, smoke. I heard of a Kabbalist who threw a cushion into the air and carried out divination on the basis of the number of pieces of foam stuffing which fell out). Because Yesod is a kind of aethyric reflection of the physical world, the image of and precursor to reality, mirrors are an important tool for Yesod magic. Quartz crystals are also used, probably because of the use of crystal balls for divination, but also because quartz crystal and amethyst have a peculiarly Yesodic quality in their own right. The average New Age shop filled with crystals, Tarot cards, silver jewelry (lunar association), perfumes, dreamy music, and all the glitz, glamour

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and glitter of a demonic magpie's nest, is like a temple to Yesod. Mirrors and crystals are used passively as foci for receptivity, but they can also be used actively for certain kinds of aethyric magic - there is an interesting book on making and using magic mirrors which builds on the kind of elemental magical work carried out in Malkuth [5].

Yesod has an important correspondence with the sexual organs. The correspondence occurs in three ways. The first way is that when the Tree of Life is placed over the human body, Yesod is positioned over the genitals. The author of the Zohar is quite explicit about "the remaining members of the Microprosopus", to the extent that the relevant paragraphs in Mather's translation of "The Lesser Holy Assembly" remain in Latin to avoid offending Victorian sensibilities.

The second association of Yesod with the genitals arises from the union of the Microprosopus and his Bride. This is another recurring theme in Kabbalah, and the symbolism is complex and refers to several distinct ideas, from the relationship between man and wife to an internal process within the body of God: e.g [6].

"When the Male is joined with the Female, they both constitute one complete body, and all the Universe is in a state of happiness, because all things receive blessing from their perfect body. And this is an Arcanum."

or, referring to the Bride:

"And she is mitigated, and receiveth blessing in that place which is called the Holy of Holies below."

or, referring to the "member":

"And that which floweth down into that place where it is congregated, and which is emitted through that most holy Yesod, Foundation, is entirely white, and therefore is it called Chesed. Thence Chesed entereth into the Holy of Holies; as it is written Ps. cxxxiii. 3 'For there Tetragrammaton commanded the blessing, even life for evermore.'"

It is not difficult to read a great deal into paragraphs like this, and there are many more in a similar vein. Suffice to say that the Microprosopus is often identified with the sephira Tiphereth, the Bride is the sephira Malkuth, and the point of union between them is obviously Yesod.

The third and more abstract association between Yesod and the sexual organs arises because the sexual organs are a mechanism for perpetuating the *form* of a living organism. In order to get close to what is happening in sexual reproduction it is worth asking the question "What is a computer program?". Well, a computer program indisputably begins as an idea; it is not a material thing. It can be written down in various ways; as an abstract specification in set theoretic notation akin to pure mathematics, or as a set of recursive functions in lambda

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calculus; it could be written in several different high level languages - Pascal, C, Prolog, LISP, ADA, ML etc. Are they all they same program? Computer scientists wrestle with this problem: can we show that two different programs written in two different languages are in some sense functionally identical? It isn't trivial to do this because it asks fundamental questions about language (any language) and meaning, but it is possible in limited cases to produce two apparently different programs written in different languages and assert that they are identical. Whatever the program is, it seems to exist independently of any particular language, so what is the program and where is it? Let us ignore that chestnut and go on to the next level. Suppose we write the program down. We could do it with a pencil. We could punch holes in paper. We could plant trees in a pattern in a field. We can line up magnetic domains. We can burn holes in metal foil. I could have it tattooed on my back. We can transform it into radically different forms (that is what compilers and assemblers do). It obviously isn't tied to any physical representation either. What about the computer it runs on? Well, it could be a conventional one made with CMOS chips etc.....but aren't there a lot of different kinds and makes of computer, and they can all run the same program. It is also quite practical to build computers which *don't* use electrons - you could use mechanics or fluids or ball bearings - all you need to do is produce something with the functionality of a Turing machine, and that isn't hard. So not only is the program not tied to any particular physical representation, but the same goes for the computer itself, and what we are left with is two puffs of smoke. On another level this is crazy; computers are real, they do real things in the real world, and the programs which make them work are obviously real too....aren't they? Now apply the same kind of scrutiny to living organisms, and the mechanism of reproduction. Take a good look at nucleic acids, enzymes, proteins etc., and ask the same kind of questions. I am not implying that life is a sort of program, but what I am suggesting is that if you try to get close to what constitutes a living organism you end up with another puff of smoke and a handful of atoms which could just as well be ball-bearings or fluids or....The thing that is being perpetuated through sexual reproduction is something quite abstract and immaterial; it is an abstract form preserved and encoded in a particular pattern of chemicals, and if I was asked which was more real, the transient collection of chemicals used, or the abstract form itself, I would answer "the form". But then, I am a programmer, and I would say that.

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I find it astonishing that there are any hard-core materialists left in the world. All the important stuff seems to exist at the level of puffs of smoke, what Kabbalists call form. Roger Penrose, one of the most eminent mathematicians living has this to say [7]:

"I have made no secret of the fact that my sympathies lie strongly with the Platonic view that mathematical truth is absolute, external and eternal, and not based on man-made criteria; and that mathematical objects have a timeless existence of their own, not dependent on human society nor on particular physical objects."

"Ah Ha!" cry the materialists, "At least the atoms are real." Well, they are until you start pulling them apart with tweezers and end up with a heap of equations which turn out to be the linguistic expression of an idea. As Einstein said, "The most incomprehensible thing about the world is that it is comprehensible", that is, capable of being described in some linguistic form. I am not trying to convince anyone of the "rightness" of the Cabalistic viewpoint. What I am trying to do is show that the process whereby form is impressed on matter (the relationship between Yesod and Malkuth) is not arcane, theosophical mumbo- jumbo; it is an issue which is alive and kicking, and the closer we get to "real things" (and that certainly includes living organisms), the better the Cabalistic model (that form precedes manifestation, that there is a well-defined process of formation with the "real world" as an outcome) looks.

The illusion of Yesod is security, the kind of security which forms the foundation of our personal existence in the world. On a superficial level our security is built out of relationships, a source of income, a place to live, a vocation, personal power and influence etc, but at a deeper level the foundation of personal identity is built on a series of accidents, encounters and influences which create the illusion of who we are, what we believe in, and what we stand for. There is a warm, secure feeling of knowing what is right and wrong, of doing the right thing, of living a worthwhile life in the service of worthwhile causes, of having a uniquely privileged vantage point from which to survey the problems of life (with all the intolerance and incomprehension of other people which accompanies this insight), and conversely there are feelings of despair, depression, loss of identity, and existential terror when a crack forms in the illusion, and reality shows through - Castaneda calls it "the crack in the world". The smug, self-perpetuating illusion which masquerades as personal identity at the level of Yesod is the most astoundingly difficult thing to shift or destroy. It fights back with all the resources of the personality, it will enthusiastically embrace any ally which will help to shore up its

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defenses - religious, political or scientific ideology; psychological, sociological, metaphysical and theosophical claptrap (e.g. Kabbalah); the law and popular morality; in fact, any beliefs which give it the power to retain its identity, uniqueness and integrity. Because this parasite of the soul uses religion (and its esoteric offshoots) to sustain itself they have little or no power over it and become a major part of the problem. There are various ways of overcoming this personal demon (Carroll [8], in an essay on the subject, calls it Choronzon), and the two I know best are the cataclysmic and the abrasive. The first method involves a shock so extreme that it is impossible to be the same person again, and if enough preparation has gone before then it is possible to use the shock to rebuild oneself. In some cases this doesn't happen; I have noticed that many people with very rigid religious beliefs talk readily about having suffered traumatic experiences, and the phenomenon of hysterical conversion among soldiers suffering from war neuroses is well known. The other method, the abrasive, is to wear away the demon of self-importance, to grind it into nothing by doing (for example) something for someone else for which one receives no thanks, praise, reward, or recognition. The task has to be big enough and awful enough to become a demon in its own right and induce all the correct feelings of compulsion (I have to do this), helplessness (I'll never make it), indignation (what's the point, it's not my problem anyway), rebellion (I won't, I won't, not anymore), more compulsion (I can't give up), self-pity (how did I get into this?), exhaustion (Oh No! Not again!), despair (I can't go on), and finally a kind of submission when one's demon hasn't the energy to put up a struggle any more and simply gives up. The woman who taught me Kabbalah used both the cataclysmic and the abrasive methods on her students with malicious glee - I will discuss this in more detail in the section on Tiphereth.

The virtue of Yesod is independence, the ability to make our own foundations, to continually rebuild ourselves, to reject the security of comfortable illusions and confront reality without blinking.

The vice of Yesod is idleness. This can be contrasted with the inertia of Malkuth. A stone is inert because it lacks the capacity to change, but in most circumstances people can change and can't be bothered. At least, not today. Yesod has a dreamy, illusory, comfortable, *seductive* quality, as in the Isle of the Lotus Eaters - how else could we live as if death and personal annihilation only happened to other people?

The Klippothic aspect of Yesod occurs when foundations are rotten and disintegrating and only the superficial appearance remains unchanged - Dorian Gray springs to mind, or cases where the brain is damaged and the body remains and carries out basic instinctive functions, but the person is dead as far as other people are concerned. Organizations are just as prone to this as people.

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[1] A.E. Powell, "The Etheric Double", Theosophical Publishing House, 1925

[2] A.E. Powell, "The Astral Body", Theosophical Publishing House, 1927

[3] "It's the Image Men We Answer To", The Sunday Times, 6th. Jan 1991

[4] Castenada, Carlos, "The Fire from Within", Black Swan, 1985.

[5] N. R. Clough, "How to Make and Use Magic Mirrors", Aquarian 1977

[6] S.L. Mathers, "The Kabbalah Unveiled", Routledge & Kegan Paul 1981

[7] Roger Penrose, "The Emperor's New Mind", Oxford University Press 1989

[8] Peter J. Carroll, "Psychonaut", Samuel Weiser 1987.

Copyright Colin Low 1991

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Footprints in the Chamber - Towards a Quantum Qabbala, by Fra.: +0- The Qabbala has through the ages been used as a directory towards the understanding of the universe and man`s relationship to it. Since former Aeons of magick have had their perceptions rooted in the observance of simple cause and effect relationships, the Qabbala itself, having attained its nascence in the earlier traditions, was unfortunately bogged down by this limited apprehension of the universe. Here mathematics as used in a more or less Pythagorean context provide a sort of key with which to approach the unfathomable nature of human consciousness. To this very day there are groups which still adhere to and openly practice the more traditional ramifications of Qabbalistic principles which are still firmly rooted in the mire of Nineteenth Century Newton-sewed-it-all-up-there-are-no-more-mysteries physics. But of course, owing to the leaps and bounds acquired by a very unpredictable but consistent quantum model of reality as observed in our laboratories, this simplistic view is necessarily obsolete. We no longer live, we have learned (if indeed we ever did) in a simple cause and effect universe where the source can always be gleaned from observable effect. For the same reasons, Newtonian-based magic must give way to a more quantum model. Newton`s apple must now take into consideration Heisenberg`s Uncertainty Principle. The secret wisdom must follow suit towards quantumization. Another unfortunate tendency of some modern practioners of Qabbala is to continue to regard everything from the standpoint of the Demiurge, Yahweh, which of course is the basis of the now obsolete (and dangerous) Judeo-Christian foundation of religious thought which has held western civilization in its thrall for about two thousand years. Personally I find it amazing that modern practioners, who despite no real Semitic disposition still practice an unmistakably orthodox Jewish mysticism. It was Aleister Crowley, that great Qabbalistic agent provocateur, who initiated the process of liberating the Qabbala from its otherwise Judaic orientation. (This is not anti-semitism but a necessary step towards individual development. It must also be stated that a Qabbala had been in use centuries earlier by the Egyptians. The Jews merely adopted it to their own religious precepts. They didn`t invent it. The actual origin most likely predates Egyptian history.) Crowley emphasized that the enlightened magician must, after careful study and application of his knowledge, develop his own Qabbalistic framework. By virtue of this the magician has arrived at a more chaotic paradigm in opposition to a purely empirical view. Crowley, by adapting the Qabbala to a Thelemic context initiated that first leap forward into the quantum age. Thus, the foundation for a more quantum/chaotic system was lain.

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I would like now to redefine the secret wisdom in terms of quantumization as follows: "The Qabbala is a table of observed synchronicities wherein multi- dimensional potentia overlap into the field of perception implying a correlation/interaction as perceived on a three-dimensional plane." The sum of the parts of the whole is determined by conceptual visualization and the observer`s ostensible observation thereof. It is therefore merely a perceptual tool for perceiving hidden meaning in the world determined entirely by the perceived-perception of the perciper (in the language of Satre), which will alter its form and content (via expansion and contradiction) according to the percipere`s own innate tendencies. The qabbala is no longer merely a mathematical construct of an ordered universe as conceived by divine will. Instead it becomes a kind of computerized network of extra-sensory information. Even the idea of a prima causa itself may be inadequate as well. This idea is based solely upon a linear time frame and is therefore a corollary of our erroneous perception of time whose actual nature may tend more towards the cyclical. Primitive man, for example was very well aware of this fact, and acted in accordance with it. (This may have to do with primitive people being more in tune with their own circadian rhythms. This expresses a more lunar-intuitive cycle rather than our own solar one.) If perception of time is based upon natural rhythms which effect the body coupled with our observance of nature, then our concept of time is entirely contrary to what nature itself is telling us. We are thus unaligned with a proper time framework. Since a cycle is essentially a circle, no beginning or ending can be found. And, it is already been theorized that there are other dimensions of reality in which time as we know it (in a durational, linear sense of perception) simply cannot exist. The universe has again and again defied our attempts a definable order upon it. Yet, mysteriously it does seem to act intelligently, even though this cannot be grasped by a rigid point A to point B structure. What emerges is a kind of chaotic mandala structure, and it is the task of quantum qabbalism to apprehend, as much as is possible, the interior of this structure. This opens the doors to practical mysticism as opposed to impractical mysticism. The qabbala must then be updated to accommodate this vital realization in regard to its properties of being able to regulate perceptive awareness via interacting forces springing from more or less hidden dimensions whose effect is known but not the cause.

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The understanding of the intention of creation is a product of the mind of the qabbalist himself. The fabric of reality is thereby flexible, effected by his own experience of it, and in turn, this experience determines his perception of it, which is altered by the interaction of these elements, more clearly understood as a transaction. In other words, one perceives his environment and that environment by virtue of one`s perception of it begins to act accordingly to the reality model which is believed to be true. This could be described as a kind of Copenhagen Interpretation as applied to qabbalistic principles. The qabbalist then shares a unique position of receiving qabbalistic impressions via observable systematic synchronicities by means of inclination represented in his own psyche. These impressions will translate back as meaningful data insofar as the transaction between observer and the observed becomes enacted. His perception modifies the universe and in turn, the universe modifies his perception. (This can serve as a representation of the union of microprosopus and macroprosopus.) The feedback of this required information will be meaningful to him alone as it is a byproduct of his own psychic field. He becomes a kind of decoder of esoteric information which he has learned to process. From this quantum/chaos framework the qabbala can be regarded as a four (or five) dimensional transaction as revealed in the mundane world, whereby an enriched quality of information provides the key to a higher understanding of the universe and of oneself, provided the person in question is capable of processing this information. From this perspective, ghosts, poltergeists, and other enigmas of paranormal phenomena can be understood as failed communication or remnants of a highly coded system which hasn`t been solved. The problem arises when one dimension fails to adequately "translate" into another. You might term this the Tower of Babel Effect. The information being received is misinterpreted due to inadequate tools of reception and perhaps an inability to use tools properly. There is also a basic misunderstanding of what this information means and to what extent the source can be determined. This is a little like trying to demonstrate fourth dimension physics by a purely three dimensional means. The instances of paranormal phenomena as described above, may be due to a discrepancy of overlapping dimensions which allows for a greater margin of error which impedes effective communication between the dimensions themselves. One is reminded of Plato`s parable of the cave, wherein the shadows of the things observed on the wall of the cave are mistaken for reality itself. Granted, a shadow does resemble the object projecting it, but it is hardly the object itself. It is the task of the quantum qabbalist to make allowances for this margin of interpretive miscalculation by preparing for it in advance and thus integrating this possible glitch into his qabbalistic computer. He makes allowances for this possible occurrence of organizational entropy and thus he is able to use it to his advantage.

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The idea of a qabbala based upon an exploration of prima causa is no longer valid in the quantum age. The quantumized qabbalist learns to regard himself in the mirror of chaos. For him, the old Gnostic dictum of "there is no part of me which is not of the gods", is literally true. His "Tree of Life" is based squarely upon the apprehension of his own enigmatic existence. He is more interested in a practical application of his qabbalistic ideas and principles for himself and others, than a cosmological game of hide and seek wherein one searches for a prima causa "God" figure. But even for this, he has an explanation: By careful observation of himself within the mirror of chaos he has learned that the miracle of creation is somehow a byproduct of his own consciousness and that he has played an inexplicable role in the very act itself. ("Did ye not know that ye were gods?") Joyously he has found that the tracks of God etched across the illimitable sands of time in the accelerated particle chambers of his own expanding consciousness. Thus has he learned to adore the divine mystery of existence donning the masks of creation.

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The Dark Night of the Soul Fra.: Apfelmann

"The Dark Night of the Soul" is the name given to that experience of spiritual desolation that all students of the Occult pass through at one time or another. It is sometimes characterized by feelings that your occult studies or practices are not taken you anywhere, that the initial success that one is sometimes granted after a few months of occult working, has suddenly dried up. There comes a desire to give up on everything, to abandon exercises and meditation, as nothing seems to be working. St.John of the Cross. a christian mystic, said of this experience, that it; "...puts the sensory spiritual appetites to sleep, deadens them, and deprives them of the ability to find pleasure in anything. It binds the imagination, and impedes it from doing any good discursive work. It makes the memory cease, the intellect become dark and unable to understand anything, and hence it causes the will to become arid and constrained, and all the faculties empty and useless. And over this hangs a dense and burdensome cloud, which afflicts the soul, and keeps it withdrawn from the good."

Though the beginner may view the onset of such an experience with alarm (I know I did), the "Dark Night" is not something bad or destructive. In one sense it may be seen as a trial, a test by which the Gods examine our resolve to continue with occult work, and if you are not completely whole-hearted about your magical studies, it is during this period (at its beginning) that you will give up. The Dark Night of the Soul should be welcomed, once recognized for what it is (I have always received an innate "warning" just before the onset of such a period), as a person might welcome an operation that will secure health and well-being. St.John of the Cross embraced the soul`s Dark Night as a Divine Appointment, calling it a period of "sheer grace" and adding; "O guiding Night, O Night more lovely than Dawn, O Night that has united the lover with his beloved Transforming the Lover in her Beloved."

When entering the Dark Night one is overcome by a sense of spiritual dryness and depression. The notion, in some quarters, that all such experiences should be avoided, for a peaceful existence, shows up the superficiality of so much of contemporary living. The Dark Night is a way of bringing the Soul to stillness, so that deep psychic transformation may take place. All distractions must be set aside, and it is no good attempting to fight or channel the bursts of raw energy that from time to time may course through your being. This inner compulsion to set everything aside results in the outer depression, when nothing seems to excite.

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The only thing to do is obey your inner voice and become still, waiting for the inner transformation, (which the "Dark Night" heralds), to take place. You may not be aware for a very long time of the results of that inner change, but when the desire to work comes again and the depression lifts, the Dark Night has (for a moment) passed. No one can help during this time, and in many cases there is hardly anyone to turn for advice. One must disregard the well-meaning advice of family and friends to "snap out of it" this is no ordinary depression, but a deep spiritual experience which only those who have passed through themselves (in other words to a magical retreat) but for many, as the routines of everyday life prohibits this, all you can do is cultivate an inner solitude, a stillness and silence of heart, and wait, (like a chrysalis waits for the inner changes that will result in a butterfly) for the Transformation to work itself out. There are many such "Dark Nights" that the occult seeker must pass through during the mysterious process of mitigation. They are all trials but experience teaches one to cope more efficiently.

With fractalic greetings and laughter * Fra.: Apfelmann *

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Weaving Webs by David Rankine

The Mantra Web is a very simple and effective technique for using sonics in a group. Choose a mantra with a number of syllables corresponding to the numbers of operators, eg. IAO for 3 people. The operators should link hands, left palm up and right palm down, and slowly start to circle clockwise, each vibrating their syllable. As this is done the operators should each project a thread of light from their Solar Plexus (Manipura chakra) to a central focal point. The color(s) of the threads of light should be determined before the operation according to its purpose and the current beliefs of the operators. As the speed and resonance of the mantra is built up over a period of time, so the web is empowered, until a climax is reached and the web energy directed by a pre-specified operator to its purpose. This is just a sketchy outline of the technique, which obviously can be used for much more than this. Some of the more common uses for this technique include healing (with the individual in the center at the focus, crystals would also boost the energy levels); sexual magick (with operator(s) in the center and, if possible, the climax timed accordingly); empowering sigils, and so on.

If the operators vibrate their syllable alternately instead of together, the mantra will spin around the circle and have a positively disorienting effect on the operators. It is important that the operators visualize their thread of light continuously, and not just when vibrating their mantra syllable. I particularly recommend this technique for outdoor use, especially at suitably aspected power sites. However, if you are using a stone circle or any other site of magick, please do think about what aspects the site has, and preferably visit beforehand to achieve some rapport with the site.

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Supradimensionality Part I by Fra. Forovius

The Quest for Unknown ENNEAD: Supradimensionality itself cannot be experienced directly; our senses are not equipped for it. We are used to aligning our consciousness with the three space dimensions, and these proceed along the dimension of time. Whereas we can move freely in space, we experience the dimension of time as a continuum that goes inevitably in one direction - from past to future, with no return. People often lay all their hopes and theories on some new, fourth or fifth, or whatever, dimension, when they are confronted with supernatural phenomena and ask themselves where it all came from. At the very least science fiction novels tend to overstress supradimensions; as a source of UFOs, for example, or of inexhaustible energy sources and similar things. In this article I would like to try out a little mind experiment with you to see if we might get a feeling for what it could be like if a gate opens to other dimensions. Let`s take a look:

In answering the question about the meaning of the word "dimension", we should leave out all overburdened explanations, be it SciFi or traditional mathematics. Mathematics is a perfect symbolic language(!) for the relationships of numbers and quantities, as it is very accurate and gives exact results where normal language gives up. But not everything is true that can be proven by mathematics, it is just conclusive. Let`s use our imagination first...

For the following we begin at the simplest point. Try to experience your surroundings as a one-dimensional being. You can use all your senses as in hot/cold, hard/soft, light/dark, silent/loud. You can move only along one line in one direction - forward. So, now you are sitting in your easy-chair and start to move as a tiny speck of dust. At first the world is soft and comfortable; the room`s center gets a bit more cool, although light; then, at the wall, it is extremely hard, dark and uncomfortable, and so on. For every section of the way you have gone you have a single, irreversible impression. Sounds familiar doesn`t it, like we think of the "eternal flow of time and aeons". But let`s steer clear od speculation that would not be apt for a speck of dust.

Resume: when every section of this way has it`s own distinct characteristic (not affectable by time, because time doesn`t exist), it is inconceivable for us that in some places other conditions along the same length in same sector may exist, just to the right or left of the way. Don`t forget - right/left have not been invented yet!

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Were it able to move left or right, if only slightly, it might be able to experience different conditions on the same spot of its one-dimensional axis (on a border, a corner, a different surface). But what lies outside its one-dimensional paradigm is unknowable. The model for this paradigm is, therefore, that along the dimension there can only be one condition at one spot. Let`s shift now to a 2-dimensional paradigm. Now the first dimension and the 2nd can be used, and the room presents itself to us like a section with an even surface. Along the first dimension there are still the same conditions as before, but to the side (left/right) there are some more.

The model is changed as follows: along dimension 1 (length) there can be different conditions, but at different levels of dimension 2 (width). This new being acts in a more familiar manner as, like maps for example, it orients itself according to a horizontal and vertical axis.

You can guess how the riddle continues. We learn to move or grow up and down. Now different conditions are possible on the same surface coordinates but at different heights and depths. In the new paradigm there is only one condition at one point in space.

Finally, we shift to our normal paradigm by adding time. We can now observe different conditions at the same point of space at different times, and can formulate the paradigm as follows: At the same point in space only one object can exist at the same time. This is a long established model of physics, matching perfectly our mechanical world and our senses.

In this mental experiment we have learned 2 things:

1, Moving along a dimension, one can recognize differences. This is the characteristic of a dimension, not its definition. 2, After each shift to the next dimension, the model (dogma) of the preceding one is superseded. Generally, the most recent dimension is a continuum, ie., a dimension that goes irreversible in one direction. Our own paradigm model consists of the (old) 3 space dimension plus the (new) time as a continuum. How could a world look like that contains one dimension more, the fifth one, called "E" or Ennead for example? (I think Ennead is an expression from a science fiction novel, but the Ancient Egyptians had a similar expression for the place where all possibilities exist that don`t exist here; or where all the possibilities manifest that are kept by us from manifesting in this world here.)

You can construct the new model dogma by yourself: at one and the same point of space and time there CAN be different conditions (objects, colors, temperatures...), but at a different Ennead(!!).

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BUT: at the same point of space at the same time and Ennead, there is again only one condition (object etc.) possible! This game can theoretically be continued forever, but soon gets uninteresting, because everything becomes far-fetched.

The step to the next dimension implies several interesting changes because: - first of all it calls for the parallel existence of different things and events, side-by-side and at the same spot of the space/time-paradigm. This sounds very much like the sometimes incomprehensible reports of mystic experiences, whether from contemporary times like the Seth-books, or long ago, like Meister Eckhart, Tauler or Seuse. It is also similar to the picture of the 4 worlds of the Kabbala which exists inside one another, and it makes certain Egyptian mysteries understandable. - it makes a huge number of connections possible that we normally would not think of. Numerous events inexplicable by rational thinking may have their roots here, because causality is only valid in the exact space/time paradigm and loses its ultimate character the moment a new dimension is brought in. - most probably, and here all thinking and imagination stops, it replaces the time continuum with a ubiquitous time dimension (like length, width and height in our paradigm) where we can move freely forwards and backwards - but always at the same Ennead. Again, this dimension shift doesn`t free us completely, it just opens a gate and makes the next border visible.

The question about the quality or sense of this new E-dimension remains unanswered. But our familiar dimensions also have no state or sense or quality; they just exist and make us feel that they exist by limitations of our sense of movement etc. Although we live in this system, we cannot give a real definition of it (should we really?), only some more or less mathematical explanations. We just experience that along a dimension something changes. Dimensions let things happen. We feel something has changed along a dimension and we measure it by looking for regular changes. We measure time by observing the regular movements of the sun and the earth, but with no feeling for their pure quality.

Also, a new dimension E would not change our world radically; its only effect to our paradigm would be that some additional things happened - miraculously side-by-side in time. But as we have no sensors for this, it would be totally imperceptible. And should a short impression slip through, it would be instantly erased by our mind`s censor. Moreover, if some of us should get to this dimension it would prove nearly impossible to explain it to others; having no common language, comparisons or symbols for it.

This mental experiment has done its job, if we have achieved a feeling for what supradimensionality could be. Our paradigm is not the ultimate possibility, others exist - in between!

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Other Forms of Existence:

Anyone used to observing nature from the heart, will have seen that it doesn`t like to have jumps in it; especially when it is only to be fitted into an artificial theoretical system of the human brain`s. Therefore, it is not consequent to assume that our paradigm of a space+time-continuum is the only valid system. The motto cannot be: "either you are with us in our system, or you are non-existent!" - a logical chain that we tend to follow all too often. If there are more simple dimensional systems, they will surely have their inhabitants. However, the creative amongst you should refrain from designing flat monsters for a 2-dimensional world now. As explained before, this all exists in our world, one in the other!

Again a little mental experiment may show us the way. Let`s imagine the following: 1, We put away all conditions related to the last dimension, the continuum. At the same time the last-but-one dimension becomes the continuum automatically, as explained before, because the last dimension always is a continuum (!!). It is interesting that our time-continuum physically is related only to movement, which means that everything able to move freely can experience time.(As stated here, the gift that our space+time paradigm gives to us is motion. Now, in Ancient Egypt, a very important symbol was the Ankh, meanings originally a sandal`s belt (scientists say). So, the meaning of the respective hieroglyph means "TO WALK". On Egyptian pictures, when a GOD gives life to a HUMAN he hands an ANKH to him, i.e. giving him LIFE = TO WALK = MOVEMENT.) So we ignore everything that has to do with motion. And the space becomes continuum. 2, We look for forms of existing lacking exactly that last paradigm element, ie., (in our case) time and movement. That means we are looking for something that fulfills the picture of this reduced paradigm. In our previous example: something that doesn`t move, but spreads in space continuously and irreversibly. Just let the picture grow before thinking further; that`s it - GROWING! Anything that grows steadily and cannot shrink deliberately.

We may think of plants growing, clouds rising, micro-organism, fungi etc. For example, a tree starts from an exact point in space (the seed) and spreads evenly according to a distinct blueprint. Its size, especially the section rings of its stem, correlate exactly with its age; that means spatial growing and age match exactly. It cannot shrink definitely; it is able to drop leaves or branches, but they soon grow back to make it fill the same space occupied before. The process of spatial growth is irreversible. A harrowing thought - most probably we "grow" through time in the same manner! Maybe, even like some herbs or grass that die off in Autumn and grow again in the Spring - a picturesque allegory of death and rebirth!

For our next example we again take one dimension less. Now there is no free (active) motion and no growth in space. The continuum is the surface. A much more tricky paradigm. Something existing here must have the tendency to spread in surface as much as possible and never contract again deliberately. Hmmm.. what`s the biggest surface on earth? Of course, water! Water, as a liquid, can be formed freely, as it has no fixed form and will mould itself to fit any surface. But it

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cannot be compressed, and has the tendency to fill a space from beneath with the maximum of even surface at the same time. The gain with this form of existence is in the changeability of form - its flexibility and adaptability. The picture for this is the ocean, the river, or organisms like lichens which exist in clumps or patches.

Our next move is one more step towards reduction of existence. Now there is no area and no spreading over a surface. The continuum is dimension 1, the line, and everything else is fixed. In this paradigm all solid objects exist. Changes, if any, are only allowed along one line and are irreversible as in falling towards a center of gravity for example, or rolling down a slope. This dimension 1 does not have to be a straight line, but is the most efficient and best way of coming nearer to the center of attraction. Irreversible.

It`s interesting to see that we humans still align our orientation in space according to these same systems as described. The vertical line is a solid object hanging down, the plumb-rule; the horizontal surface, the level, is adjusted by hydrostatic balance (with water!). And the only independent (ie., not geodetic) system for measuring height is an instrument derived from a barometer (the altigraph), which works on the basis of the expansion and reduction of a specific gas volume in a sealed shell.

These thoughts are certainly a little bit hard to chew on, but I`m sure they give enough themes for meditation.

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Here`s an example for a simple meditation; freestyle of course. Get yourself into a trance-journey somehow. You may use a shamanic technique or jump through a Tattwa sign or whatever you prefer and are best used to. Let`s take the water element for example. According to classical technique, you imagine the horizontal syrinx sign and go through it (but in silver and not in green as usual when you want to explore the water world) and become the water yourself. Try to let the feeling flow freely. Flow down, spread, split into drops while breaking on a stone that lies in the water way; flow down as a torrent etc.; trickle to the ground; evaporate to the sky; experience total passivity in the respect of controlled growth or active motion. Be totally passive! It is important to collect oneself after this meditation and perform a thorough earthing. This exercise is comparatively easy with the water element. It is also possible with a 3-dimensional system (plant or cloud), but more complicated, or with 1-dimensional system (solid object), but the latter takes a long time in my experience.

The purpose of this exercise is to get a feeling for the structure and physical reality of other dimensional existence and their relation with other systems, and to comprehend that these need not be projected to distant universes, but really exist in our world and that we meet them every day.

For people dealing with magic it is of immense value to get the right feeling of the existence of one universe in the other, and to be able to shift from a low dimensional system to a supradimensional system and vice versa. This is because we face many phenomena reaching into our paradigm from other systems. For example, severe distortions of reality go hand-in-hand with deep trance, (lucid) dreams and precognition. These all make our reality and our normal environment appear more or less different from normal experience: for example, when we experience our home in dream reality or on a mental journey, the table in the room isn`t where it normally used to be or maybe the window is on another wall and looks into a different landscape etc.. All this is due to distortions along the 5th dimension (the Ennead as I named it provisionally).

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Let`s continue our little mental experiment, but this time in the forward direction. At first we see no differences, when we go from our paradigm to a 4+1 dimensional system. Obviously we have no sense and no feeling for what`s happening when we go beyond our 3+1 (space+time) system. So the new mental experiment leads nowhere. It`s worth it to demonstrate that no practical model comes from mental speculations in this direction. But we can derive a description from our "experiences" with low-dimensional systems. Keeping the last paradigms in mind and adding a new dimension, the Ennead, we can formulate the new paradigm by same method as follows:

"At the same place in space at the same time there ARE different conditions possible at different E-dimensions."

Exactly like the addition of a "new" time-dimension to the old 2+1 (area+space) paradigm makes free movement possible for the first time, so also the addition of a new dimension E to our 3+1 paradigm makes it possible (at least theoretically) for the following to exist: - the one-inside-the-other-existence of different entities and conditions - parallel worlds - events occurring simultaneously in time - time travel (forward and backwards).

The key to all this seems to be the existence of "parallel worlds", and I want to take a little look into how our ability to distinguish objects function. If different things exist on the same spot at the same time this implies that the same things exist in different worlds (systems, universes etc., it`s all the same!). The explanation for this you will find in the section Other Forms of Existence. Things are distinguishable for us by their presence (POSITION in space+time) and their QUALITY (that we check by our senses). They are different if they have different position and/or quality. Example: sheep A is as dull as sheep B, looks the same, sounds the same, smells the same. I know they are different as one stands beside the other (ie. at different positions at the same time). If there are enough sheep that are so similar and they run among each other, I can distinguish nothing. That is unless I mark them to make them look different; or one has changed its appearance, by having been sheared, for instance. Then it looks different at a different time, but still is essentially the same. In all these cases we orient according to differences and coherence of existence, and not very reliably at that. I want to show with this shaggy sheep tale that the question of continuous existence throughout different positions and qualities is not easily resolved, and therefore we should be carefully before we discount all talk of "double existence, parallel worlds etc.".

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Existence is hard to imagine and contradicts with experience and commonsense unless we postulate the existence of parallel worlds in which all possibilities at least potential exist. But only one possibility becomes reality. By taking this thought further, we see that all these parallel worlds contain the possibilities of life, and we move through all this, making reality out of one of them - by DECISION or free will, call it as you like. A picture that we also find in some of Castaneda`s books.

Outlook: The question remains unanswered is: What makes these parallel worlds manifest (ie. how often do "I" exist) or just remain hypothetical assumptions. But this is without importance for us at the moment. In a simple and subjective way, only that which we experience actually manifests. For me it appears dimly that out of Ennead only the parallel worlds through which we pass by our subjective experience, our acting and our reality become reality and sharply outlined. All else remains dim and unreal but may be experienced by others - who knows? This is similar to a widespread network of rails in a railway shunting station, with numerous railtracks linked by switches, but only ONE track being used by a train. The switches stand for important decisions which open this or that way. According to our decisions we pass a track leading more "up" or "down", more "ahead" or "back" (all seen from Ennead), or we just shuttle back and forth in the middle. To help to understand this we can look at certain games, like chess, that show how the chain of events is predetermined by decisions that lie far back in the past. By playing chess you can get an idea of the reality of fate, and that some errors taken in the past can hardly be set right whilst some may easily be. These causal chains may be very long in any case.

The previously described Ennead system could work in a similar fashion to this: exactly like our space+time paradigm enables us to move, so the jump into the space/time+ennead paradigm opens the gates to potentiality and its network of connections. Although we cannot take part in this because of our limited senses, and we cannot jump into the next dimension and its adherent paradigm, we can take a peek behind the curtain and at least get a feeling for the kind of interference therein. It may open a new view on things hitherto believed to be inevitable: the passing of time, all our actions and interactions, and on fate itself. Are we just "programmed" towards another target or direction, that can only be seen from above, from Ennead, from the next dimension? Do we "move" in Ennead with our decisions (and this implies things like character, mental attitudes, views and opinions, by which we decide on this or that way)?

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However, for a being fixed and rooted in his/its paradigm, there is not much difference how it decides. A root or a branch can grow in this or that way, and reacts to certain stimuli like light or water, but remains fixed and not suited for free movement. The more simple an animal is organized, the more unidirectional its reactions are: "lurk - snap - gorge" and suchlike. The (occasionally) more complex motivations of men lead me conclude that we may be on the threshold before the door to the next paradigm. (Similar to plant-like organisms, corals for example, that are fixed to the ground but can push out and pull in their tentacles... Hagazussa already?).

We can "move" in this way - and this is certainly the most noble expression of "do what thou wilt" and Thelema - by influencing our position in Ennead consciously and constantly, and without mercy giving our decisions a certain orientation and thereby "moving" with this through Ennead and the parallel worlds. (If our personal "thelema" was not a nonsense ie. Choronzon.) I`m sure many of you have experienced that after somebody changed their attitude and opinions, sometimes their environment also begins to change, but without any causal reasons! Just the right people appear; some lucky (or unlucky) opportunities open up; old friends seem to withdraw and appear more and more strange... Maybe a new parallel world has opened, and you move in? But besides these speculations and as a last consequence this means we bring all that we face by our own decisions, and we blame nobody else but our own good selves for "all the bad luck and hard days we suffer from". On the other hand we are not responsible to anything/anybody/anygod for all the shit we are in... its our own hard way! All that has to do with character building starts here. Here and now and in our own earthbound and mortal life and in our own paradigm, we have the chance to move in a certain direction, perhaps "up" or "down" or maybe recognized only from aside/above/from Ennead. Even from the next paradigm maybe. But we have the chance NOW. Possibilities are numerous. Let`s use them for maximum experience.

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CELTIC CRAFT READING LIST - 6 JULY 1991 Rowan Moonstone

*** Marks especially good books. Read these FIRST!! Keep in mind, this is simply a listing of the books that I have found useful. Question everything.

A.E.(GEORGE RUSSELL); "The Candle of Vision", Quest Books, Theosophical Pub. 1975

ALFORD, VIOLET; "The Hobbyhorse & Other Animal Masks", Merlin Press 1978

AMERICAN CONFERENCE FOR IRISH STUDIES; "Guide to Irish Studies in the U.S.A." 1987

ANWYL, EDWARD; "Celtic Religion in Pre-christian Times", Archibald Constable & Co. 1906 ***

ARTOS, ALLEN; "Arthur, The King of Light", Lorien House 1986

ASHE, GEOFFREY; "The Ancient Wisdom", London 1977

BAIN, GEORGE; "Celtic Art: The Methods of Construction", Dover Pub. 1973

BARBER, CHRIS; "Mysterious Wales", Paladin Press 1983

BOASE, WENDY; "Folklore of Hampshire & the Isle of Wight", Rowman & Littlefield 1976

BONWICK, JAMES; "Irish Druids and Old Irish Religion", Arno Press 1976

BORD, JANET & COLIN; "The Secret Country", Grenada 1978 ***

BORD, JANET & COLIN; "Mysterious Britain", Grenada 1974 ***

BORD, JANET & COLIN; "Earth Rites", Grenada 1983 ***

BORD, JANET & COLIN; "Sacred Waters", Paladin Books 1986 ***

BREFFNY, BRIAN DE, ed.; "Ireland, A Cultural Encyclopedia", Thames & Hudson 1983

BREFFNY, BRIAN DE; " The Irish World", Thames & Hudson 1986

BRIGGS, KATHERINE; "Abbey Lubbers, Banshees, & Boggarts", Pantheon 1979

BRIGGS, KATHERINE; "Nine Lives; Cats in Folklore", Rudledge & Kegen Paul 1980

BROWN, PETER, ed. & selected by; "Book of Kells", Alfred A. Knopf 1980

CAMPBELL, J.F. & GEORGE HENDERSON; "The Celtic Dragon Myth", Newcastle Pub. 1981

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CARMICHAEL, ALEXANDER; "Celtic Invocations", Vineyard 1972

CASTLEDEN, RODNEY; "The Wilmington Giant", Turnstone 1983

CHADWICK, NORA; "The Celts", Pelician 1970

CHANT,JOY; "The High Kings", Bantam 1983

CHMELOVA, ELENA; "Celtic Tales", Exeter Books 1982

CLARE, T.; "Archelogical Sites of Devon & Cornwall", Moorland Pub. 1982

COGHLAN, RONAN; "Dictionary of Irish Myth and Legend", Donard Press 1979

COHANE, JOHN PHILLIP; "The Key", Crown Pub. 1969

COLLUM, PADRAIG; "Treasury of Irish Folklore", Crown Pub. 1967

COLLUM, PADRAIC; "Treasury of Irish Folklore", rev. ed. Killenny Press 1967

COLLUM, PADRAIC; "The King of Ireland's Son", McMillian & sons 1933

CONWAY, D.J.; "Celtic Magic", Llewellyn Pub. 1990

COOKE, GRACE & IVAN; "The Light in Britain", White Eagle Pub. Trust 1983

COSMAN, MADELEINE, PELNER; "Medieval Holidays and Festivals", Charles Scribmer & Sons 1981

CROSSLEY-HOLLAND, KEVIN, ed.; "Mabon of the Mabinogion", Thorsen Pub. 1984

CUNLIFFE, BARRY; "The Celtic World", McGraw Hill MCMLXXIX ***

CURTAIN, JEREMIAH; "Myths and Folk Tales of Ireland", Dover Books 1975

DAMES, MICHAEL; "The Avebury Cycle", Thames & Hudson 1977 ***

DANAHER, KEVIN; "The Year in Ireland", (Leinster Leader, Ltd. 1972) Mercier Press 1972 ***

DANIEL, GLYN & PAUL BAHN; "Ancient Places - The Prehistoric & Celtic Sites of Britian", Constable 1987

DAVIDSON, THOMAS; "Rowan Tree and Red Thread", Edinburgh 1949 DAVIES, EDWARD; "The Mythology and Rites of the British Druids", J. Booth 1809

DELANEY, FRANK; "The Celts", Little Brown & Co. 1986

DILLON, MYLES; "Early Irish Literature", University of Chicago Press 1948

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DINNENN, REV. PATRICK S.; "Irish- English Dictionary", Irish Textes Society 1927

DUGGAN, COLM; "Treasures of Irish Folklore", Mercantile Marketing Consultants, Ltd. 1983

DYER, JAMES; "The Penguin Guide To Prehistoric England & Wales", Penguin Books

EVANS-WENTZ, W. Y.; "The Fairy Faith in Celtic Countries", Universtiy Books 1966 ***

FELL, BARRY; "America, B.C.", Wallaby Books 1976

FITZPATRICK, JIM; "The Silver Arm", Paper Tiger Press 1981

FITZPATRICK, JIM; "The Book of Conquests", E.P. Dutton 1978

FLOWER, ROBIN; "The Irish Tradition", Clarendon Press 1947/1978

FORDE, JOHNSTON J.; "Prehistoric Britian & Ireland", W.W. Norton & Co. 1976

FRAZIER, SIR JAMES GORDON; "The Golden Bough", (The Macmillan Company, 1951) Avenel 1981

FRENCH, J.M.F.; "Prehistoric Faith and Worship", London 1912

FROUD, BRIAN & ALAN LEE; "Faeries", Harry M. Abrams 1978

GANTZ, JEFFERY; "Early Irish Myths & Sagas", Penquin 1982

GERALD OF WALES; "The History & Topography of Ireland", Penquin 1982

GLASSIE, HENRY; "Irish Folk History", University of Pennsylvannia Press 1982

GREGORY, LADY AUGUSTA; "Visions and Beliefs in the West of Ireland", Colin Smythe 1920/1979

GREGORY, LADY AUGUSTA; "Gods and Fighting Men of the Celts", John Murray 1913 ***

GUARD, DAVID, "Dierdre: A Celtic Legend", Celestial Arts 1977

HERM, GERHARD; "The Celts", St. Martin's Press 1975

HIGGINS, GODFREY; "Celtic Druids", Philosohpical Research Society 1977

HOPE, MURRY; "Practical Celtic Magic", Aquarian Press 1987

IRISH TEXTES SOCIECTY; "Poems of Egan O'Rahilly", Rev. P.S. Dinnenn & T.O. Donough 1966

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IRISH TEXTES SOCIECTY; "Duanaine Finn", Vol VII, part 1, ed. & trans. Eoin MacNeil

IRISH TEXTES SOCIECTY; Keating, "History of Ireland, Vol 1-4, 1902/1987

IRISH TEXTES SOCIECTY; "Adventures of Suibhne Geilt", ed. & trans. J.G. O'Keefe 1913

IRISH TEXTES SOCIECTY; "Poems on the Marcher Lords", ed. Anne O'Sullivan & Padrain O'Riain 1987

IRISH TEXTES SOCIECTY; "Labor Gabala Erenn", parts 1-4, Trans. R.A.S. MacAlister 1941 ***

JACKSON, KENNETH HURLSTONE; "A Celtic Miscellany", Penguin 1980

JACKSON, KENNETH HURLESTONE; "The Oldest Irish Tradition; A Window on the Iron Age", Cambridge 1964

JACOBS, JOSEPH; "Celtic Fairy Tales", Dover 1963

JONES, GWYN & THOMAS; "The Mabinogion", Dragon's Dream 1982 ***

JOYCE, P.W.; "Social History of Ancient Ireland", Vol 1 & 2 Benjamin Blum Pub. 1968 ***

KERR, MILDRED L., HARNES, ELIZABETH & ROSS, FRANCES; "Giants & Faires", Charles E. Merrill Co. 1946

KINSELLA, THOMAS; "The Tain", Oxford Univ. Press 1969 ***

KNEIGHTLY, THOMAS; "The World Guide to Gnomes, Fairies, Elves, and Other Little People", Avenel Press 1978

KNIGHT, GARETH; "The Secret Tradition in Arthurian Legend", Aquarian Press 1983

KRUTA, VENCESLAS & VERNER FORMAN; "The Celts of the West", Orbis 1985

LEAMY, EDMUND; "Golden Spears", Desmond Fitzgerald 1911

LEHMANN, RUTH P.M.; "Early Irish Verse", University of Texas Press 1982

LOGAN, PATRICK; "The Old Gods", Apple Tree Press 1981

LONSDALE, STEVEN; "Animals & the Origin of the Dance", Thames & Hudson 1982

LUCY, SEAN; "Love Poems of the Irish", Mercier Press 1977

MACALISTER, R.A.S.; "Tara; A Pagan Sanctuary of Ancient Ireland", Charles Schribner & Sons 1931 ***

MACCANA, PROINSIAS; "Celtic Mythology", Hamlyn Pub. 1970

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MACCULLOCH, JOHN ARNOTT; "Religion of the Ancient Celts", Folcroft Library, 1977rep.

MACCULLOCH, JOHN ARNOTT; "The Mythology of all Races in Thirteen volumes; Celtic, Volume III.", Cooper Square Pub. 1967

MACLENNAN, MALCOLM; "A Promouncing & Emtylogical Dictionary of the Gaelic Language", (Scots Gaelic) Aberdeen Univ. Press 1979

MACMANUS, SEUMAS; "The Story of the Irish Race", Devin-Adair Co. 1981

MACNEILL, MAIRE; "The Festival of Lughnasa", Oxford, 1962 ***

MARKALE, JEAN; "Women of the Celts", Inner Traditions International Ltd. 1986

MARRIS, RUTH; "The Singing Swans & Other Irish Stories", Fontana Lions 1978

MARSH, HENRY; "Dark Age Britain", Dorset Press 1970

MATTHEWS, CAITLIN; "The Elements of The Goddess", Element Books 1989

MATTHEWS, CAITLIN; "The Elements of The Celtic Tradition", Element Books 1989

McNEIL, F. MARTIN; "The Silver Bough, Vol 1.: Scottish Folklore & Beliefs", Cannon Gate Classic 1956/1989

O'BRIEN, CHRISTIAN; "The Megalithic Odyssey", Turnstone 1983

O'CONNOR, FRANK; "Short History of Irish Literature", Capricorn Books 1967

O'CONNOR, NORREYS; "Battles & Enchantments", Books for Libraries Press 1922/1970

O'DRISCOLL, ROBERT; "The Celtic Consciousness", George Braziller 1982

O'SULLIVAN, DONALD; "Carolan: The Life & Times & Music of an Irish Harper", Vol 1 & 2, Celtic Music 1983

PEPPERS & WILCOCK; "A Guide to Magical & Mystical Sites - Europe & the British Isles", Harper Colophon Books 1977

POWELL, T.G.E.; "The Celts", Thames & Hudson 1980

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QUILLER, PETER & COURTNEY DAVIS; "Merlin, The Immortal", Spirit of Celtia 1984

REES, ALWEN & BRINLEY; "Celtic Heritage", Oxford 1971 ***

RHYS, JOHN; "Celtic Folklore, Welsh & Manx, Vol.I"

ROLLESTON, T.W.; "Myths & Legends - Celtic", Avenel Press 1985

ROSS, ANNE; "Pagan Celtic Britian", Rudledge & Kegen Paul 1967 ***

ROSS, ANNE, & DON ROBBINS; "The Life & Death of A Druid Prince", Summit 1989 ***

RUTHERFORD, WARD; "Celtic Mythology", Aquarian Press 1987

RUTHERFORD, WARD; "The Druids, Magicians of the West", Aquarian Press 1978 ***

SEYMOUR, ST. JOHN; "Irish Witchcraft and Demonology", 1913

SHARKEY, JOHN; "Celtic Mysteries", Thames & Hudson 1975/1987

SJOESTEDT, MARIE-LOUISE; "Gods and Heroes of the Celts", Methven & Co. Ltd. 1949 ***

SMITH, LESLEY M.; "The Dark Age: The Making of Britian", Schocker Books 1984

SPENCE, LEWIS; "The Minor Traditions of British Mythology", Rider & Co. 1948

SPENCE, LEWIS; "The Magic Arts in Celtic Britain", Anchor Press

SPENCE, LEWIS; "British Fairy Origins", Aquarian Press 1946

SQUIRE, CHARLES; "Celtic Myth & Legend, Poetry & Romance", Newcastle 1975 ***

STEWART, R.J.; "Book of Merlin", Blandford Press 1988

STEWART, R.J., ed.; "Merlin & Woman", Blandford Press 1988

STEWART, R.J.; "Mystic Life of Merlin", Arcana Press 1986

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STEWART, R.J.; "The Underworld Tradition", Aquarian Press 1985

SUTHERLAND, ELISABETH; "Ravens & Black Rain", Corgi Books 1985 ***

THURNEYSON; "Old Irish Reader", Dublin Institut for Advanced Studies 1968

TOULSON, SHIRLEY; "The Winter Solstice", Jill Norman & Hobhouse 1981 ***

WHITE, CAROLYN; "A History of Irish Fairies", Mercier Press 1976 ***

WHITLOCK, RALPH; "In Search of Lost Gods", Phaidon Press 1979

WILDE, LADY; "Ancient Legends, Mystic Charms, & Superstitions of Ireland With Sketches of the Irish Past" Chatto & Windus 1925

WILLIAMS, GWYNN A.; "Madoc, The Legend of the Welsh Discovery of America", Oxford Univ. Press 1987

WILLIAMSON, JOHN; "The Oak King, the Holly King & the Unicorn", Harper & Row 1974 ***

WOOD-MARTIN, W. G.; "Traces of the Elder Faiths of Ireland, Vols 1 & 2", Kennicat Pub. 1902/1970 ***

YEATS, W.B.; "Fairy & Folktales of Ireland", Pan Books 1882 & 1882/ 1973

YEATS, W.B. & LADY GREGORY; "Irish Myth, Legend, & Folklore", Avenel Press 1986

YOUNG, ELLA; "The Wondersmith and His Son", David McKay Co. 1927

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THE COVENANT OF THE GODDESS

PURPOSE

The Covenant of the Goddess was founded in 1975 to increase cooperation among Witches, and to secure for Witches and covens the legal protection enjoyed by members of other religions.

FUNCTIONS

The Covenant publishes a newsletter; issues ministerial credentials on request to qualified persons; sponsors a national festival each summer; and encourages networking nationally, as well as regionally through local councils.

STRUCTURE

The Covenant is incorporated as a non-profit religious organization in California, though it has grown to be a nationwide organization. It is a confederation of covens and solitaires of various traditions, who share in the worship of the Goddess and the Old Gods and subscribe to a common code of ethics. The Covenant holds a Grand Council annually to elect national officers, set a budget, and decide matters which require deliberation by the full membership. Decisions are usually made by consensus.

CODE OF ETHICS

* An ye harm none, do as ye will.

* Since our religion and arts and practices peculiar to it are the gift of the Goddess, membership and training in a local coven or tradition are bestowed free, as gifts, and only on those persons who are deemed worthy to receive them. However, a coven may expect each of its members to bear a fair share of its ordinary operating expenses.

* All persons have the right to charge reasonable fees for the services by which they earn a living, so long as our religion is not thereby exploited.

* Every person associated with this Covenant shall respect the autonomy and sovereignty of each coven, as well as the right of each coven to oversee the spiritual, mental, emotional and physical development of its members and students in its own way, and shall exercise reasonable caution against infringing upon that right in any way.

* Members of this Covenant shall respect the traditional secrecy of our religion.

* Members of this Covenant should ever keep in mind the underlying unity of our religion as well as the diversity of its manifestations.

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* These ethics shall be understood and interpreted in light of one another, and especially in light of the traditional laws of our religion.

CONFIDENTIALITY

All information give to the Covenant of the Goddess or any of its officials is considered strictly confidential, unless you indicate otherwise. No information about members is published or given out without explicit written permission. Direct access to the Covenant's mailing list is limited to the Board of Directors. Maximum privacy is assured.

NEWSLETTER

At every Sabbat the Covenant publishes a newsletter of Craft and Pagan news, original articles, poetry, humor, rituals and announcements. Member covens receive the newsletter automatically. Individual coveners and non-members who donate a suitable tax-deductible gift will also be placed on the mailing list, to receive the newsletter and other mailings. Circulation is limited to members and friends of the Covenant.

FINANCES

An annual membership tithe is set every year by the Grand Council to cover bare expenses, based on the previous year's expenses and any projected cost increases. The annual financial statement is published in the newsletter. Other activities are supported by fund-raising. All contributions to the Covenant of the Goddess are greatly appreciated and are tax-deductible.

APPLYING FOR MEMBERSHIP

Any Goddess-supporting coven or solitaire can be eligible for membership in the Covenant of the Goddess if certain criteria and requirements are met. All inquiries into membership should be sent to the National Credentials Officer. If the coven or solitaire is in an area near a local council, the National Officer will forward the inquiry to the local Credentials Officer, who will respond. A member can apply in person at a council meeting, or by filling out the appropriate form and sending it in with the initial membership tithe.

GENERAL CRITERIA FOR COVEN MEMBERSHIP

* Generally focus thealogy and ritual, etc., around worship of the Goddess and the Old Gods (or the Goddess alone).

* Believe and follow a code of ethics compatible with that of the Covenant.

* Have been meeting monthly or oftener for at least six months.

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* Have three more members who have been formally accepted into the clergy.

* Be a cohesive, self-perpetuating group.

REQUIREMENTS FOR MEMBERSHIP

Full Membership: The applicant must be recommended without reservation by two active members of the Covenant.

Provisional Membership: The applicant may be recommended by one member; and then within a year and a day make a viable effort to get to know other members, in order to achieve Full Member status.

The appropriate Credentials Officer (National or local) shall verify information regarding criteria and credentials.

COVEN-AT-LARGE

This is the term we use to represent the many Witches who are solitaires, i.e. practicing alone. Each local council may devise its own standards for admission of coveners-at-large, in harmony with national guidelines.

LOCAL COUNCILS

A local council is a smaller branch of the Covenant, consisting of at least three member covens of at least two different traditions, in reasonably close geographic proximity to each other. The local councils generally meet more often than the national organization. They may initiate independent projects, sponsor local festivals and workshops, and generally work together for common goals close to home. As the Covenant continues to grow, we encourage new member covens close to one another to form their own local councils.

VOTING

When a matter requiring a decision is presented before the Covenant in council, it is discussed by the members in attendance until a consensus is reached. If a consensus cannot be reached, then a vote is taken. A coven holding a current Full Membership is entitled to one vote. Each such coven also holds the power to veto, though this is exercised only in extreme cases. A coven with Provisional Membership is entitled to one vote, but does not hold veto power.

A coven-at-large is entitled to one vote if, and only if, three individuals are physically present at the council and unanimous in their choice of vote.

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MINISTERIAL CREDENTIALS

In order to receive Ministerial Credentials as a Priestess or Priest, a person shall:

1. Be an active member of a coven which is a Full Member of the Covenant.

2. Have been "confirmed" to taking on the full commitment to the requirements of that coven's Tradition of our religion.

3. Have undergone at least a full year of active training for the ministry of that Tradition.

These credentials shall remain valid only so long as the person remains an active member of the coven which remains an active member of the Covenant.

In order to be eligible to receive Ministerial Credentials as an Elder, a person shall:

1. Satisfy (2.) and (3.) above.

2. Have undergone an additional full year of active training for the ministry.

3. Be fully able to form a coven, admit members, and train them in the tenets and practices of that Tradition.

These credentials shall remain valid for life, unless specifically revoked, so long as the person remains in contact with the Covenant.

THE NATIONAL FESTIVAL

The annual Grand Council or national business meeting is held as part of a national festival, which is open to the whole membership as well as Pagans and Witches who are not part of the Covenant. The festival is usually held at a secluded campground or resort, and moves to a different area of the country each summer. In addition to the council meeting, the program includes workshops on magick and the Craft, concerts, a potluck feast, a talent show, and the opportunity to purchase (or barter for) art, crafts and ritual tools by Pagan artisans. Registration information is available in the newsletter.

FOR MORE INFORMATION:

Write to: Covenant of the Goddess, P.O. Box 1226, Berkeley, CA 94704.

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A Pledge to Pagan Spirituality

I am a Pagan andI dedicate Myself tochanneling the Spiritual Energy of my Inner Self to help and to heal myself and others.

* I know that I am a part of the Whole of Nature. May I grow in understanding of the Unity of all Nature. May I always walk in Balance.

* May I always be mindful of the diversity of Nature as well as its Unity and may I always be tolerant of those whose race, appearance, sex, sexual preference, culture, and other ways differ from my own.

* May I use the Force(psychic power) wisely and never useit for aggression nor for malevolent purposes. May I never direct it to curtail the free will of another.

* May I always be mindfulthat I create my own reality and that I have the power within me to create positivity in my life.

* May I always act in honorable ways: being honest with myself and others, keeping my word whenever I have given it, fulfilling all responsibilities and commitments I have taken on to the best of my ability.

* May I always remember that whatever is sent out always returns magnified to the sender. May the Forces of Karma move swiftly to remind me of these spiritual commitments when I have begin to falter from them, and may I use this Karmic feedback to help myself grow and be more attuned to my Inner Pagan Spirit.

* May I always remain strong and committed to my Spiritual ideals in the face of adversity and negativity. May the Force of my Inner Spirit ground out all malevolence directed my way and transform it into positivity. May my Inner Light shine so strongly that malevolent forces can not even approach my sphere of existence.

* May I always grow in Inner Wisdom & Understanding. MayI see every problem that I face as an opportunity to develop myself spiritually in solving it.

* May I always act out ofLove to all other beings on this Planet -- to other humans, to plants, to animals, to minerals, to elementals, to spirits, and to other entities.

* May I always be mindful that the Goddess and God in all their forms dwell within me and that this divinity is reflected through my own Inner Self, my Pagan Spirit.

* May I always channel Love and Light from my being. May my Inner Spirit, rather than my ego self, guide all my thoughts, feelings, and actions.

SO MOTE IT BE

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The Craft (Witchcraft - NOT to be confused with Satanism. A true Witch has nothing to do with this, even though there are some Satanists who (unright-fully) call themselves "Witch".) contains a large number of groups with bonds to each other, for the most part, which are looser than those you will find between Christian churches. Each has it's own traditions, it's own beliefs, it's own pantheon, etc. So just WHAT is it that, overall, a Witch believes in? The American Council of Witches was formed to determine what it was that all Witches have in common, belief-wise. In the early 1970's, a paper was released with their findings, and gives a good overall picture of it. The following is the text of that paper. ====================================================================== BASIC PRINCIPLES OF THE CRAFT 1. The first principle is that of love, and it is expressed in the ethic, "DO AS YOU WILL, SO LONG AS YOU HARM NONE" a)love is not emotional in it's essence, but is an attribute of the individual as expressed in relation to other beings; b) harming others can be by thought, word, or deed; c) it is to be understood the "none" includes oneself; d) the harm which is to be regarded as unethical is gratuitous harm; war, in general, is gratuitous harm, although it is ethical to defend oneself and one's liberty when threatened by real and present danger, such as defense against invasion. 2. The Witch must recognize and harmonize with the forces of the universe, in accord with the Law of Polarity: everything is dual; everything has two poles; everything has it's opposite; for every action there is a reaction; all can be categorized as either active or reactive in relation to other things. a) Godhead is one unique and transcendent wholeness, beyond any limitationsor expressions; thus,it is beyond our human capacity to understand and identify with this principle of Cosmic Oneness, except as It is revealed to us in terms of It's attributes and operation. b) The most basic and meaningful attribute of the One that we, as humans, can relate to and understand, is that of polarity, of action and reaction; therefore Witches recognize the Oneness of the Divinity, but worship and relate to the Divine as the archetypal polarity of God and Goddess, the All-Father and the Great Mother of the universe. The Beings are as near as we can approach to the One within our human limitations of understanding and expression, though it is possible to experience the divine Oneness through the practices of the Mysteries. c) Harmony does not consist of the pretty and the nice, but the balanced, dynamic,poised co-operation and co-relation.

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3. The Witch must recognize, and operate within the framework of the Law of Cause and Effect; every action has it's reaction, and every effect has it's cause. All things occur according to this law; nothing in the universe can occur outside this law, though we may not always appreciate the relation between a given effect and it's cause. Subsidiary to this is the Law of Three, which states that whatever goes forth must return threefold, whether of good or ill; for our actions affect more than people generally realize, and the resulting reactions are also part of the harvest. 4. As Above, So Below. That which exists in the Macrocosm exists, on a smaller scale and to a lesser degree, in the Microcosm. The powers of the universe exist also in the human, though in general instance they lie dormant. The powers and abilities can be awakened and used if the proper techniques are practiced, and this is why initiates of the Mysteries are sworn to guard the secrets from the unworthy: Much harm can be done by those who have power without responsibility, both to others and to themselves according to the Laws of Cause and Effect and of Threefold Return. a) Since our philosophy teaches that the universe is the physical manifestation of the Divine, there can be nothing in the universe which does not partake of the nature of the Divine; hence, the powers and attributes of the Divine exist also in the manifest, though to much smaller degree. b) These powers can be awakened through the various techniques of theMysteries, and,although they areonly capable of small effects in and of themselves, it is possible to use them in order to draw upon the forces of the universe. Thus humanity can be the wielders of the power of the Gods, a channel for Godhead to act within It's own manifestation. This, then, is further reason for the oath of secrecy. c) Since the universe is the body of the One, possessing the same attributes as the One, it's Laws must be the principles through and by which the One operates. By reasoning from the known to the unknown, one can learn of the Divine, and thus of oneself. Thus the Craft is a natural religion, seeing in Nature the expression and revelation of Divinity. 5. We know that everything in the universe is in movement or vibration and is a function of that vibration. Everything vibrates; all things rise and fall in a tidal system that reflects the motion inherent in the universe and also in the atom. Matter and energy are but two poles of one continuous phenomenon. Therefore the Witch celebrates, harmonizes with, and makes use of the tides of the universe and of life as expressed through the cycle of the seasons and the motion of the solar system. These ritual observances are the eight great Festivals of the Year, referred to as the Wheel of the Year. Further, the Witch works with the forces and tides of the Moon, for this body is the mediator of much energy to our planet Earth and thus to ourselves.

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6. Nothing is dead matter in the universe. All things exist, therefore all things live, though perhaps in a different manner from that which we are used to calling life. In view of this, the Witch knows that there is no true death, only change from one condition to another. The universe is the body of Godhead, and therefore possesses one transcendent consciousness; all things partake of the consciousness, in varying levels of trance/awareness. a) Because of this principle, all things are sacred to the Witch, for all partake of the one Life. b) Therefore the Witch is a natural ecologist, for Nature is part of us as we are a part of Nature. 7. Astrology can be useful in marking and interpreting the flow and ebb of the tides of our solar system, and thus of making use of those tides; astrology should not be debased into mere fortune-telling. 8. Throughout the development of the human race, civilizations have seen and worshipped many and various attributes of the Divine. These universal forces have been clothed in forms which were expressive to the worshipper of the attribute of the Godhead which they expressed. Use of these symbolic representations of t h e natural and divine forces of the universe, or god forms, is a potent method for contacting and utilizing the forces they represent. Thus the Gods are both natural and truly divine, and man-made in that the forms with which they are clothed are products of humanity's striving to know the Godhead. a) In keeping with the Law of Polarity, these god-forms are brought into harmony by the one great Law whichstates: All Gods are oneGod. All Goddesses areone Goddess. There is one Initiator. This law is an expression of our understanding that all of the forces of the universe, by whatever ethnic god-form is chosen to clothe and relate to whichever force, can be resolved into the fundamental polarity of the Godhead, the Great Mother and the All-Father. b) It is the use of differing god forms, of differing ethnic sources or periods,which is the basis ofmany of the differencesbetween thevariousTraditions oftheCraft. EachTraditionuses theforms,andthusthenames,which to thatTradition bestexpress and awakenan understandingofthe forcerepresented,accordingto the areas of emphasis of the Tradition. c) Because we know that differing names or representations arebutexpressionsofthesamedivineprinciplesand forces,werequire ourmemberstoswearthat theywill nevermockthenames bywhichanotherhonors theDivine, eventhough thosenames bedifferentfrom andseemingly lessexpressive thanthe namesand godforms usedby our Tradition(for tothe membersof anotherTradition, using it's names, oursmay easily seemequally less expressive).

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9. A Witch refuses to allow her/himself to be corrupted by the great guilt neuroses which have been foisted on humanity in the name of the Divine, thus freeing the self of the slavery of the mind. The Witch expresses responsibility for her/his actions, and accepts the consequences of them; guilt is rejected as inhibiting to one's self-actualization, and replaced by the efforts of the Witch to obey the teachings of harmlessness, responsibility for t h e consequences of one's actions, and the goal of actualizing the full powers of the individual. a) We refuse to believe that a human being is born innately sinful,and recognizetheconcepts ofsinandguilt aretremendouslyinhibitingto thehumanpotential;the consequencesof theLawof CauseandEffect,called karma bysome, arenot punishment,but therecurrences of situations andtheir effectsbecause theindividualas notgained the Wisdomneeded tohandle or avoidsuch situations. b) There is no heaven except that which we ourselves make of ourlifeonEarth,andlikewisethereisnohellexcept theeffectsofourunwiseactions.Deathisnotfollowed bypunishmentorreward,but bylifeandthecontinuing evolution of the human potential. c) One cannot damn the divine in oneself; one can, however, cutoneselfofffromitthroughthe rejectionofwisdom anda refusaltostrive forself-realization. This cutting off does not lead to personal suffering in"hell", forthereisnoSelftosufferifthetieto one'sown divinityhasbeensevered;whatremainsis merelyanemptyshell,a"personality"orthought-form devoid of it's ensouling Spark of the Divine Fire. 10. We know of the existence of the life-force which ensouls all living things, that is, all that exists. We know that a spark of this Divine Fire is within each and every thing that exists, and that it does not die; only the form of it's existence changes. We know that this spark of the life-force returns to manifestation again and again in order to fully realize and actualize it's potential, evolving finally to the peak and essence of existence which is pure being. In this process of reincarnation each form returns in the same type of form, though it's ever-increasing actualization may lead to higher levels of existence of that form. Man returns as man, cat as feline, mineral as mineral, each class of form evolving as the individual forms of that class evolve. 11. This process of evolution through successive incarnations in manifest form works through the utilizations of wisdom gained, t h e essence of the life-experience. This essence of experience, o r Wisdom, is an attribute of the spark of life itself, one and inseparable (see 9a).

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12. We must care for the body, for it is the vehicle of the spark of life, the form by which we attain. Thus we must heal the body of it's ills and keep it a tuned and perfected tool; so must we heal others (both physically and psychologically) as far as it is within our power to do so. However, we cannot interfere with the life of another, even to heal, except at their request or with t h e i r express permission; unless such non-interference would be inhibiting to our own, ethical existence and development -- and even then the responsibilities and consequences must be understood and accepted. This, then, is one of the important reasons for the communal life the Witches under the guidance of t h e Priesthood: That the group may be guided by wisdom and experience, with the aid and support of one's peers; and that one's actions may be guided by the influence of the ethical life of the group as a whole. 13. Harmony with, and utilization of, the great natural forces of the universe is called magick. By magick we speak, not of the supernatural, but of the superbly natural, but whose laws and applications are not as yet recognized by the scientific establishment. The Witch must strive to recognize these forces, learn their laws, attune her/himself to them, and make use of them. The Witch must also be aware that power corrupts when used_only_ for thegains of theself, and thereforemust strive to serve humanity: Either through the service in the Priesthood, or by example and effects of his/her life on others. The choice must be made in accord with the true nature of the Witch.

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This article is excerpted from the Rocky Mountain Pagan Journal. Each issue of the Rocky Mountain Pagan Journal is published by High Plains Arts and Sciences; P.O. Box 620604, Littleton Co., 80123, a Colorado Non-Profit Corporation, under a Public Domain Copyright, which entitles any person or group of persons to reproduce, in any form whatsoever, any material contained therein without restriction, so long as articles are not condensed or abbreviated in any fashion, and credit is given the original author.! IN GRANDMOTHER'S LAP Copyright 1987, RMPJ "Morals are the nagging fear that somebody somewhere may be having a good time." --H. L. Mencken What is the difference between one of us and Oral Roberts? Well, hopefully there are lots of differences, but the top one on my list is that I work on being ethical and he is a moralist. The moralist knows how everybody else should behave in order to be a good person, avoid Hell, fit into decent society, etc., etc. He is quite likely to feel that he is a valid exception to all his own rules, since he can handle temptation and control his outcomes. His main characteristic is frantic paranoid distrust of other people. No one should be seen nude, for instance, because this would be un-bearably sexually arousing and lead to promiscuity, neglect of ordinary duties, etc. He knows he can control himself, but everybody else has to be "protected" from their evil impulses. His major defence is projection: "I'm not oversexed, and of course I'd never want to be or want to be unfaithful to my wife, but that woman in the (name situation or article of clothing) sure is asking for it. Ultimate expressions of this type of thinking are wife-beating -- one man said, "When I walked into the self-help group I thought that when they heard what I'd had to put up with they'd con-gratulate me for not having killed her." -- and witch-burning -- "I am a good person. Bad things do not happen to good people. A bad thing has happened to me. Somebody did it! Kill them!" In essence, the moralist is saying "It can't be my fault (I'm not able to face the idea that it might be my fault). It must be somebody else's fault. If people would just follow these few simple rules, which I'll be glad to explain to them, nothing would go wrong and I wouldn't have to feel anxious. But since they won't all follow my rules, everything is their fault, not mine, and I don't have to feel anxious."

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To me this is nauseating. I have no idea how you "should" behave; who are you? What's the situation? Who else is affected? Even then, the best I could offer would be some suggestions of courses of action which might have good results -- but I don't believe there are any simple rules for human conduct which are always "right." What I do believe is that ethical behavior consists of choosing your actions such that you can look at yourself in the mirror in the morning without flinching. Which means I can see a Corsican being ethical and killing another person as part of a feud; a gypsy being ethical and defrauding a gaujo. I suspect that what I mean here is that ethics impel you to be true to your own values, while morals make you want to a) control others, and b) not get caught yourself. But being ethical implies that they are your own values, which you have thought through and decided to accept, and not just the ones you have swallowed whole from your family or culture. Marjoe, a famous evangelist who later went straight, described preaching hellfire and damnation and then going back to the motel and making love to his girlfriend of the moment -- who had to be flown in from New York so the locals wouldn't know what he was doing. Oral Roberts says people have to give him $8 million, or God will "call him home." These are examples of people whose highest priority is influencing others, making the right kind of impression - the actuality doesn't seem to be really relevant to their choice-making process. The ethical person, on the other hand, may not care at all about the impression he is erig; he will say in total sincerity "I know I look like a fool for doing it, but I couldn't have lived with myself if I hadn't." Or even harder, "I know you think I'm being hard and cruel, but I honestly believe this is the best solution in the circumstances." Next issue (are you holding your breath?) the difference be- tween act idealism and absolute idealism, or how to tell a witch from a fundamentalist without a score card. The Spinster Aunt .......... FROM RMPJ, 2/3/1987

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EXEGESIS ON THE WICCAN REDE by Judy Harrow originally published in HARVEST - Volume 5, Number 3 (Oimelc, 1985) second publication: THE HIDDEN PATH - Volume X, Number 2 Beltane, 1987) All religions began with somebody's sudden flashing insight, enlightenment, a shining vision. Some mystic found the way and the words to share the vision, and, sharing it, attracted followers. The followers may repeat those precise and poetic words about the vision until they congeal into set phrases, fused language, repeated by rote and without understanding. Cliches begin as great wisdom - that's why they spread so fast - and end as ritual phrases, heard but not understood. Living spirituality so easily hardens to boring religious routine, maintained through guilt and fear, or habit and social opportunism - any reason but joy. We come tothe Craft witha first generation'sjoy ofdiscovery, and a first generation's memory of bored hours of routine worship in our childhood. Because we have known the difference, it is our particular challenge to find or make ways to keep the Craft a living, real experience for our grandchildren and for the students of our students. I think the best ofthese safeguards is already builtinto the Craft as we know it, put there by our own good teachers. On our Path, the mystic experience itself is shared, not just the fruits of mysticism. We give all our students the techniques, and the protective/supportive environment that enable almost every one of them to Draw the Moon and/or Invoke the God. This is an incredibly radical change from older religions, even older Pagan religions, in which the only permissible source of inspiration has been to endlessly reinterpret and reapply the vision of the Founder (the Bible, the Book of the Law, the Koran, ... ). The practice of Drawing the Moon is the brilliant crown of the Craft. But notice how often, in the old myths, every treasure has its pitfalls? I think I'm beginning to see one of ours. Between the normal process of original visions clotting into cliche, and our perpetual flow of new inspiration, we are in danger of losing the special wisdom of those who founded the modern Craft. I do not think we should assiduously preserve every precious word. My love for my own Gardnerian tradition does not blind me to our sexist and heterosexist roots. And yet, I want us to remain identifiably Witches and not meld into some homogeneous "New Age" sludge. For this, I think we need some sort of anchoring in tradition to give us a sense of identity. Some of the old sayings really do crystallize great wisdom as well, life-affirming Pagan wisdom that our culture needs to hear.

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So I think it's time for a little creative borrowing from our neighbors. Christians do something they call "exegesis;" Jews have a somewhat similar process called "midrash." What it is something between interpretation and meditation, a very concentrated examination of a particular text. The assumption often is that every single word has meaning (cabalists even look at the individual letters). Out of this inspired combination of scholarship and daydream comes the vitality of those paths whose canon is closed. The contemporary example, of course, is Christian Liberation Theology, based on a re-visioning of Jesus that would utterly shock John Calvin. Althoughour canon is not closed - andthe day it is the day I quit - I'm suggesting that we can use a similar process to renew the life of the older parts of our own still-young heritage. So, I'dlike totry doingsome exegesison anessential statement of the Craft way of life. Every religion has some sort of ethic, some guideline for what it means to live in accordance with this particular mythos, this worldview. Ours, called the Wiccan Rede, is one of the most elegant statements I've heard of the principle of situational ethics. Rather than placing the power and duty to decide about behavior with teachers or rulebooks, the Rede places it exactly where it belongs, with the actor. eight words the Wiccan Rede fulfill: AN IT HARM NONE, DO WHAT YOU WILL. I'd like to start with the second phrase first, and to take it almost word by word. Do what YOU will. This is the challenge to self-direction, to figure out what we want, and not what somebody else wants for us or from us. All of us are subject to tremendous role expectations and pressures, coming from our families, our employers, our friends, society in general. It's easy to just be molded, deceptively easy to become a compulsive rebel and reflexively do the opposite of whatever "they" seem to want. Living by the Rede means accepting the responsibility to assess the results of our actions and to choose when we will obey, confront or evade the rules. Do what you WILL. This is the challenge to introspection, to know what we really want beyond the whim of the moment. The classic example is that of the student who chooses to study for an exam rather than go to a party, because what she really wants is to be a doctor. Again, balance is needed. Always going to the library rather than the movies is the road to burnout, not the road to a Nobel. What's more, there are others values in life, such as sensuality, intimacy, spirituality, that get ignored in a compulsively long-term orientation. So, our responsibility is not to mechanically follow some rule like "always choose to defer gratification in your own long-term self interest," but to really listen within, and to really choose, each time.

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DO what you will. This is the challenge to action. Don't wait for Prince Charming or the revolution. Don't blame your mother or the system. Make a realistic plan that includes all your assets. Be sure to include magic, both the deeper insights and wisdoms of divination and the focusing of will and energy that comes from active workings. Then take the first steps right now. But, beware of thoughtless action, which is equally dangerous. For example, daydreaming is needed, to envision a goal, to project the results of actions, to check progress against goals, sometimes to revise goals. Thinking and planning are necessary parts of personal progress. Action and thought are complementary; neither can replace the other. When youreally lookat it, wordby word, itsounds likea subtle and profound guide for life, does it not? Is it complete? Shall "do what you will" in fact be "the whole of the law" for us? I think not. The second phrase of the Rede discusses the individual out of context. Taken by itself, "DO WHAT YOU WILL" would produce a nastily competitive society, a "war of each against all" more bitter than what we now endure. That is, it would if it were possible. Happily, it's just plain not. Pagan myth and modernbiology alike teach us that ourEarth is one interconnected living sphere, a whole system in which the actions of each affect all (and this is emphatically not limited to humankind) through intrinsic, organic feedback paths. As our technology amplifies the effects of our individual actions, it becomes increasingly critical to understand that these actions have consequences beyond the individual; consequences that, by the very nature of things, come back to the individual as well. Cooperation, once "merely" an ethical ideal, has become a survival imperative. Life is relational, contextual. Exclusive focus on the individual Will is a lie and a deathtrap. The qualifying "AN IT HARM NONE," draws a Circle around the individual Will and places each of us firmly within the dual contexts of the human community and the complex life-form that is Mother Gaia. The first phrase of the Rede directs us to be aware of results of our actions projected not only in time, as long-term personal outcomes, but in space - to consider how actions may effect our families, co-workers, community, and the life of the Earth as a whole, and to take those projections into account in our decisions. But, like the rest of the Rede, "an it harm none" cannot be followed unthinkingly. It is simply impossible for creatures who eat to harm none. Any refusal to decide or act for fear of harming someone is also a decision and an action, and will create results of some kind. When you consider that "none" also includes ourselves, it becomes clear that what we have here is a goal and an ideal, not a rule. The Craft,assuming ethical adulthood,offers us norote rules. We will always be working on incomplete knowledge. We will sometimes just plain make mistakes. Life itself, and life-affirming religion, still demands that we learn, decide, act, and accept the results. Judy Harrow

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The Witches' Creed Hear Now the words of the witches, The secrets we hid in the night, When dark was our destiny's pathway, That now we bring forth into light. Mysterious water and fire, The earth and the wide-ranging air, By hidden quintessence we know them, And will and keep silent and dare. The birth and rebirth of all nature, The passing of winter and spring, We share with the life universal, Rejoice in the magical ring. Four times in the year the Great Sabbat Returns, and the witches are seen At Lammas and Candlemas dancing, On May Eve and old Hallowe'en. When day-time and night-time are equal, Whensun is at greatest and least, The four Lesser Sabbats are summoned, And Witches gather in feast. Thirteen silver moons in a year are, Thirteen is the coven's array. Thirteen times at Esbat make merry, For each golden year and a day. The power that was passed down the age, Each time between woman and man, Each century unto the other, Ere time and the ages began. When drawn is the magical circle, By sword or athame of power, Its compass between two worlds lies, In land of the shades for that hour.

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This world has no right then to know it, And world of beyond will tell naught. The oldest of Gods are invoked there, The Great Work of magic is wrought. For the two are mystical pillars, That stand at the gate of the shrine, And two are the powers of nature, The forms and the forces divine. The dark and the light in succession, The opposites each unto each, Shown forth as a God and a Goddess: Of this our ancestors teach. By night he's the wild wind's rider, The Horn'd One, the Lord of the Shades. By day he's the King of the Woodland, The dweller in green forest glades. She is youthful or old as she pleases, She sails the torn clouds in her barque, The bright silver lady of midnight, The crone who weaves spells in the dark. The master and mistress of magic, That dwell in the deeps of the mind, Immortal and ever-renewing, With power to free or to bind. So drink the good wine to the Old Gods, And Dance and make love in their praise, Till Elphame's fair land shall receive us In peace at the end of our days. And Do What You Will be the challenge, So be it Love that harms none, For this is the only commandment. By Magic of old, be it done! Doreen Valiente, "Witchcraft For Tomorrow" pp.172-173

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Hill Country Pagan Grove Austin, Texas, U.S.A. Published December 1982 by C.C.C. Creative Cooperative Consolidated 12611 Research Blvd. Number 125 Austin, Texas 78759 U.S.A. First edition, December 1982 Second edition, revised, April 1983 PREFACE Some have asked how this little booklet came into being. It's all very straightforward: as the most visible representatives of paganism here in Austin, Texas, I and my consort, Arnthor Phalius, are asked often to appear in public to talk about witchcraft. The questions included here are those most often asked, along with the answers we give. Of course we cannot pretend to speak for all Pagans, only for ourselves. But the little booklet has been well-received as a non-threatening method of getting to know a subject like Wicca. Occasionally we will find someone who has had negative experiences with persons who call themselves Wiccans or Witches, and in those cases they expressed relief on find that `other types' of Pagans existed than those which had given them their initial bad impressions. The Directory* is an individual effort at networking in the Sunbelt. Here in Texas there are many traditions and varieties of Paganism, and if one isn't to be alone, one must learn that there are more similarities than differences in Paganism and the other major religions. Pagans have always known this, but for various reasons, have not stepped forward as representatives of this view. I (Merlana) am a mystic who responds to the Universal Mind as it is expressed in Nature. It is my deep belief that persons who reverence these principles are unified at bottom, and separated only by the illusion of words, which are not reality. Sometimes words aren't even adequate representations of `Reality`! It is my intention in this little booklet to re-define some issues and terms in the way that my tradition sees them. It so happens that much of the rest of Paganism falls within this general framework. (NOTE: A `tradition' is a varietal type, like `denomination'). If youalready know the subject and wish to differ, your comments are welcome. If you are new to the subject, perhaps here you'll find some questions answered, and (if wanted) fellowship with others who are on similar paths. Directory* listings are free to those in the Sunbelt of the USA (South and Southwest.) New editions are published irregularly.

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If you don't live in the Sunbelt, but have goods or services which interest Pagans, you may also put an ad into the Directory.* Write for details. Blessed be, Merlana April 1983 1. WHAT IS WICCA? `Wicca' (pronounced Wick-ah) is one name given to the Nature religions practiced in Northern Europe and the Middle East from the times of the ice ages. It is one spiritual path out of many in a group of spiritual practices known as NeoPaganism. NeoPaganism is currently in a world-wide revival, led by persons and groups in the United States and Britain. 2. HOW DO WICCA AND NEOPAGANISM FIT TOGETHER? Wicca is one subsidiary form, or `tradition,' similar to the way Christianity has many forms. One can be a Christian and still be Baptist, Methodist or Roman Catholic. In the same way, one can be a Pagan but ascribe to another, more specific, sub-variety of philosophy. 3. IS IT THE SAME AS WITCHCRAFT? One linguistic theory has the word Wicca coming from Olde English `Wicca-Craeft', meaning `craft of the wise ones.' Most followers of Wicca (and most Pagans) prefer not to use the terms `witchcraft' or `witch' because of the emotional connotations these words carry in our society. Generally, one who calls him or herself a `witch' without further qualifications is seeking notoriety and special attention. Those of us who guard the portals of personal Power (like Carlos Casteneda's character Don Juan) are normally hard to find or engage in discussion. Our Mysteries are carefully hidden from the world, and from those who might be tempted to misuse them. 4. WHAT DO YOU BELIEVE ABOUT GOD? Although Pagans generally agree that one God exists and is the same regardless of name, they vary in specific concepts about God, as in other religions. What an individual Pagan holds is strictly a matter of personal belief. However, occasionally a tradition will teach highly-specific concepts, structures and mythologies. If one finds oneself in disagreement, the best policy is `voting with the feet', or withdrawing to find another group who better agrees. NOTE: Sometimes it may be easierto gather together a group of people who believe as you do to form an entirely new group. That's the purpose of networking, or what the booklet is designed for.

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Most Wiccans divide the Godhead (generally conceived of as Mother Nature) into two forces. One force is male and the other female. They are called respectively: The God and The Goddess. Between them, these two divinities create balance and harmony in the Eternal Dance. They represent the forces of birth, death and regeneration symbolized in the change of the seasons. Wiccans call 5this cycle The Wheel Of The Year. Most rituals celebrate the Wheel Of The Year and our deep, meaningful participation in natural cycles of change. Because the male force has been in ascendancy for thousands of years due to the Christian, Moslem and Jewish religions, there is presently a tendency to emphasize The Goddess, especially by feminists (or by those whose personal concept of God happens to be female). We also believe in Magick, which is a partnership between humanity and the Universal Mind. This partnership creates changes in what we normally call `reality', i.e., change accomplished with prayer. These changes can seem miraculous or merely coincidental, and always include personal effort. Magick is not the same as `wishing.' 5. WHAT HAPPENS AT A WICCAN CEREMONY? There are several types of get-togethers that Pagans of all traditions attend. The most available and open is called a `Grove,' where those who wish may study both spiritual and ceremonial topics. Most groves emphasize fellowship and harmony of mind between their members. You should choose one as much for how you blend with the personalities of the members as for a particular brand of teaching. Eight times a year, at the solstices and equinoxes, May Day, Halloween, and other points on the lunar calendar, Pagans gather together (usually outdoors under trees) to celebrate Nature and the turn of the seasons. These celebrations consist of dancing, prayer, invocations, and rituals passed down from the many traditions through the ages. We also urge participants to develop and use their own original rituals and to share them with others. Because we dance and pray in a standing Circle (or sometimes a spiral), and because we draw at these times from the Universe spherical energies of protection and power - these meetings are called (appropriately enough!) Circles. 6. HOW CAN I ATTEND A GROVE OR CIRCLE? Wiccans and Pagans tend to be very private, and do not advertise their faith at publicly as some others might. This is mainly because of past persecutions. However, for those who are sincerely interested, there always exist persons with whom to visit and explore that interest. Check the Directory* at the back of this booklet for names of others who are open to contacts.

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If you are sincere and rally want to setout upon the Pagan path, the first step is to find a Grove to study with. After a Grove accepts you, eventually you will attend Circles. 7. DO I HAVE TO GIVE UP MY OTHERSPIRITUAL PATHS TO BECOME A WICCAN? That will depend on the tradition and the teacher. In general, Pagans are most tolerant of any philosophical structure, and ask only that the tolerance be returned. You will not be requested to do anything that differs with your beliefs and spiritual needs. 8. DOES BEING PAGAN MAKE A PERSON SPECIAL OR DIFFERENT? Well yes, of course. But the special qualities are available to everybody. Everything that Pagans do with Magick is done in other religions by other names. It is only that we have found that these particular formulas, beliefs, and celebrations work best for us. These are varying approaches to (and grasps of) personal Power. One way of recognizing someone who is truly Powerful is to note whether he or she seems to need control or influence over others. True personal power is content to control only the self, and personal reality. 9. DO YOU CAST SPELLS ON OTHER PEOPLE? The major law in our religion is: "Do what you will, an it hurt no other." (The Golden Rule) In other words, no one is prevented from exploration of God and GodSelf as long as others are not harmed. We do believe in directing the energies of the universe toward accomplishment of certain ends, but magick is never effective on another person unless the person specifically requests it and takes responsibility for that request. Attempts at so-called `black' magick, or use of the universal energies for negative or harmful purposes, only result in karmic backlash magnified at least threefold on the unfortunate would-be black magician. Our tradition does not believe in the possibility of `psychic attack', and hence does not teach methods for combating it. Our philosophy tells us that to raise a force against `psychic attack' is only to create that which you fear. 10. ARE PAGANS ANTI-CHRISTIAN? No. But many Christians are anti-Pagan. Historically there has existed an adversary relationship between Christianity and the Nature Religions (largely created by Christians.) It takes much universal love not to strike back when attacked, and occasionally a Pagan might seem bitter or afraid as the result of anti-Pagan treatment. This is only a personal reaction, not a characteristic of the religion itself.

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It is also true that Wiccans and Pagans have suffered dismissal from jobs and worse simply from their religious affiliation being revealed. Events like these lead to a certain caution and sometimes even an attitude approaching mild paranoia. 11. WHO IS IN CHARGE OF PAGANISM? Each person is in charge of him or herself, responsible totally to Godd/ess. One might hear an individual called High Priestess, or Priest, but this title has more to do with the role played in ceremonies than with status in any formal hierarchy. Groves and teaching groups sometimes have various levels of initiation, but again, these are individual to each tradition. 12. WHAT MAKES WICCA DIFFERENT FROM OTHER PATHS THAT BELIEVE IN THE PSYCHIC POWERS? We usually find that people most often comment on the robes and the tools. Traditionally we wear special garments while engaging in devotions, as a male Jew wears prayer shawl and skullcap. The garments have symbolisms, and stand for beliefs of the person wearing them. The tools are: a cup, knife, staff (or wand), and the pentacle, a 5-pointed star with 5th point upward, enclosed in a circle. For those familiar with the tarotcards, this was the original source of the tarot suits as well as many meanings and symbolisms in the tarot deck. 13. WHAT IS DONE WITH THE TOOLS? They are used, along with other objects, like candles, bells, and incense to focus energies and influence Universal forces with our prayers. If the format reminds you of Roman Catholic mass, that's because much of the indigenous Nature Religion's mysteries were `adopted' when Christianity moved into Northern Europe -- into England, Scotland, Ireland and Scandinavia ... the lands of the Celts.

Also, if the tools and concepts seem to resemble elements in Rosicrucianism, the Caballa, and the Masonic Temple, it is because the latter paths drew and adopted Pagan rituals and forms for other uses. Since ours was an oral tradition we gratefully acknowledge the role these organizations played in bringing to modern times knowledge and insights which have otherwise been lost.

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Here's a bit of trivia: Although the Founding Fathers of the U.S.A. generally held indifferent attitudes about Christianity they were all thirty-third degree Masons. Obviously they sought to incorporate their high ideals into writing our first constitution. This odd fact explains to some people why fundamentalist Christians and the constitution occasionally seem to be at cross-purposes.

14. HOW LARGE IS THE RELIGION? Since Wicca, or Paganism, is an alternative religion uninterested in power or clout, we measure our `size' usually only by spiritual growth. There is a national newspaper published quarterly by which many Pagans keep in touch. 15. WHAT ABOUT SCIENCE AND TECHNOLOGY? That's magick, too! Craft practitioners of old WERE the scientists ... there was need for healers and herbalists, agriculture and astronomy experts. The scientific method has now made teaching these subjects respectable in universities. But in the process we have lost the lore's former integration of the spiritual relationship between God Expressed As Nature and ourselves. Manyof us are scientifically trained and hold technological jobs and interests. This does not interfere with but only adds to a desire for ritual celebration and union with Godd/ess. Also many of us are ourselves practicing psychics, or are interested in extrasensory perception (ESP) and its uses. Paganism makes available a philosophical structure for all of these ends utilized effectively for millennia. It urges individuals to develop their personal powers within that structure and to use them thereafter in a responsible way.

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16. THAT'S SOMETHING ELSE: WHY DON'T I EVER HEAR OR READ ABOUT PAGAN CHARITIES OR GOOD WORKS? Good news makes terrible press. News media and supermarket tabloids would much rather print scandal and controversy. How many times have you seen a headline that attributed a person's conduct to his/her belief in Witchcraft? Do you ever see the same types of stories about Moslems, Jews or Christians? In addition, organized charity can only be accomplished undercertain forms of organized religious structures. That takes leadership, delegation of powers, community resources and accumulation of money and collective wealth. We focus instead on personal responsibility and the necessity of reflecting Godd/ess in our characters and lives. Occasionally persons in the Craft will join together to change a situation or to help someone, but this is always done quietly and with the full knowledge and permission of those for whom the help of change in requested. It is always done without taking public credit. We feel that Godd/ess knows, and that is all we need. 17. HOW CAN WE SUM THIS UP IN A FEW WORDS? Wicca, a branch of the spiritual movement called Neopaganism (or Paganism) is primarily a religion of personal, mystical relationship between the Universal Mind as expressed in Nature and the individual. It believes in Magick, or positive change wrought by prayer and ceremonial ritual. It brings its practitioners the joy of union and harmony with Godd/ess as expressed in Nature as well as fellowship with other persons who are on similar paths. Personal responsibility and growth are stressed, dogma and rigid beliefs are discouraged. MAY GODD/ESS SPEAK TO YOU IN THE VOICE YOU HEAR BEST. BLESSED BE!

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A LITTLE LESS MISUNDERSTANDING (What Christians Don't Understand about Neopaganism) by J. Brad Hicks Q: Are you a witch? A: That's actually a tricky question to answer, so let me go about it in a round-about way. What I am is a Neopagan. Neopaganism is a beautiful, complex religion that is not in opposition to Christianity in any way - just different. However, some of the people that the Catholic church burned as "witches" were people who practiced the same things that I do. In identification with them and the suffering that they went through, some of us (Neopagans) call ourselves witches. One expert, P.E.I. Bonewits, says that there are actually several kinds of groups who call themselves "witches." Some are people whose ancestors were the village healers, herbalists, midwives, and such, many of whom had (or were ascribed to have) mental, psychic, or magical powers, which were passed down through the family in the form of oral tradition, and Bonewits calls them "Traditional Witches." Some are people who have deliberately used the term to oppose themselves to Christianity, are practicing "Satanists," and practice (deliberately) most of the practices invented by the Inquisitors. Bonewits calls them "Gothic" or "Neo-Gothic Witches." Of a different kind are some radical feminist groups, who call themselves witches because they believe that the original Inquisition was primarily anti-female; some of these also practice magic, many of them do not - Bonewits calls them "Feminist Witches." But the vast majority of modern witches are harmless people who worship God in many forms, including the Lord of the Dance, the Lady, and the Mother Earth. These are the people that Bonewits (and I) call"Neopagan Witches" - and this is what I am. I hope that this helps more than it confuses. Q: Are you a devil worshipper? A: I'm tempted to just say, "No!" and leave it at that, but that probably isn't enough. Devil worship (including Satanism) is really a Christian heresy. (If you don't believe me, ask an expert - say, any well-read pastor or theology professor.) In order to worship Satan, you have to believe in him - and there are no references to Satan outside of the Christian Bible. So to be a Satanist or a devil worshipper, you have to believe in the accuracy of the Christian Bible, then identify yourself with God's Enemy, proclaim that you are "evil," and then try to "fight against Jesus" or similar nonsense. Neopagans do not accept the Christian Bible as a source of truth. As a source of some beautiful poetry, sometimes, or as a source of myth, but not as a source of truth. Emphatically, we do not believe that God has an Opposite, an evil being trying to destroy God, the world, man, or whatever. So it is non-sensical to say that Neopagans worship Satan. Of course, many people insist that any god other than JHVH/Jesus (and his other Biblical names) is a demon or an illusion created by Satan. Well, you're welcome to believe that if you like - but over half of the world's population is going to be unhappy at you. Jews and followers of Islam are just as confident that they worship the True God as you are, and resent being called devil worshippers. So do I.

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Q: What do Neopagans believe about God? A: Neopaganism is a new religion with very, very old roots. It harks back to the first religions that man ever practiced (based on the physical evidence). Neopagans worship a variety of symbols from the Old Religions - the practices of the ancient Celts, the Greeks, the Egyptians, the Romans - and differ with each other over what those symbols really represent. What I (and many others) believe is that they are all aspects of God (or maybe, the Gods) - some kind of beautiful, powerful, and loving being or force that ties all of life together and is the origin of all miracles - including miracles such as written language, poetry, music, art ... Q: Do Neopagans have a Bible? A: Not most of us. The closest analogue would be a witch's Book of Shadows, which is a sort of notebook of legends, poetry, history, and magic ritual which is copied by every newly-initiated witch, then added to. But on the whole, even a Book of Shadows isn't what Christians think of as a Bible. It's not infallible (couldn't be, they've been brought to us via hastily-copied texts under trying circumstances), it doesn't prescribe a specific code of morality (except for a few general guidelines), and it doesn't claim to be dictated by God - except for a few, debatable parts. Those of us who aren't witches don't even have that much. Neopaganism is a religious system that relies more on the individual than on the Book or the Priest. One of the principal beliefs of Neopaganism is that no one, not Pope nor Priest nor Elder, has the right to interfere with your relationship to God. Learn from whomever you want, and pray to whatever name means the most to you. Q: Did you say magic? Do Neopagans believe in the occult? A: Cringe. What a badly worded question - but I hear it all the time. Neopagans as a rule don't "believe in the occult" - we practice magic. Magic is simply a way to focus the mental abilities that you were born with, and use them to change the world in positive ways. Magic can also be mixed with worship; in which case it differs very little from Christian prayer. Q: But I thought that you said that you weren't a demon-worshipper? A: That's right. Magic and demonology are two different things. Magic you also know as "psychic powers" or "mentallics" or even as "the power of positive thinking" - in essence, the magical world view holds that "reality" is mostly a construct of the human mind, and as such, can be altered by the human mind. That's all there is to it.

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Q: How do you become a Neopagan? A: In a very real sense, nobody every "becomes" a Neopagan. There are no converts, as no conversion is necessary. Neopaganism is an attitude towards worship, and either you have it or you don't. My case is not atypical. All of my life, I have been fascinated by the old mythologies. I have always found descriptions of the Greek Gods fascinating. If I had any religious beliefs as a child, it was that somewhere, there was a God, and many people worship Him, but I had no idea what His name was. I set out to find Him, and through an odd combination of circumstances, I because convinced that his Name was Jesus. But seven years later, I had to admit to myself that Whoever God is, he answers non-Christians' prayers as well as those in the name of Jesus. In either case, true miracles are rare. In both cases, the one praying has a devout experience with God. After searching my soul, I admitted that I could not tell that I was better off than when I believed in the Old Gods. And in the mean time, I had found out that other people also loved the Old Gods - and that they call themselves Neopagans. When I realized that what I believed was little or no different that what they believed, I called myself a Neopagan, too. The common element for nearly all of us is that nearly all of us already believed these things, before we found out that anyone else did. "Becoming" a pagan is never a conversion. It's usually a home-coming. No one ever "brainwashed" me. I finally relaxed, and stopped struggling against my own self. Q: I've heard about witches holding orgies and such. Do you? A: No, that sort of thing doesn't appeal to me. Most of the crap that you've heard about "witch orgies" is nonsense made up by the National Enquirer to sell magazines. But I shouldn't be flippant about this, because it underlies a serious question - what kind of morality do Neopagans hold to? "Eight words the Wiccan Rede fulfill: An it harm none, do what thou will!" from an old Book of Shadows That about sums it all up. Neopaganism teaches that it is harmful to yourself (and dangerous) to harm others. It also teaches that trying to impose your moral standards on somebody else's behavior is (at least) foolish - and probably dangerous, as you run some serious chance of hurting that person. Perhaps in a sense Neopagans don't have morality, for as R. A. Wilson said, "There are no commandments because there is no Commander anywhere," but Neopagans do have ethics - standards for behavior based on honor and mutual benefit.

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Q: I saw on the news that Neopagans use a star in a circle as their emblem. Isn't that a Satanic symbol? A: A pentacle (that's what it's called) is a Satanic symbol in precisely same sense that the cross is a Nazi symbol. The German National Socialist Party used an equal-armed cross with four flags attached to it as their emblem. (Yes, I know - that's a swastika. Well, before the Nazis made the word common knowledge, people just called it a "bent cross" - it's an old heraldic symbol, and it means the same thing that a normal cross does). That doesn't make the Nazis good Christians, and it doesn't make Christians into Nazis. In the same sense, Satanists (and some rock groups) use a type of pentacle as their emblem. That doesn't make them Neopagans, nor does it mean that Neopagans are Satanists (or even rock-and-rollers). Q: Are Neopagans opposed to Christianity? A: Some Neopagans are ex-Christians, and I'm not going to deny that some of them have a grudge against the Church because of what they perceived as attempts to control their minds. Further, many Neopagans are suspicious of the Church, because it was in the name of Jesus Christ that nine million of our kind were murdered. Neopagans are opposed to anyone who uses force to control the minds of others. Does that include you? If not, then it means that Neopagans as such are not opposed to you. Do you work for the benefit of mankind, are you respectful to the Earth? Then it makes us allies, whether or not either of us wants to admit it. - - - - - - - - - - There are manyother misconceptions in the popularmind about the Neopagan religion. Unless you've studied it, read about it from sympathetic sources, then you really don't know anything about Neopagan history, beliefs, practices, customs, art, science, culture, or magic. But it would take several entire books to teach you, and I already fear that I will be accused of trying to win converts (despite what I've said above). If you are curious and willing to learn, try some of the following books: Margot Adler, _Drawing Down the Moon_ Starhawk, _The Spiral Dance_ P.E.I. Bonewits, _Real Magic_ Stewart Farrar, _What Witches Do_.

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NEOPAGANISM By Eric S. Raymond I. Introduction The neopagan phenomenon is a loose collection of religious movements, experiments and jokes that offers a healthy alternative to the dogmatism of the Judeo/Christian/Islamic mainstream (on the one hand) and the mushy-mindedness of most 'New Age' groups (on the other). This article,prepared atthe requestof anumber ofcurious net. posters, offers a brief description of neopagan thought and practice. A list of good sources for further study are listed at the end. II. What is a neopagan? I used the term 'religious' above, but as you'll see it's actually more than somewhat misleading, and I (like many other neopagans) use it only because no other word is available for the more general kind of thing of which the neopagan movement and what we generally think of as 'religion' are special cases. Neopaganism is 'religious' in the etymological sense of 're ligare', to rebind (to roots, to strengths, to the basics of things), and it deals with mythology and the realm of the 'spiritual'. But, as we in the Judeo/Christian West have come to understand 'religion' (an organized body of belief that connects the 'supernatural' with an authoritarian moral code via 'faith') neopaganism is effectively and radically anti-religious. I emphasize this because it is important in understanding what follows. Common characteristics of almostall the groups that describe themselves as 'neopagan' (the term is often capitalized) include: 1. Anti-dogmatism Neopagan religions are religions of practice, pragmatism and immediate experience. The emphasis is always on what they can help the individuals in them to *do* and *experience*; theology and metaphysics take a back seat, and very little 'faith' or 'belief' is required or expected. In fact many neopagans (including yours truly) are actively hostile to 'faith' and all the related ideas of religious authority, 'divine revelation' and the like. 2. Compatibility with a scientific world-view This tends to follow from the above. Because neopaganism is centered in experiences rather than beliefs, it doesn't need or want to do vast overarching cosmologies or push fixed Final Answers to the Big Questions -- understanding and helping human beings relate to each other and the world as we experience it is quite enough for us. Thus, we are generally friendly to science and the scientific world-view. Many of us are scientists and technologists ourselves (in fact, by some counts, a plurality of us are computer programmers!).

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3. Reverence for nature, sensuality, and pleasure Mostneopaganisms makeheavy use ofnature symbolismand encourage people to be more aware of their ties to all the non-human life on this planet. Explicit worship of 'Gaia', the earth ecosphere considered as a single interdependent unit, is common. Veneration of nature deities is central to many traditions. Ecological activism is often considered a religious duty, though there is much controversy over what form it should take. Bypreference, mostneopagans holdtheir ceremoniesoutdoors under sun or moon. Seasonal changes and astronomical rhythms (especially the solstices, equinoxes and full and new moons) define the ritual calendar. Ritual and festivenudity arecommon; to benaked before natureis often considered a holy and integrating act in itself. Sex is considered sacramental and sexual energy and symbolisms permeate neopagan practice (we like to contrast this with Christianity, in which the central sacrament commemorates a murder and climaxes in ritual cannibalism). 4. Polytheism, pantheism, agnosticism Most neopaganisms are explicitly polytheistic -- that is, they recognize pantheons of multiple deities. But the reality behind this is more complex than it might appear. First, many neopagans are philosophical agnostics or even atheists; there is a tendency to regard 'the gods' as Jungian archetypes or otherwise in some sense created by and dependent on human belief, and thus naturally plural and observer-dependent. Secondly, asin many historicalpolytheisms, there isan implicit though seldom-discussed idea that all the gods and goddesses we deal with are 'masks', refractions of some underlying unity that we cannot or should not attempt to approach directly. And thirdly, there is a strong undercurrent of pantheism, the belief that the entire universe is in some important sense a responsive, resonating and sacred whole (or, which is different and subtler, that it is proper for human beings to view it that way).

Many neopagans hold all three of these beliefs simultaneously. 5. Decentralized, non-authoritarian organization; no priestly elite Neopagans have seen what happens when a priesthood elite gets temporal power; we want none of that. We do not take collections, build temples, or fund a full-time clergy. In fact the clergy-laity distinction is pretty soft; in many traditions, all members are considered 'in training' for it, and in all traditions every participant in a ritual is an active one; there are and can be no pew-sitting passive observers.

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Mostneopagan traditionsare (dis)organizedashorizontal networks of small affinity groups (usually called 'circles', 'groves', or 'covens' depending on the flavor of neopagan involved). Priests and priestesses have no real authority outside their own circles (and sometimes not much inside them!), though some do have national reputations. Many of us keep a low profile partly due to a real fear of persecution. Too many of our spiritual ancestors were burned, hung, flayed and shot by religions that are still powerful for a lot of us to feel safe in the open. Down in the Bible Belt the burnings and beatings are still going on, and the media loves to hang that 'Satanist' label on anything it doesn't understand for a good juicy story. Also, we never proselytize. This posting is about as active a neopagan solicitation as anyone will ever see; we tend to believe that 'converts' are dangerous robots and that people looking to be 'converted' aren't the kind we want. We have found that it works quite well enough to let people find us when they're ready for what we have to teach. 6. Reverence for the female principle Oneof the most striking differencesbetween neopagan groups and the religious mainstream is the wide prevalence (and in some traditions dominance) of the worship of goddesses. Almost all neopagans revere some form of the Great Mother, often as a nature goddess identified with the ecosphere, and there are probably more female neopagan clergy than there are male. Most neopagan traditions are equalist (these tend to pair the Great Mother with a male fertility-god, usually some cognate of the Greek Pan). A vocal and influential minority are actively feminist, and (especially on the West Coast) there have been attempts to present various neopagan traditions as the natural 'women's religion' for the feminist movement. The effects of this kind of politicization of neopaganism are a topic of intense debate within the movement and fuel some of its deepest factional divisions. 7. Respect for art and creativity Neopaganism tends to attractartists and musicians as muchas it attracts technologists. Our myth and ritual can be very powerful at stimulating and releasing creativity, and one of the greatest strengths of the movement is the rich outgrowth of music, poetry, crafts and arts that has come from that. It is quite common for people joining the movement to discover real talents in those areas that they never suspected. Poets and musicians have the kind of special place at neopagan festivals that they did in pre-literate cultures; many of our best-known people are or have been bards and songsmiths, and the ability to compose and improvise good ritual poetry is considered the mark of a gifted priest(ess) and very highly respected.

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8. Eclecticism "Steal from any source that doesn't run too fast" is aneopagan motto. A typical neopagan group will mix Greek, Celtic and Egyptian mythology with American Indian shamanism. Ritual technique includes recognizable borrowings from medieval ceremonial magic, Freemasonry and pre-Nicene Christianity, as well as a bunch of 20th-century inventions. Humanistic psychology and some of the more replicable New Age healing techniques have recently been influential. The resulting stew is lively and effective, though sometimes a bit hard to hold together. 9. A sense of humor Neopagans generally believethat itis more dangerousto takeyour religion too seriously than too lightly. Self-spoofery is frequent and (in some traditions) semi-institutionalized, and at least one major neopagan tradition (Discordianism, known to many on this net) is *founded* on elaborate spoofery and started out as a joke. Oneof the most attractive features of the neopagan approach is that we don't confuse solemnity with gloom. Our rituals are generally celebratory and joyous, and a humorous remark at the right time need not break the mood. We generally feel that anyreligion that can't stand tohave fun poked at it is in as sad shape as the corresponding kind of person. III. What kinds of neopagan are there, and where did they come from? Depending onwho you talkto and whatdefinitions you use,there are between 40,000 and 200,000 neopagans in the U.S.; the true figure is probably closer to the latter than the former, and the movement is still growing rapidly following a major 'population explosion' in the late '70s. The numericallylargest and most influentialneopagan group is the 'Kingdom of Wicca' -- the modern witch covens. Modern witchcraft has nothing to do with Hollywood's images of the cackling, cauldron-stirring crone (though wiccans sometimes joke about that one) and is actively opposed to the psychopathic Satanism that many Christians erroneously think of as 'witchcraft'. Your author is an initiate Wiccan priest and coven leader of long standing. Otherimportant subgroupsinclude thoseseeking torevive Norse, Egyptian, Amerind, and various kinds of tribal pantheons other than the Greek and Celtic ones that have been incorporated into Wicca. These generally started out as Wiccan offshoots or have been so heavily influenced by Wiccan ritual technique that their people can usually work comfortably in a Wiccan circle and vice-versa. There arealso the variousorders of ceremonialmagicians, most claiming to be the successors to the turn-of-the-century Golden Dawn or one of the groups founded by Alesteir Crowley during his brilliant and notorious occult career. These have their own very elaborate ritual tradition, and tend to be more intellectual, more rigid, and less nature-oriented. They are sometimes reluctant to describe themselves as neopagans.

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The Discordians (and, more recently, the Discordian-offshoot Church of the Sub-Genius) are few in number but quite influential. They are the neopagan movement's sacred clowns, puncturing pretense and adding an essential note to the pagan festivals. Many Wiccans, especially among priests and priestesses, are also Discordians and will look you straight in the eye and tell you that the entire neopagan movement is a Discordian hoax... Neopaganism used to be largely a white, upper-middle-class phenomenon, but that has been changing during the last five years. So called 'new-collar' workers have come in droves during the eighties. We still see fewer non-whites, proportionately, than there are in the general population, but that is also changing (though more slowly). With the exception of a few nut-fringe 'Aryan' groups detested by the whole rest of the movement, neopagans are actively anti-racist; prejudice is not the problem, it's more that the ideas have tended to be accepted by the more educated segments of society first, and until recently those more educated segments were mostly white. OntheEastCoast, ahigher-than-general-populationpercentage of neopagans have Roman Catholic or Jewish backgrounds, but figures suggest this is not true nationwide. There is also a very significant overlap in population with science-fiction fandom and the Society for Creative Anachronism. Politically, neopagans are distributed about the same as the general population, except that whether liberal or conservative they tend to be more individualist and less conformist and moralistic than average. It is therefore not too surprising that the one significant difference in distribution is the presence of a good many more libertarians than one would see in a same-sized chunk of the general population (I particularly register this because I'm a libertarian myself, but non-libertarians have noted the same phenomenon). These complexities are obscured by the fact that the most politically active and visible neopagans are usually ex-hippie left-liberals from the '60s. I think the most acute generalization made about pagans as a whole is Margot Adler's observation that they are mostly self-made people, supreme individualists not necessarily in the assertive or egoist sense but because they have felt the need to construct their own culture, their own definitions, their own religious paths, out of whatever came to hand rather than accepting the ones that the mainstream offers. IV. Where do I find out more? I have deliberatelynot said much aboutmythology, or specific religious practice or aims, or the role of magic and to what extent we practice and 'believe' in it. Any one of those is a topic for another posting; but you can get a lot of information from books. Here's a basic bibliography:

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Adler, Margot _Drawing_Down_the_Moon_ (Random House 1979, hc) This book is a lucid and penetrating account of who the modern neo-pagans are, what they do and why they do it, from a woman who spent almost two years doing observer-participant journalism in the neo-pagan community. Especially valuable because it combines an anthropologist's objectivity with a candid personal account of her own feelings about all she saw and did and how her ideas about the neo-pagans changed under the impact of the experiences she went through. Recommended strongly as a first book on the subject, and it's relatively easy to find. There is now a revised and expanded second edition available. Starhawk _The_Spiral_Dance_ An anthology of philosophy, poetry, training exercises, ritual outlines and instructive anecdotes from a successful working coven. First-rate as an introduction to the practical aspects of magick and running a functioning circle. Often findable at feminist bookstores. Shea, Robert and Wilson, Robert Anton _Illuminatus!_ (Dell, 1975, pb) This work of alleged fiction is an incredible berserko-surrealist rollercoaster that _will_ bend your mind into a pretzel with an acid-head blitzkrieg of plausible, instructive and enlightening lies and a few preposterous and obscure truths. Amidst this eccentric tale of world-girdling conspiracies, intelligent dolphins, the fall of Atlantis, who _really_ killed JFK, sex, drugs, rock and roll and the Cosmic Giggle Factor, you will find Serious Truths about Mind, Time, Space, the Nature of God(dess) and What It All Means -- and also learn why you should on no account take them Seriously. Pay particular attention to Appendix Lamedh ("The Tactics of Magick"), but it won't make sense until you've read the rest. This was first published in 3 volumes as _The_Eye_In_The_Pyramid_, _The_ Golden_Apple_ and _Leviathan_, but there's now a one-volume trade paperback carried by most chain bookstores under SF. Campbell, Joseph W., _The_Masks_of_God_ (Viking Books, 1971, pb) One of the definitiveanalytical surveys of world mythography-- and readable to boot! It's in 4 volumes: I. _Primitive_Mythology_ II. _Oriental_Mythology_ III. _Occidental_Mythology_ IV. _Creative_Mythology_ The theoretical framework of these books is a form of pragmatic neo-Jungianism which has enormously influenced the neopagans (we can accurately be described as the practice for which Campbell and Jung were theorizing). Note especially his predictions in vols. I & IV of a revival of shamanic, vision-quest-based religious forms. The recent Penguin pb edition of this book should be available in the Mythology and Folklore selection of any large bookstore.

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Bonewits, Isaac, _Real_Magic_ (Creative Arts Books, 1979, pb) A fascinating analytical study of the psychodynamics of ritual and magick. This was Bonewits's Ph.D. thesis for the world's only known doctorate in Magic and Thaumaturgy (UCLA Berkeley, 1971). Hardest of the five to find but well worth the effort -- an enormously instructive, trenchant and funny book. V. Will there be more net.info on this topic? I am also available to answer questions by email or phone. Be warned that I will probably tell you to go off and study some more, rather than referring you to a group, if you haven't read at least two out of the five above or else good equivalents like Michael Harner's _Way_Of_The_Shaman_ (Castaneda, UFOlogy books and anything on astrology or the Great Pyramid will *not* count! Grrr...!). No fooling, learning to do this stuff right is hard work and demands a lot more rigor and clear thinking than most people associate with 'occultism'. But it's also fun and empowering and could turn out to be one of the couple most important things you do with your life. If response to this posting is heavy, I may post some stuff on Wiccan ritual practice and theology, that being what I know best.

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W H A T I S W I C C A ? An Introduction to "The Old Religion" of Europe and its Modern Revival by Amber K, High Priestess Our Lady of the Woods P.O. Box 176 Blue Mounds, Wisconsin 53517 (This leaflet may be reproduced and distributed exactly as-is, without further permission from the author, provided it is offered free of charge. Changes in the text, however, must be approved in advance by the author. Thank you!) WICCA (sometimes called Wicce, The Craft, or The Old Religion by its practitioners) is an ancient religion of love for life and nature. In prehistoric times, people respected the great forces of Nature and celebrated the cycles of the seasons and the moon. They saw divinity in the sun and moon, in the Earth Herself, and in all life. The creative energies of the universe were personified: feminine and masculine principles became Goddesses and Gods. These were not semi-abstract, superhuman figures set apart from Nature: they were embodied in earth and sky, women and men, and even plants and animals. This viewpoint is still central to present-day Wicca. To most Wiccans, everything in Natures -- and all Goddesses and Gods -- are true aspects of Deity. The aspects most often celebrated in the Craft, however, are the Triple Goddess of the Moon (Who is Maiden, Mother, and Crone) and the Horned God of the wilds. These have many names in various cultures. Wicca had its organized beginnings in Paleolithic times, co- existed with other Pagan ("country") religions in Europe, and had a profound influence on early Christianity. But in the medieval period, tremendous persecution was directed against the Nature religions by the Roman Church. Over a span of 300 years, millions of men and women and many children were hanged, drowned or burned as accused "Witches." The Church indicted them for black magic and Satan worship, though in fact these were never a part of the Old Religion. The Wiccan faith went underground, to be practiced in small, secret groups called "covens." For the most part, it stayed hidden until very recent times. Now scholars such as Margaret Murray and Gerald Gardner have shed some light on the origins of the Craft, and new attitudes of religious freedom have allowed covens in some areas to risk becoming more open. How do Wiccan folk practice their faith today? There is no central authority or doctrine, and individual covens vary a great deal. But most meet to celebrate on nights of the Full Moon, and at eight great festivals or Sabbats throughout the year.

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Though some practice alone or with only their families, many Wiccans are organized into covens of three to thirteen members. Some are led by a High Priestess or Priest, many by a Priestess/Priest team; others rotate or share leadership. Some covens are highly structured and hierarchical, while others may be informal and egalitarian. Often extensive training is required before initiation, and coven membership is considered an important commitment. There are many branches or "traditions" of Wicca in the United States and elsewhere, such as the Gardnerian, Alexandrian, Welsh Traditional, Dianic, Faery, Seax-Wicca and others. All adhere to a code of ethics. None engage in the disreputable practices of some modern "cults," such as isolating and brainwashing impressionable, lonely young people. Genuine Wiccans welcome sisters and brothers, but not disciples, followers or victims. Coven meetings include ritual, celebration and magick (the "k" is to distinguish it from stage illusions). Wiccan magick is not at all like the instant "special effects" of cartoon shows or fantasy novels, nor medieval demonology; it operates in harmony with natural laws and is usually less spectacular -- though effective. Various techniques are used to heal people and animals, seek guidance, or improve members' lives in specific ways. Positive goals are sought: cursing and "evil spells" are repugnant to practitioners of the Old Religion. Wiccans tend to be strong supporters of environmental protection, equal rights, global peace and religious freedom, and sometimes magick is used toward such goals. Wiccan beliefs do not include such Judeao-Christian concepts as original sin, vicarious atonement, divine judgement or bodily resurrection. Craft folk believe in a beneficent universe, the laws of karma and reincarnation, and divinity inherent in every human being and all of Nature. Yet laughter and pleasure are part of their spiritual tradition, and they enjoy singing, dancing, feasting, and love. Wiccans tend to be individualists, and have no central holy book, prophet, or church authority. They draw inspiration and insight from science, and personal experience. Each practitioner keeps a personal book or journal in which s/he records magickal "recipes," dreams, invocations, songs, poetry and so on. To most of the Craft, every religion has its own valuable perspective on the nature of Deity and humanity's relationship to it: there is no One True Faith. Rather, religious diversity is necessary in a world of diverse societies and individuals. Because of this belief, Wiccan groups do not actively recruit or proselytize: there is an assumption that people who can benefit from the Wiccan way will "find their way home" when the time is right.

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Despite the lack of evangelist zeal, many covens are quite willing to talk with interested people, and even make efforts to inform their communities about the beliefs and practices of Wicca. One source of contacts is The Covenant of the Goddess, P.O. Box 1226, Berkeley, CA 94704. Also, the following books may be of interest: (Ask your librarian.) DRAWING DOWN THE MOON by Margot Adler THE SPIRAL DANCE by Starhawk POSITIVE MAGIC by Marion Weinstein WHAT WITCHES DO by Stewart Farrar WITCHCRAFT FOR TOMORROW by Doreen Valiente

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RE-THINKING THE WATCHTOWERS or 13 Reasons Air should be in the North ======================================= by Mike Nichols copyright 1989 by Mike Nichols (fondly dedicated to Kathy Whitworth) INTRODUCTION It all started 20 years ago. I was 16 years old then, and a recent initiate to the religion of Wicca. Like most neophytes, I was eager to begin work on my Book of Shadows, the traditional manuscript liturgical book kept by most practicing Witches. I copied down rituals, spells, recipes, poems, and tables of correspondences from every source I could lay hands on. Those generally fell into two broad categories: published works, such as the many books available on Witchcraft and magic; and unpublished works, mainly other Witches' Books of Shadows. Twenty years ago, most of us were "traditional" enough to copy everything by hand. (Today, photocopying and even computer modem transfers are becoming de rigueur.) Always, we were admonished to copy "every dot and comma", making an exact transcription of the original, since any variation in the ceremony might cause major problems for the magician. Seldom, if ever, did anyone pause to consider where these rituals came from in the first place, or who composed them. Most of us, alas, did not know and did not care. It was enough just to follow the rubrics and do the rituals as prescribed. But something brought me to an abrupt halt in my copying frenzy. I had dutifully copied rituals from different sources, and suddenly realized they contained conflicting elements. I found myself comparing the two versions, wondering which one was "right", "correct", "authentic", "original", "older", etc. This gave rise to the more general questions about where a ritual came from in the first place. Who created it? Was it created by one person or many? Was it ever altered in transmission? If so, was it by accident or intent? Do we know? Is there ever any way to find out? How did a particular ritual get into a Coven's Book of Shadows? From another, older, Book of Shadows? Or from a published source? If so, where did the author of the published work get it? I had barely scratched the surface, and yet I could already see that the questions being raised were very complex. (Now, all these years later, I am more convinced than ever of the daunting complexity of Neo-Pagan liturgical history. And I am equally convinced of the great importance of this topic for a thorough understanding of modern Witchcraft. It may well be a mare's nest, but imagine the value it will have to future Craft historians. And you are unconditionally guaranteed to see me fly into a passionate tirade whenever I'm confronted with such banal over-simplifications as "Crowley is the REAL author of the Third Degree initiation," or "Everyone KNOWS Gardner INVENTED modern Witchcraft.")

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CONFLICTING TRADITIONS The first time I noticed conflicting ritual elements was when I was invited as a guest to attend another Coven's esbat celebration. When the time came to "invoke the Watchtowers" (a ritual salutation to the four directions), I was amazed to learn that this group associated the element of Earth with the North. My own Coven equated North with Air. How odd, I thought. Where'd they get that? The High Priestess told me it had been copied out of a number of published sources. Further, she said she had never seen it listed any other way. I raced home and began tearing books from my own library shelves. And sure enough! Practically every book I consulted gave the following associations as standard: North = Earth, East = Air, South = Fire, West = Water. Then where the heck did I get the idea that Air belonged in the North? After much thought, I remembered having copied my own elemental/directional associations from another Witch's Book of Shadows, her Book representing (so she claimed) an old Welsh tradition. Perhaps I'd copied it down wrong? A quick long-distance phone call put my mind at ease on that score. (When I asked her where she'd gotten it, she said she THOUGHT it was from an even older Book of Shadows, but she wasn't certain.) By now, I felt miffed that my own tradition seemed to be at variance with most published sources. Still, my own rituals didn't seem to be adversely affected. Nor were those of my fellow Coven members, all of whom put Air in the North. Further, over the years I had amassed lots of associations and correspondences that seemed to REQUIRE Air to be in the North. The very thought of Air in the East offended both my sense of reason and my gut-level mythic sensibilities. There are good REASONS to place Air in the North. And the whole mythological superstructure would collapse if Air were in the East, instead. If this is so, then why do most published sources place Earth in the North and Air in the East?

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RITUAL TAMPERING Suddenly, I felt sure I knew the reason! Somewhere along the line, someone had deliberately tampered with the information! Such tampering is a long and venerable practice within certain branches of magic. In Western culture, it is most typically seen among Hermetic, Cabalistic and "ceremonial" magic lodges. It is common among such groups that, when publishing their rituals for public consumption, they will publish versions that are INCOMPLETE and/or deliberately ALTERED in some way from the authentic practice. This prevents someone who is NOT a member of the group from simply buying a book, and performing the rituals, without benefit of formal training. It is only when you are initiated into the lodge that you will be given the COMPLETE and/or CORRECTED versions of their rituals. This is how such groups guard their secrets. (And it is a telling postscript that many scholars now believe modern Witchcraft to have "borrowed" its directional/elemental correspondences from ceremonial magic sources! What a laugh if this was Crowley's last best joke on his friend Gerald Gardner!) I remember the first time I became aware of such deliberate ritual tampering. A friend of mine had been making a study of the so-called "planetary squares", talismans that look like magic squares consisting of a grid of numbers in some cryptic order. There are seven such squares -- one for each of the "old" planets. While making this study, he began coloring the grids (more for his own pleasure than anything else), making colorful mini-mosaics, using first two colors, then three, then four, and on up to the total number of squares in the grid. Six of the planetary squares yielded pleasing patterns of color. Then there was the Sun square! Against all expectation, the colors were a random jumble, with no patterns emerging. Thus, he began his quest for the CORRECTED Sun square. And I became convinced of the reality of ritual tampering. THE WATCHTOWERS All that remains, then, is for me to assemble all the arguments in favor of the Air-in-the-North model, which I have now come to believe is the CORRECTED system of correspondences. The remainder of this article will be devoted to those arguments, each with its own name and number: 1. AIRTS: This is perhaps the strongest argument. In Celtic countries, the four elemental/directional associations are referred to as the "four airts". And it is a known fact that this tradition associates Air with North. While it is true that some writers, familiar with ceremonial magic (like William Sharp and Doreen Valiente), have given "tampered" versions of the airts, it is a telling point that folklorists working directly with native oral traditions (like Alexander Carmichael and F. Marian McNeill) invariably report the Air/North connection.

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2. PARALLEL CULTURES: Although arguing from parallel cultures may not be as convincing, it is still instructive to examine other magical aboriginal cultures in the Western hemisphere. For example, the vast majority of Native American tribes (themselves no slouches in the area of magic!) place Air in the North, which they symbolize by the Eagle. (Aboriginal cultures lying south of the equator typically have different associations, for reasons I will discuss next.) 3. GEOPHYSICAL: If one accepts the insular British origins of elemental directions, then one must imagine living in the British Isles. To the West is the vast expanse of the Atlantic Ocean (i.e. water). To the East, the bulk of the European land mass (earth). South has always been the direction of fire because, as one travels south (toward the equator), it gets warmer. Which leaves North as the region of air, home of the icy winds of winter. (These last two associations would be reversed for cultures in the southern hemisphere, for whom north is the direction of the warm equatorial region, and south is the land of ice.) 4. HYPERBOREAN: In fact, an ancient name for the British Isles was "Hyperboria", which literally means "behind the north wind", thus associating north and wind (air) once more. The inhabitants were themselves called "Hyperborians", and the phrase "at the back of the north wind" (the title of one of George MacDonald's faery romances) is still current. Of all the winds of the compass, it is unquestionably the north wind (Boreas), bringer of winter, which is perceived as the strongest and most influential (cf. Robert Grave's goddess fantasy "Watch the North Wind Rise"). You don't hear too much about the other three cardinal winds. 5. SEASONAL: Many occultists associate the four seasons with the four cardinal points, as well. Hence, winter = north, spring = east, summer = south, and autumn = west. (To be precise, it is the solstice and equinox points which align with the cardinal points.) Again, in most folklore, winter is associated with air and wind, as the icy blasts that usher in the season. In spring, it is the earth which arrests our attention, with its sudden riot of blooms and greenery. Again, south relates to summer, the hottest season (fire), and west relates to autumn. 6. DIURNAL: Occultists also often associate the cardinal points of a single day to the four compass points. Thus, midnight = north, sunrise = east, noon = south, and sunset = west. (Please note that we are talking about TRUE midnight and TRUE noon here, the points halfway between sunset and sunrise, and between sunrise and sunset, respectively.) These associate nicely with the seasonal attributes just discussed. It is easy to see why sunrise should equate to east, and sunset to west. And, once again, from the perspective of the British Isles, the sun rises over land (earth) and sets over the ocean (water). South is related to noon because it is the moment of greatest heat (fire). Leaving the "invisible" element of air to be associated with the sun's invisibility, at midnight.

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7. MYTHOLOGICAL: In Celtic mythology, north is invariably associated with air. The pre-Christian Irish gods and goddesses, the Tuatha De Danann, were "airy" faeries (later versions came equipped with wings, relating them to sylphs). The Book of Conquests states their original home was in the north, "at the back of the north wind". And when they came to Ireland, they came in ships, THROUGH THE UPPER AIR (!), settling on the mountain tops. (It has always struck me as odd that some modern writers see mountains as a symbol of earth. The crucial symbolism of the mountain is its height, rising into the air, touching the sky. Virtually all Eastern traditions associate mountains, favorite abodes of gurus, with air. A CAVE would be a better symbol of earth than a mountain.) In Welsh mythology, too, Math the Ancient, chief god of Gwynedd (or NORTH Wales), is specifically associated with wind, which can carry people's thoughts to him. 8. YIN/YANG: Many occultists believe that the four elements have yin/yang connections. Both air and fire are seen as masculine, while earth and water are seen as feminine. If air is associated with the north point of the magic circle, and earth is east, then one achieves a yin/yang alternation as one circumambulates the circle. As one passes the cardinal points of east, south, west, and north, one passes feminine, masculine, feminine, masculine energies. This alternating flux of plus/minus, push/pull, masculine/feminine, is the very pulse of the universe, considered of great importance by most occultists. That it was equally important to our ancestors is evidenced by standing stones in the British Isles. At sites like the Kennet Avenue of Braga, the tall, slender, masculine, phallic stones alternate precisely with the shorter, diamond-shaped yoni stones. 9. GENERATOR: This argument flows out of the previous one. Practicing magicians often think of the magic circle as a kind of psychic generator. Witches in particular like to perform circle dances to "raise the cone of power". Hand in hand, and alternating man and woman, they dance clockwise (deosil) around the circle, moving faster and faster until the power is released. This model has an uncanny resemblance to an electrical generator, as man and woman alternately pass each of the four "poles" of the magic circle. These poles themselves MUST alternate between plus and minus if power is to be raised. This means that if the masculine fire is in the south, then the masculine air MUST be in the north. If the feminine water is in the west, then the feminine earth MUST be in the east. If any adjacent pair were switched, the generator would stop dead.

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10. MASCULINE/FEMININE AXIS: When you look at a typical map, north (the cardinal direction) is at the top. Any north-south road is a vertical line, and any east-west road is a horizontal line. Likewise, a "map" of a magic circle makes the vertical north-south axis masculine (with air and fire), while the horizontal east-west axis is feminine (earth and water). This makes logical sense. When we look at the horizon of the earth, we see a horizontal line. Water also seeks a horizontal plane. Feminine elements, considered "passive", have a natural tendency to "lay down". Fire, on the other hand, always assumes an erect or vertical position. Air, too, can rise upward, as earth and water cannot. Masculine elements, being "active", have a natural tendency to "stand up". 11. ALTAR TOOLS: In modern Witchcraft, there are four principal altar tools, the same four tools shown on the Tarot card, the Magician. They also correspond to the four Tarot suits, the four ancient treasures of Ireland, and the four "hallows" of Arthurian legend. And, like the four elements, two of them are feminine and two of them are masculine. The pentacle is a shallow dish inscribed with a pentagram, representing earth, and is here placed in the east. The womb-shaped chalice, symbolizing water, is placed in the west. They form the horizontal feminine axis. The phallic-shaped wand, representing fire, is placed in the south. And the equally phallic-shaped athame is placed in the north. They form the vertical masculine axis. (The gender associations of cup and blade are especially emphasized in the ritual blessing of wine.) 12. AXIS SYMBOLISM: In nearly every culture, the vertical line is a symbol of yang, or masculine energy. The horizontal line is yin, feminine energy. When the vertical masculine line penetrates the horizontal feminine line, forming the ancient Pagan symbol of the equal-armed cross, it becomes a symbol of life, and life-force. Place a circle around it or on it, and you have a circle-cross or "Celtic" cross, symbol of everlasting life. (Please note the importance of the EQUAL-armed cross. If one arm is longer or shorter, then the four elements are out of balance. The Christian or "Roman" cross, for example, has an extended southern arm. And many historians have commented on Christianity's excess of "fire" or zeal. Some versions actually show a shortened northern arm, indicating a dearth of "air" or intellectual qualities.)

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13. ASTROLOGICAL: The astrological year is divided into four equal quadrants, each beginning at a solstice or equinox. And each quadrant is governed by one of the four elements. Which element can be discovered by examining the exact MID-POINT of the quadrant. For example, the first quadrant, beginning at the winter solstice (north) is governed by air, which rules 15 degrees Aquarius, symbolized by the Man or Spirit. The second quadrant, beginning at the spring equinox (east) is governed by earth, which rules 15 degrees Taurus, the Bull. The third quadrant, beginning at the summer solstice (south) is governed by fire, which rules 15 degrees Leo, the Lion. And the fourth quadrant, beginning at the fall equinox (west) is governed by water, which rules 15 degrees Scorpio, here symbolized by the Eagle. Thus, north, east, south and west correspond to air, earth, fire, and water, and to man, bull, lion, and eagle, respectively. If the last four symbols seem familiar, it is because they represent the four elemental power points of the astrological year, and their symbols appear in the four corners of the Tarot cards, the World and the Wheel of Fortune. (The same figures were later adopted by Christians as symbols of the four gospel writers, Matthew, Mark, Luke, and John.) If those are the arguments in favor of Air-in-the-North, where are the counter-arguments in favor of Earth-in-the-North? Surprisingly, I've heard very few. The most common by far is "But we've always done it this way." Not too convincing. However, no matter HOW persuasive my arguments may be, many have countered that magic doesn't lend itself to rational arguments. It's what FEELS right that counts. True. And there's no denying that many practitioners do just fine with earth in the north. Granted. Still, if they've never tried it the other way, how would they really know? My challenge to my fellow practitioners then is this: give Air-in-the-North a shot. Just try it on for size. See what it feels like. And not for just a single ritual. It'll take several tries just to overcome your habitual ritual mindset. And nothing is as habitual as ritual! So in order to give this a fair shake, you'll have to do a whole series of rituals with air in the north. And go into it with an open mind. Like all magic, if you decide ahead of time it won't work, it won't. Then, once you've tried it, compare it to your old method. Ask yourself what's different, if it worked any better, and why or why not. And let me know. I'd enjoy hearing about your experiences.

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What is a First Degree? Many persons feel that the first degree initiation is something that a person receives simply because this group or that wishes to accept a person into their circle (Gardenarian, Alexandrian, etc.). In the my tradition, as a first degree, you ARE a priest/ess, and as such you carry responsibilities. In some traditions, the knowledge you have gained during your first degree studies will qualify you for a third degree in that tradition. But let's look at it a minute. As I have stated, as a first degree, you ARE a priest/ess. What does this mean? In other faiths, you must go to seminary or its equivalent for a period of at least 5 years to obtain this goal. When you leave there, you are knowledgeable in not only the beliefs of your faith, but also it's history, sects, and doctrines. You have been trained to be a counselor, helper, and friend to your parishioners. You have had training in dealing with problems within your church, your community, and "the enemy". Basically, you have been given the trust of your church to be knowledgeable, loving, caring, and trustworthy. Should a Priest/ess in the craft be expected to be any less? As an Isian, the answer is a resounding NO! During your first degree studies, you are the equivalent of an Associate Pastor/Minister/Whatever. You are now in training to eventually have your own coven, or if you wish to be solitary, you are in training to be able to defend your religion to the outside world if the need arises. What are the responsibilities of a First Degree in my tradition? As always, in the this tradition, you are required to constantly be learning and growing. This does not mean that you have to be constantly be learning about the craft, but about yourself, your community, Mother Earth, etc. This responsibility does not cease even when you receive your third degree. This is a responsibility to yourself.

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Some of your responsibilities to the coven are listed below: 1.) To grow within the craft. 2.) Observe and participate in all circle functions of your degree or lower. 3.) To assist in preparation for all circle functions of your degree or lower. 4.) To assist any student of a lessor grade in his/her studies when asked by this student for assistance. 5.) To contribute at least one research paper of 10 pages (5 if single spaced) or more on the craft subject of your choice. 6.) Contribute in some manner to each sabbat or public gathering either by time, monies for supplies, or bringing something to share either during or after event. Time could be by arriving early to help set up, staying a little later and helping to clean up after, preparing and sharing a workshop (if open workshop is scheduled), making phone calls to remind people of the event, etc. 7.) Contribute to ideas for coven gatherings and help arrange same. (Remember, all things do not happen at Covenstead!) 8.) Be aware of any conflicts within Circle, and bring this to the attention of the HP/HPS (even if that's where the conflict is!) 9.) Be prepared to accept the responsibility of a circle or ritual should something happen to your HP/S. To some people, this may seem like a lot of expectations, but keep in mind. We are not are not training "week-end witches." You are in training to be a Priest/ess of Wicca. Your first degree is something to be proud of. You have worked hard and long to receive it, and your HP/S has found you worthy of same. May the Lord and Lady smile on your efforts.

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CHURCH OF ALL WORLDS BOX 1542 Ukiah, CA 95482 Duplicate Membership Application (as presented in GREEN EGG Oimlec 1989) Distributed Electronically to the Pagan Community by the Pagan Information Network in the general interest of all. In dedication tothe celebration of life in itsmany forms, I hereby declare my commitment to a way of life that is ethical, benevolent, humanistic, life-affirming, ecstatic and ecologically sane. I subscribe to means and methods that are creative rather than destructive, tolerant rather than authoritarian, gentle rather than violent, inclusive rather than exclusive. I pledge myself to harmonious eco-psychic awareness with the total biosphere of holy Mother Earth. Like a redwood tree, I would have my roots deep in the Earth and my branches reaching for the stars. I acknowledge my personal responsibility for myself, to my fellow humans, and to the whole of Nature; and I recognize this total responsibility, in each of us, as the source of our infinite freedom to become who we are and do what we will. I dedicate myself to my own inner growth and development that I may be of greater service to myself and the world around me. For these reasons I recognize Divinity both within and without, and I say to myself and others : THOU ART GODDESS; THOU ART GOD. I wish to unite with others upon a spiritual path that encompasses both the Heaven's and the Earth, and all the worlds between, and hereby make application to join the membership of the Church of All Worlds, in order that we may learn together and teach each other ways to bring about these ends. I understand that this association does not require the severing of any other religious ties. D a t e _ _ _ _ _ _ _ _ _ _ _ _ _ _ Signature_________________________________________________ I enclose $_______ as a contribution to help carry on the work of the Church. (Annual membership dues are $25 for individuals, $20 each for family members at one address.) (The Church of All Worlds is a state and federally tax-exempt 501(c)(3) religious organization. All donations are tax-deductible.) Reviewed and approved by______________________this day:_____________________

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What is Shamanism? Michelle Klein-Hass/SysOp, Shaman's Soup BBS Pardon me for asking, but what is Shamanism? That's one area of "the occult" that I don't remember hearing about. OK, I guess I'm the resident shamanism maven here, so I'll try to define it. Shamanism is the name (from the Tungus Shaman, meaning miracle-worker) for any tradition of ecstatic worship of the Earth, and the forces that reside and pervade Her. Most traditions of shamanism worship two deities, the God and the Goddess. In the European shamanic tradition, also known as Wicca, the God and Goddess are most commonly known as The Lord and The Lady, or Great Mother and the Lord of the Hunt. In the Yoruban tradition, they are known as Ogun and Yemaja. In the shamanic tradition of the Chiricahua Teneh (Apache), they are known as Earth Mother and Sky Father, and also as White Painted Woman and Killer of Enemies. In other traditions, there are more deities worshipped, and in most of those named, there are other lesser deities. Some forms of shamanic tradition can be classified as true polytheism, some, like the tradition of the Australian Dreamtime, are truly pantheistic (the God-force is in all, and all exists in the God-force, or as they put it, the Dreamtime) and at least in the tradition of the Yoruba (Nigerian African) and in most Native American traditions, these Gods and Goddesses are seen as emanations from a Great Spirit. In the Teneh tongue, this spirit is known as Usen', Who is neither Male nor Female but encompasses both. Joe Wilson describes the difference between the path of the Shaman and the path of the Priest this way: the Priest is the custodian of tradition and rite, the Shaman is the one who journeys within and experiences the God(esse)s directly. The path of the shaman is the path of healing, direct involvement with ones Gods/Goddesses, and the path of acquiring Power for The Good. Modern Shamanism in America is usually of two currents: Wiccan and Native.

Wicca is a reconstructed system, which is probably similar but not identical to the pre-Christian religion of the Keltoi (the Britons, the Gallics, the Irish and Scottish Gael, the Picts, and the Cymri(Welsh) It used to claim quite an impressive history, but is reliably traceable to people like Gerald Gardner, who designed a system of Wiccan practice from various sources, including, supposedly, a wealthy woman whose family had practiced witchcraft for generations. He obviously had a good grasp of some of the Anthropological works on the subject, but liberally borrowed as well from Crowley, Freemasonry, and *fin de Siecle* occultism like the Order of the Golden Dawn. Artificial or authentic, it seems to still work.

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Native shamanism works with either traditions of a native people like the Native Americans or the Yoruba tribe (present in Santeria), or is a distillation of many practices, as is the shamanism taught by Dr. Michael Harner and by Joseph Wilson of Toteg Tribe. The true native traditions are dying out quickly, and most native Shamans are unwilling to transmit their knowledge. In some cases, the knowledge has died out, and those descendants who remain and wish to embrace the Old Ways must re-invent their tradition. My teacher, Misha Sacred Wolf of the Naiche-Tosawi band of the Chiricahua, is in that unenviable position. The Apache still exist, and they celebrate some of the old festivals for the benefit of tourists. But much of the Old Knowledge died with the coming of the white man, the reservation, and the missionaries that considered the reservation their rightful "mission field". While it is true that many Native peoples are indignant about any non-Native involvement in shamanism, and the new age movement is full to the brim with hucksters and shysters who if you give them money will teach you "how to become a Shaman", there are two non-Natives who seem to respect the Ways, and have attempted to present the teachings of Native shamanism in a respectful, reverential way. One is Dr. Michael Harner, author of "The Way of the Shaman" (Bantam) and his "core shamanism" system. His approach is sometimes a little too eclectic, with a glaring lack of the ritual and mythos that makes shamanism so powerful. He has reduced the shamanic experience to a few major elements: The Lowerworld Journey, where the shamanist comes face-to- face with their "Power Animal", which is a representative of the person's basic animal energy; The Upperworld Journey, where the person journeys to contact their "Teacher Within", who is a representation of the person's Higher Self; the Middleworld Journey, where ordinary reality is seen through non-ordinary eyes; and various techniques of healing, primarily the Jivaro "sucking doctor"technique. A non-ordinary state of consciousness is reached through rhythmic drumming, singing, and visualization. Despite the very clinical "self-help" aspect of Harner's work, it is very valuable. If you live in the Los Angeles area, you are quite fortunate in that perhaps the most exciting work in the eclectic shamanic way is going on through Toteg Tribe, a shamanic society founded and facilitated by Joseph Wilson. Joseph was a participant in the Neo-Pagan (Wiccan-shamanic) movement for more than 25 years, and is now trying to forge a new shamanic way for ALL people of the Americas. He has built on the techniques of Harner with insight from both traditional Native peoples of this land that he has studied with and entirely new ways of expression that he and others that work with him have spontaneously come up with. He does not claim to teach traditional shamanic ways, but his work is quite valuable and instead of looking behind to the old days of Tribal America, is aimed towards the 21st century and beyond. Again, I study with a woman who is of the Chiricahua Apache tradition, but I also find Wilson's work to be exciting and very important. I hope this cleared up a few things...there's a lot of good info in the file areas about shamanic practice. Hi Dicho--this is finished (sigh of relief) Enju! B*B Michelle Klein-Hass (Chihacou White Puma)

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Here is the complete expansion of the Indo-European root of the word "witch", from THE AMERICAN HERITAGE DICTIONARY OF INDO-EUROPEAN ROOTS, revised & edited by Calvert Watkins (Houghton Mifflin Co.: Boston, 1985; ISBN 0-395-36070-6): WEIK- [1]. Clan (social unit above the household). 1. Suffixed form *WEIK- SLA in Latin VILLA, country house, farm: VILLA, VILLAGE, VILLAIN, VILLANELLE, (VILLEIN); (BIDONVILLE). 2. Suffixed o-grade form *WOIK-O in: a. Latin VICUS, quarter or district of a town, neighborhood: (VICINAGE), VICINITY; b. Greek OIKOS, house, and its derivativ e OIKIA, dwelling: ANDROECIUM, AUTOECIOUS, DIOCESE, DIOECIOUS, DIOICOUS, ECESIS, ECOLOGY, ECONOMY, ECUMENICAL, HETEROECIOUS, MONOECIOUS, PARISH, TRIOUECIOUS. 3. Zero-grade from *WIK- in Sanskrit VIS- dwelling, house, with derivative VAISYAH, settler: VAISYA. WEIK- [2]. In words connectid with magic and religious notions (in Germanic and Latin). 1. Germanic suffixed form *WIH-L- in Old English WIGLE, divination, sorcery, akin to the Germanic source of Old French GUILE, cunning trickery: GUILE. 2. Germanic expressive form *WIKK- in: a. Old English WICCA, wizard, and WICCE, witch: WITCH; b. Old English WICCIAN, to cast a spell: BEWITCH. 3. Possible suffixed zero-grade form *WIK-T-IMA in latin VICTIMA, animal used as sacrifice, victim (although this may belong to another root * [SHWA]WEK- not otherwise represented in English): VICTIM. WEIK- [3]. To be like. 1. Suffixed variant form *EIK-ON- in Greek EIKON, likeness, image: ICON, (ICONIC), ICONO-; ANISEIKONIA. 2. Prefixed and suffixed zero-grade form *N-WIK-ES, not like (*N-, not), in greek AIKES, unseemly: AECIUM. WEIK- [4]. Also WEIG-. To bend, wind. I. Form WEIG-. 1. Germanic *WIK- in: a. Old English WICE, wych elm (having pliant branches): WYCH ELM; b. Swedish VIKER, willow twig, wand, akin to the Scandinavian source of Middle English WIKER, wicker: WICKER; c. Old Norse vikja, to bend, turn, probably akin to the Scandinavian source of Old Nort h French WIKET, wicket (< "door that turns?): WICKET. 2. Germanic *WAIKWAZ in: a. Old Norse VEIKR, pliant: WEAK; b. Dutch WEEK, weak, soft: WEAKFISH. 3. Germanic *WIKON-, "a turning," series, in Old English WICU, WICE, week: WEEK. II. Form *WEIK-. Zero-grade form *WIK- in: a. Latin VIX (genetive VICUS), turn, situation, change: VICAR (VICARIOUS), VICE [3]; VICISSITUDE; b. Latin VICIA, vetch (< "twining plant"): VETCH. WEIK- [5]. To fight, conquer. 1. Germanic *WIK- in Old Norse VIGR, able in battle: WIGHT [2]. 2. Nasalized zero-grade form *WI-N-K- in Latrin VINCERE (past participle VICTUS), to conquer: VANQUISH, VICTOR, VINCIBLE; CONVINCE, EVICT.

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NATURE SPIRIT MAGIC By Larry Cornett INTRODUCTION: Each plant, animal, rock, and other entity has a spirit (consciousness resonance matrix). These spirits can join together, in a hive-mind, as a spirit of an area. Nature spirits include real biological intelligences, are psychically powerful, and are much less abstract and controllable than the Elementals that many magical people who perform all of their rituals indoors are familiar with. They can be extremely powerful allies. It is possible to sense nature spirits, to determine if they are receptive to a ritual planned, and to have them actively participate in magical workings if they are. SOME EFFECTS OF WORKING WITH NATURE SPIRITS: Spectacular physical manifestations can happen when working with nature spirits in the wild. I have personally seen actual foxfire mark the boundaries of a magic circle at a location that was identified as a receptive power spot and attuned to a planned ritual the day before. I have seen more than one site attuned for ritual be dry and comfortable, with a round hole in the clouds overhead, on days that were cold and rainy at other nearby locations. Birds have joined in rituals, flying around the circle when energy was being raised; and insects, birds and animals have joined in chants. In addition, the wind often responds to invocations. Generally, these spectacular manifestations happen unexpectedly. With or without such manifestations, nature spirits often will channel tremendous amounts of power into the magic being performed. It is suggested that you do not consciously try for specific manifestations. Let Nature channel her power into the magic in her own way. If approached with respect, nature may give you many pleasant surprises. Spectacular physical manifestations are not a necessary sign of success. If you need a spectacular manifestation and nature spirits know this, you will get it. The best success in magic is on the inner planes and more subtle than such manifestations. This success involves beneficial changes in consciousness that last and helpful chains of synchronicity. In addition, working with Nature Spirits can also bring a deep sense of partnership with Nature, and bring new levels of attunement. To get the best results, perform nature spirit attunement several hours to several days before the main ritual. The purposes of such attunement are to find suitable power spots and to get the help of friendly nature spirits. This timing gives Nature time to gather her children and to prepare to actively participate in the main ritual.

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WHAT TO NOT DO: If nature spirits are approached with disrespect by attempting to command them rather than listening to them and inviting them to work with you, nature spirits may flee, rebel, or attack. I once attended a ritual by some pseudo-Crowleyites who attempted to perform the "Ritual of the Barbarous Names" at a power spot in a forest and then to extend the circle several hundred yards in all directions. While the forest in general had loud insect and frog noises, the area at which the ritual took place got quiet immediately when the main ritualist declared that all spirits were subject unto him. The vibes from nature could best be characterized as "Oh yea, Mother...!" One participant was quickly possessed by an angry spirit and kept repeating "You killed my children, your children will never live in peace." When the priestess stepped out of the boundaries of the original circle, she was attacked by bees; and bees covered the Book of the Law. Magicians should know better than to attempt to command spirits whose true names they do not know! CALLING NATURE SPIRITS: To make the most out of working magical ritual in the wild, one should find power spots where nature spirits are receptive to the ritual planned and approach the spirits with respect, as equals. In my experience, the most effective power spots for working with the living intelligences of nature are located in wild areas with diverse, active ecologies. When entering a wild area to find a site for a ritual, find a place that feels good. Then do the following, either individually or, if in a group, as a guided meditation: o Relax, while standing upright, and focus on your breathing. Breathe deep breaths from the diaphragm. Breathe together if in a group. - Feel the wind, and let it relax you and awaken your spirit within, as your deep breathing takes you into non-ordinary reality. - Picture, in your mind's eye, a light inside you. As you breathe, feel the light expand, purify and energize you - as it expands to fill your aura. - Feel yourself glowing, balanced, purified, and full of power. - Connect with your inner self (your higher self), and feel your intuitive self operating.

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o Feel yourself as: - The wind, full of life and intelligence, communicating with all round. - The Sunlight, warm, alive, channeling the power to communicate with nature and energizing all around. - Water, emotional, intuitive, refreshing, and connected with nature. - The Earth, and note how your physical body is able to wander while remaining part of Mother Earth. o Focus on your spiritual self, and: - Note the light within and feel it as love, - Expand the light and love beyond the immediate aura of your body to the surrounding area - where you will go to find a power spot and contact nature spirits. o Telepathically (by thinking while channeling the love and light energy) send out signals to nature spirits to emerge and be aware of your presence. - Say why you have come, and invite them to join in sharing, mutual celebration, and the work you intend. - Visualize the light and love energy you are channeling extending out and merging with the light from distant places. - Feel the power of the Earth flowing up through your body and feet. - Feel the power from the sky, and channel this power also to further energize the carrier signal of light and love for communicating with nature. - Visualize the light expanding and merging. - Continue to send out telepathic signals. o Now go deeper: - Close your eyes, sit on the Earth, and feel your connection while you channel more light and love. - Continue modulating the light and love with your thoughts - inviting receptive spirits to join with you and to make themselves known. - If in a group, someone should start playing a drum at a rate of about one beat per second; and you should listen to the drum and let the drum take you deeper. - Affirm that you are a nature magician, a medicine person, who knows and communicates with nature. Let this part of yourself emerge to full consciousness. Let the drum and the connection to your inner self awaken that part of yourself that naturally communicates with other life forms. Let it awaken your telepathic senses. - Continue sending telepathic signals to nature. - When you feel ready and an inner urge to begin, open your eyes a crack and look around, while continuing to channel love and light and telepathically calling for a response. - You may see light coming from certain areas that are receptive. You may get other signals, such as a feeling of power or love returning in a certain direction. Perhaps the type of response to this work will be unexpected; follow your intuition in interpreting it.

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- You may test your connection by communicating (mentally) instructions for signals for yes/no responses (such as light getting brighter for less and darker for no) and then mentally ask questions and observe the responses. o When you have found an areas that seems to be responsive and receptive, begin walking to the area, while beaming love energy. Extend your aura to the area and sense the energy. ENTERING A POWER SPOT: o Before entering a power spot, ask permission to enter. If the response is good, enter; if not, locate another more receptive area. o When entering the power spot, look around. Perhaps the responsive energy will be concentrated around some singularity (a bush, a tree, a specific branch, a moss covered rock, or other entity that stands out). Perhaps the energy will be more general. Use your intuition and feedback from the spirits to guide your actions. o If it feels right, send out a signal that you would like to touch the singularity (or the ground) for better communication. If the response is good, approach beaming love energy, and then touch or hug the singularity (or the ground). o Treat the spirits as you would other Pagans you meet for the first time - be sensitive, open, and listen. DEEPENING COMMUNICATION WITH NATURE SPIRITS: o Now that you have made contact with spirits that seem receptive, deepen the communication: - Breathe deep breaths from the diaphragm, and with each breath, feel more refreshed. - Now imagine that your spine is the trunk of a tree; and, from its base, roots extend deep into the Earth. Deep into the rich moist Earth. - With every breath, feel the roots extending deeper, - Feel the energy deep within the Earth and within the waters of the Earth. Feel your roots absorbing nourishment from the Earth and from its waters. - Feel the moist, warm energy rising. - Feel it bursting up from the Earth and rising up your spine, like sap rises in a tree. - Feel the energy rise to your crown chakra (at the top of your head). - Now imagine that you have branches, branches that sweep up and then bend down towards the Earth, like the limbs of a willow. - Feel the branches extending and interweaving with your surroundings.

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- Feel the warm, moist energy of the Earth flowing through your branches. As it flows, feel yourself being purified, centered, and connected to the Earth. - Feel the power from the Earth flowing through your branches and then down back to the Earth, like a fountain. - Note how your branches absorb energy from the air. Also, feel them receiving light (fire) from the sky. - Feel the energy from above penetrating deep through your body into the Earth. - Feel the warmth of the Earth rising also. - Feel the energy circulating. o Notice how your branches intertwine with the branches of energy surrounding you. - Feel the energy dancing among your branches and the branches around you. - Notice how your roots also intertwine with underground energy channels. - Feel the energy dancing between your roots and the surrounding energy patterns. - Notice how you and the life around you are rooted in the same Earth, breathing the same air, receiving the same fire, drinking the same water, sharing the same underlying essence. You are one with the magical grove. o Telepathically mention the time in the past when nature spirits and people communicated regularly and the need to establish such communication now. o Test your connection by asking questions and observing the responses. WORKING WITH NATURE SPIRITS: o Explain to the spirits the purpose of your coming to them and the nature of the ritual you plan. o If the spirits you contacted are receptive: - Explain to them the details of the ritual and invite them to provide ideas. - Listen, you may receive suggestions on how to improve the ritual. Such suggestions may come in the form of hunches, visions, answers to yes/no questions using pre-arranged signals, or in other ways. - Explain what type of space is needed and ask what the best place to perform the ritual is. - You may see light or get other psychic signals leading you to other sites, or you may be at one of them. - You may also ask what the best places for other aspects of the planned work are (picnicking, individual vision quests, etc.). - If preparation of the site is needed (removing briars, preparing a fire circle, etc.) ask permission of the spirits before proceeding with such action.

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- Before you leave the power spot, tell the spirits you have contacted when you plan to return to do the ritual (visualizing the associated lunar and solar aspects can help with this communication). - Invite them to join in the ritual when you return and to bring their friends. - Ask if it would be best to return silently, with drums, with chanting, or with some other form of approach. - You can also ask the spirits to provide guidance for working in balance and to provide a teacher to provide further guidance. o Before you leave the power spot: - Thank the spirits, - Channel love energy, - Trigger your memory of the experience, and - If it feels right, leave an offering of tobacco, or beer and honey poured on the ground (or other suitable material). o Leave in peace and love. o Proceed to other sites that were indicated by the spirits, doing similar meditations at each site. o If you need something, like a staff, a Maypole, or a wand, you can also ask where you can find it and follow the guidance you receive (not slavishly, but as you would guidance from another Pagan). o Before leaving the general area in which you found power spots and contacted nature spirits: - Channel love energy towards the receptive sites you found, - Thank the spirits of the land, - Pull back your roots and branches, - Ground any excess energy into the Earth (placing your hands on the Earth, breathe in any excess energy, and channel the energy down your arms, while visualizing and feeling the energy going into the Earth), and - Leave in peace and love. o Naturally, you should leave the area at least as clean, and preferably cleaner, than you found it. o If you work with techniques of Wicca or Ceremonial Magic, you may find that by casting a circle, calling the Elements, the Goddess, the Gods, and the local nature spirits while you are at receptive sites, you may be able to greatly increase communication. o Through the use of drums and other power raising techniques, it is even possible to energize receptive nature spirits. The results can be very interesting. If with a coven, such circles can be done as part of a group attunement to a power spot you have located.

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o If you do not get good feelings in response to your explanation of the ritual and are unable to come up with a ritual that gives good responses, do not try to force a good response. You would only be fooling yourself. - Thank the spirits for their attention. - Ask them why they are not receptive (if it feels right and they are communicative). - Trigger your memory. - Pull back your "roots and branches," return any excess energy you feel into the Earth. - If it feels appropriate, leave an offering of tobacco or other appropriate material, out of respect for the spirits. - Move to a more receptive site. o If it is hard to find a site that is really receptive, you should: - Consider any impressions you got of why the nature spirits weren't receptive in the area you were in, and re-think your plans for a ritual, as necessary and appropriate. - It may also be appropriate to look for another general area in which to find a suitable power site that is receptive to the work planned. WHAT TO DO WHEN RETURNING: It can be very powerful to purify and center yourself and to attune to the spirits of the land using the techniques previously described for calling nature spirits immediately upon returning to the site. Often, individuals may have found small specific power spots to which they have a special attunement, where the spirits are interested in participating; but where the site is too small, has too much vegetation, or is otherwise unsuitable for the main ritual. Individual attunement to the spirits in such areas and inviting them to participate in the main ritual can be worthwhile. Then approach the main ritual site using the previously arranged technique. You should have the details worked out with the spirits of the land. An exceptionally powerful technique involves doing a procession through or past receptive power spots, inviting nature spirits to join as you pass each power spot, and then moving to the central power spot for the main ritual. If participants are at individual power spots, they can join the procession as it passes nearby. When consecrating space in the wild, or casting a circle, do not set up the perimeter as a barrier to all outside forces; it should be a beacon to attract friendly nature spirits, a container for holding magical power, and a barrier to spirits who it isn't right to be with.

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One thing that is fun and worthwhile in nature is to bring instruments, such as a rattle, a flute and/or a drum, to tune in to nature's sounds, and to make music in time to nature's sounds. You may be able to get some very interesting back and forth exchanges of music going with selected creatures of the wild, and get into an amazing jam session. After the work is complete, be sure to thank the spirits for their participation. Libations and other offerings may also be left for the spirits during and/or after the ritual. ACKNOWLEDGEMENTS: There are other ways of working with nature spirits. This is one approach. The author thanks Selena Fox for teaching the basic guided meditation technique for locating and contacting nature spirits at a tranceworking session sponsored by the Chameleon Club (part of the Association for Consciousness Exploration) in 1981, Vicky Smith for editorial review of this article, Isaac Bonewitz for the outline of the expanded tree meditation, and Carlos Castenada, Black Eagle, Pasha, the Goddess, the Gods, and various nature spirits for teaching the rest of the good methods. Most of this article is an expansion of an article by the author titled "Finding a Sacred Grove for Druid Initiation" by Larry Cornett, published in The Druid's Progress and in Amaranth Anthology. RIGHTS TO DISTRIBUTE THIS ARTICLE: This article is written by Larry Cornett. It is copyrighted l988; and it is hereby placed by the author in the public domain, providing it is not modified without the explicit permission of the author and providing the author is acknowledged. It may therefore be distributed freely to any BBS or other Electronic Forum or copied and handed out for free. Permission to reprint it in a publication for sale may be requested from the author, and will generally be granted in exchange for a copy of the publication containing the article. This copyright takes precedence over any copyright expressed or implied by any BBS or commercial system on which this file is posted. by Larry Cornett 9/24/'88 9527 Blake Lane, # 102, Fairfax, VA 22031 (703)352-3791

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THE MYCENEAEN MYSTERIES A Neo-Pagan Alternative Belief System (C) 1989 By Joseph W. Teller * Free to Distribute & Copy in its Entirety For Non-Commercial Use* MYCENEAEN MYSTERIES : A QUICK INTRODUCTION Myceneaen Mysteries are an ongoing project to introduce a new path of passage and religious belief to the present Neo-Pagan community.

Like anything within the Neo-Pagan Community, we do not exist in a vacuum. I have been trained in several traditions and paths of the present community, and have learned much from them, but have found that a personal lack of hereditary connection to some of the pantheons and belief systems involved have often made my practice of Celtic or Shamanistic systems to become clumsy and sometimes ineffective forme personally. Thus, to find my own way, I went forth on a combination research project and personal path searching for what path would be best for myself.

The Myceneaen Mysteries are based upon a personal interface between myself and the aspects of the Early religious system and belief of the area now known as Greece, a personal comfortable status with many of the gods and goddesses of the pantheon therein which I could not find in the Celtic, Norse or American Indian belief systems. Many hours of painstaking research into t h e true culture, beliefs, gods and means of worship practiced by t h e early Myceneaens have resulted in this ongoing system of belief. It is not for all, but if you feel a true connection b e t w e e n yourself, the mythologies, the social structure and the beliefs involved then perhaps this path is for you.

TheMyceneaen beliefsystemis nota total"re-creationist" idea, nor the structuring of a system out of whole cloth, but like any belief system stemming from another time and blossoming into a Neo-Pagan tradition it comes from a combination of both. The land of Myceneae has gone through not one but two dark ages in its time, and much of the original material was lost or destroyed or very badly distorted by the people that would pass through it as their conquerors, and so I have had to take some liberty to the myths, sorting them according to the values and theology they present as to whether they were of these people and if so trying to prune out the changes made by centuries of conquest. This is an ongoing project, and the belief structure will be added to as new material is encountered and adapted, but the basic structure outlined in the pages of work already completed will for the most part remain stable, with each person who takes up the system adding their own touch to the system.

Thus, if you choose this path, you will be forming and helping to form the belief system for yourself and for others, making your actions and writingsjust as important as thosethat have now been finished. Few religions or belief paths truly allow the many members within it to shape the system to their own needs and t o bring about change. Myceneaen Mysteries does.

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If you are reading this file online a BBS or from a printout of such,or on a distributed disk, there should be several other text files here for you to read over, so please do so and feel free to distribute it at will among your fellow Neo-Pagans and all open minded non-pagan friends. Only through the greatest number of people getting involved can we do the greatest amount of improvement and gain personal enlightenment on this path. * Love, Trust & Community : The key of Myceneae * MYCENEAEN MYSTERIES : THEOLOGICAL ANSWERS The purpose of this document is to explain some of the positions of The Myceneaen Belief system that are considered important and controversial to other Religious groups, many times to the point where they will place their views not only in public view but to enforce them upon others not of their beliefs 'for their own good'. These positions are important, as they help show where we stand and also explain a bit more of what we are really about. These views are not forced on the membership of the Laos, but are t h e official accepted policies, beliefs and viewpoints of the organization in today's world - based on the overall religion.

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1. Contraceptive Devices. We realize the importance of life, as most nature-oriented religions do, and have a high respect for it and for the right of all to live. On the other hand we strongly believe in the right to choose one's path and actions in life. Thus, because of these factors, and in consideration of the high risk of disease in today's social circles, we support the use of all non-destructive Contraceptive means to prevent the spread of disease and the possibility of unwanted children being conceived Wedo notsupport, on theother hand, operative contraceptionthrough vasectomyor sterilization- sincethese cause an actual mutilationof the bodyand because theyare both questionablein recent studies ascauses of increased cancerrates. We have astrong belief in taking responsibility forour actions, and to utilize contraceptivedevices is to take responsibility in ones sexual activities. 2. Homosexuality/Bi-Sexuality. These concepts in Sexuality are not nor ever have been in our beliefs or those of the original Myceneaens anything but Natural. To call such actions and feelings perverse, or worse, is to deny the realities of nature and of the human condition. We areborn bi-sexual and makeour choices based on environmental enforcement. We accept Homosexuality and Bi-sexuality as true parts of life, not something to be encouraged nor discouraged, but accepted as normal. 3. Public Nudity. This one is obvious and simple, throughout most of the Neo-Pagan community it hasalways been :if you feel comfortable and won't be making too many others uncomfortable then feel welcome to any level of dress or undress that suits you. It is suggested that among a Damos that a full level of acceptance and knowing each others bodies, at least by sight, be eventually accomplished to improve the ability of the Damos to work as a true group bound in the love and trust they have declared (if you can't trust to be nude in someone's presence you probably can't trust them entirely). This will be difficult for some, it is suggested that if a member seems uncomfortable with this that they be introduced to it slowly by the rest of the group so they become more comfortable. Not only does this build trust, but it can also help in keeping tension levels down and to improve health of the group overall in some ways.

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4. Smoking. The smoking of tobacco in today's society is deeply enmeshed, but slowly people are bring the realization of the damage of utilizing this herb as an addictive substance regularly. We also understand the difficulties of eliminating the effects of it upon the body in withdrawal. Considering all this, there shall be no usage of such materials within ritual or within a celebration's public confines (the exception is the use of pure, natural, un-chemically treated indian tobacco for use in American Indian smoking rituals - which are rare and very limited in scope or exposure). If a smoker chooses to do so at a celebration they must go off away from the Damos and Guests to a secluded area where their second-hand smoke cannot affect anyone else in the group. The Damos should join in on trying to help the smoker get past the addiction and back to a sense of personal worth where such is unneeded (all addiction is caused by a sense of personal inferiority and incompleteness).

5. Ritual Drugs. The use of these substances should only be within certain very controlled circumstances, under extreme supervision by people who are experienced and obviously personally balanced in the matter. The use of illegal or highly controlled drugs is not encouraged and anyone choosing to do so are doing so as an individual, not as a representative of the Laos. Again, the mainword iscaution withalldrugs ifyoudon't understand all the risks then don't use the substance.

6. Alcohol. The Myceneaens were the inventors of Beer and several other naturally fermented acholic drinks, and so we cannot deny this part of the past nor the religious aspects of it. Any naturally fermented alcohol is acceptable for libation in Ritualand incelebration, butthe takingof distilled alcoholsshall not bewithin Ritual (itsalright for celebration though). Unless a ritual is specifically to Dionysus, the taking of enough alcohol to be considered 'Drunk' in circle is to be frowned upon and felt offensive. Becoming drunk in a celebration if so wished is acceptable, so long as one maintains the rules of hospitality and does not attempt to do such morally wrong things as driving intoxicated (Hosts be warned that if a guest is so intoxicated you are under obligation to make sure they either have a ride home with a non-intoxicated person or that sleeping space, at least upon your floor, is made available to them). Alcohol in small amounts acts as a natural remover of the mental shields that can block ones ability to perceive the powers of nature and oneself, thus being useful in this way.

7. Abortion. This is for many groups one of the most discussed area of personal choice. In Myceneae belief, ones spirit is not found within an embryo until the finish of the third month, and so we support the right of a woman to choose whether or not to take such an action, but do want her to consider all of the available options before doing such. Life is precious, both thatof amother andthat ofa child,but anexisting life

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will hold priority overa yet-to-be born, since ifan abortion doesoccur the spirit of the child will find another bodyto gain re-entranceinto the life-cycle. We do support the use of all natural abortifacient herbs and drugs over physical operations, but again this is the choice of the mother and not for the religion to enforce.

8. Pornography. We believe that the true pornography in the world is depictions of humanities cruelties unto itself for the purpose to glorify it and encourage it. This means we label books and movies of a purely violent nature to be Pornographic (Examples of such are 'Faces of Death', 'The Green Berets' or any of the numerous 'slasher' films). Additionally we feel that films of a sexual nature that show women as inferior, mere sex objects or actually depict violent rape as something its not to be pornographic (ex: The Story of O). We have no objections to sexuality in books in films, displays of nudity or love within such. We also oppose Child-pornography, bestiality and slavery of any kind.

9. Sexual Responsibility. Myceneaen beliefs have nothing in opposition to group sex or group marriages, from Menage-a-trois to full multi-faceted tribal families. We do have a strong ruling of community to regulate ourselves, and to reduce the risks of disease and other related problems. Any member of a Damos who has a sexually transmutable disease should warn all other members of the Damos. When a person enters into a Damos they must expose such info to the members, to protect all. If a member of a Damos is in a relationship withsomeone outside theDamos they should refrain from sexual contact with members inside the Damos, unless sure that they are clear of such afflictions. Relationships within the Damos should be encouraged, as this will prevent an influx of diseases from outside unknown sources. Members of a Damos who are sexually active in any way should seek out a medical check for such problems routinely and should share the results with the members. Keeping everyone within the Damos healthy is of import to all members of the Damos. Remember a Damos is more than just a group of friends and acquaintances as is common in most Neo-Pagan groups, it is an extended family and community. HISTORICAL CONTEXT ----------------- The Mycenaean Era is not the Greece of Homer, and has many of its own unique differences that set it off from that Era. It is sometimes known as the Golden Age or Heroic Age of the ancient land we call Greece. Fledgling borne from migrants coming into the area from Syria and Persia during the Empire of Crete, the Mycenaeans were a willful folk, who accepted the rule of Crete until the Minoans fell from power by a complex series of events that caused them to abandon the Mainland and Isles of Greece and vanish back into the mists of History. Neither The Minoans nor the Mycenaeans were remembered, until our own 1840's (AD) when the ruins were discovered and slowly excavated (a process still uncompleted to this day).

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Egypt, it has been said, introduced government to the world (and Bureaucracy and all that goes with it). Minos introduced the concept of Laws governing all equally (which Homer's Greece would rediscover in its own era) and the value of colonization & trade. Each had its religions and cults, but it was in Mycenaean that did rise truly human gods and goddesses - those who could weep or laugh, who did not simply hold themselves aloof from the majority of the population but who were close and intricately associated with their people.

In concept, and in Mycenaean Myth, we are all descended from the gods. We are all their children, and we are all working towards learning what we must to take our proper places beside them one day in a future existence. We all have within us the ability to perform feats of wonder, magic as we call it, through our own ability of will and perception.

As children of the gods and goddesses, we are imperfect only in that we have not yet learned the ways to best utilize our own abilities and to work with nature thoroughly - as Neo-Pagans we can work towards this goal, unlike those who refuse to open their eyes to their own ability and instead falsely believe that nature is a force to be battled and conquered instead of one that we are part of and must work with in order to survive. We are not in any way perfect, we do not have 'the one true path' or the 'one way to enlightenment', we have simply chosen a path in this belief system and religion that serves our personal growth (some may even walk this path and then later chose another closer to their own hearts in some way). We ask that others accept the fact that we have chosen this path of our own free will, if they ask for any information we shall give it freely, and that we ask that they be tolerant of us in our every day lives and not show bigotry against us for our belief path.

The Mycenaean Era, historically lasted from approx. 1700 BC, as the Minoan Empire collapsed inward, and prospered through till 1120 BC when the last shreds of it fell beneath the onslaught of the invading Dorians, who were the ancestors of Homer's Greece. The fall of Mycenaea brought with it a terrible 400 years of what has been called the 'Greek Dark Age' for the invaders destroyed all the knowledge of writing, and much of the culture and technology of the people of the land that was then Greece. They had come down out of the Northern parts of Central Europe, outnumbering the Mycenaeans and being experts at large scale war, still it took them from 1190 BCE to 1120 BCE to fully conquer the Mycenaeans.

When the Dorians invaded and conquered the people, they destroyed what was then the most advanced civilized people in Europe. Mycenae had the benefits of the technology of the Minoans and the advantages of a widespread sea-trade with Syria, Italy, Sicily, Spain, Egypt, Rhodes, Persia and even possibly the Isles of Britain. This widespread trade made them one of the richest people, and their willingness to exchange knowledge and goods made them welcome in many ports. Mycenae had colonized villages in many lands, to serve as trading posts with native peoples. Their only major war was, that which we know now as the Trojan War, in 1200 BC (approx), was a successful enterprise supposedly based on principle instead of greed.

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Mycenae, like the native peoples of the Americas, were slowly worn down and defeated by an enemy they had sought to not war with but to trade with. The Dorians came first as raiders, then in larger numbers as they fled south from either hostile weather conditions or an unknown northern invader, and were not to be appeased with simply the lands of the neighbors of the Mycenaeans, such as the Hittites, but wanted the rich trade of the Black and Mediterranean Seas. They did not have a written language, but were evidently of similar stock of that which the Mycenaeans had once come from centuries before and spoke a similar tongue. They destroyed the citadels, palaces and shrines, burning many to the ground in their fury. They slew the learned and enslaved the poor and agricultural people to serve their own economy - they were not the peaceful folk that Homer first tries to show them to be, in Homer's day, after the ages, Mycenae was forgotten and Minoan Empire a wispy memory of long ago.

Parts of the culture and its gods and goddesses were still so strongly enmeshed in the people that remained that the Dorians adapted it into their own rather than try to fight its existence, changing it to fit their own values and warlike natures. Thus the Mycenaean Age faded away in history and memory until the 1840's AD when the ruins of Mycenae were discovered and the Archaeological Society of Greece began to recover its forgotten past.

Much of what we have to work with in our beliefs are based on the records of archaeological findings, the eventual deciphering of the few tablets and inscriptions in the ancient language of the people (Many of which were simply old accounting records) and the myths that have survived even the purging and nature of the Homeric era. Vocal records always change tales with the telling, and thus it has been painstakingly difficult to produce what these pages attempt to do. Much has had to been assumed in my research as the information is not available, and some has been modified to suit our modern times and needs. Thus this is not a recreation,no more than Ar nDracht Fan can claim an absolute reconstruction of Celtic Druidism, but a new view for the present and hopefully the future.

Each Wanax is responsible for seeing that their Damos sits down and somehow develops a name for their Damos, and it is by this name that they will be known to other Damosi. It is suggested that Greek names or ones related to the places they choose to name sacred or to the local Native American Indian names be used (We, as members of the Myceneaen belief must realize the rights of the natives of the lands we presently live in and also respect and honor their gods, goddesses and local nature spirits and beliefs, for like the original Myceneaens we accept the validity of local deities as much as our own, some being our own known by other names and some being local powers like the dozens of river gods and nature spirits found in ancient Greece). If a name is not to be in Greek or in line with a Native American group then it should in some way reflect the nature of the people involved and their own goals together. Names, preferably, should not be more than ten words in length and not less than two. At the end of each name shall be added the word Damos, to identify it as a part of the Laos.

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For the present I have chosen to act as the Basileus of the 'organization', that is I wish to be a personage who will be the arbitrator (if requested by all sides) in disputes between any two or more Wanaxi or Damosi dealing with the material in my structure or in a gathering of Damosi. I will also, for the moment, hold the position of a communications point between any of the further spread Damosi. I hold this position only until we have someone who can serve better for either position and who is willing to take on the duties - the position holds no true power over other Wanaxi or the greater Damosi unless they choose to have me arbitrate. This position I will hold no longer than ten years, and preferably much less. Once a hundred Wanax are established they will have the power, by a majority decision, to decide when to replace the Basileus and with who (the who must be willing to take the office).

I also ask that all Wanaxi record their record of activities (which we will call, for lack of better terminology your Damosi's Book of Records) in photocopy, ASCII text file or to be Handwritten/typed/carboned and pass this duplicate on to me to keep and utilize for communicating with all the members of the Laos (the people, in greek) of the Mycenaea faith, either within newsletters, computer files or whatever - based on the needs of each individual of the faith. This is a matter of choice of the Wanax personally, if they feel they need secrecy for some reason that is their choice and they may choose not to send such to me. I am not in a position of power in this path, simply a guide for part of the way and then it is up to your own selves to decide where you will go dealing with the path, your Wanax, your damos and your life-cycles.

Many of the ancient titles and positions within Mycenae are no longer of great import in today's society, but might one day become of import. The E-qe-tai (ee-kay-tie) were the liaison between the temples and the military, I suggest that this be a position given by each Wanax to a member of their Damos when they feel the need for someone to act as a Liaison between the Damos and any other Damos, a messenger of sorts between groups, and also to serve as such if the group comes into contact with the press or other public media. This position need not be a permanent one, and several may be bestowed this title at one time if more than one series of liaisons are necessary. The Ko-Re-te (kowe-ray-tay) were military commanders within a Damos, we have no need of such at present, unless the Wanax of a group chooses that members of their Damos should learn a martial art or weapon skill for personal growth - then the Ko-Re-te will be the title given to a teacher within the group (You should not expect members of your Damos to be taught in such things by a person outside the Laos, nor can teaching be forced or required, only requested or suggested).

The Lawagetas was in ancient times the 'Leader of the Host', a military leader for a collection of the Laos from more than one Damos for a particular purpose. Obviously this is not a needed position within our present structure. The Pa-si-re-u was the official responsible within a Damos responsible for the bronze smiths, again a title I cannot see the need to restore

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(If anyone is skilled at this art and wishes to offer it as a teaching to members of your Damos, then grant them the title).

The klawiphoroi were the key-bearers, always female, of the temple. Since our temples, shrines, groves and altars will be most likely within other buildings or outside and there is no plan to purchase buildings at present for this purpose (for we are a poor folk) this title will remain among the unused.

Each individual of the Laos, including those not of a Damos, may consider themselves Mycenaean Priests and Priestesses as long as they choose to follow this path of Neo-Paganism. There are no paian (non-clerical followers), though there may be members of other faiths present at a ritual, celebration or gathering - so long as they are willing to accept the rules of hospitality. Due to legalities, children are brought into ritual rarely - they are not yet on this path and should not be forced upon it like some religions do. We must not make the mistakes that many mainstream religions have before. They can be present at an open celebration, but should not be brought into ritual until they are old enough to understand the beliefs and concepts, say not before their 16th birthday (this will be an arbitrary choice between the Wanax and the parents).

Finances are the choice of the to deal with, and whether they will handle the finances of the Damos or have a separate person appointed treasurer or choose to keep no finances for the group but run the group as a 'donate anything but money' operation. I would like to hear from the Wanaxi on how they are handling their finances and the operations herein, especially any who set up their Damos as a physical communal household or farm site.

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THE LAWS OF HOSPITALITY FOR MYCENEAENS --------------------------------------- 1) A Guest always has the right to leave a Host's home, lands, celebration or gathering when they wish (this is not possible always in the middle of a ritual and can only be done when the officiary of the ritual grants it magically etc), without harm or threat of harm, with all that they brought with them into the locale.

2) A Host always has the right to ask a Guest to leave their home, lands, celebration, gathering or ritual without conflict of a physical or verbal nature, and to take with them all they brought with them into the locale.

3) A Host has the right to request an armed guest to peace-bond, remove from the locale or to take a weapon of any obvious nature, unless necessary for a ritual taking place, until it the guest is ready to leave without argument or conflict.

4) A Host has the right to request a guest not utilize or even bring into their home, lands, celebration, gathering or ritual any substance or device that may be legally questionable or outlawed or physically harmful to the Hosts health or that of other guests or members of the Damos. (this may be anything from drugs, alcohol, poisons, cigarettes, flamethrowers etc. all by the Host's discretion).

5) A Host may ask the following of a personal rule of hygiene or social concept be followed by a guest while within the home, celebration, ritual, lands etc (EX: the removal of shoes before entering the house, the washing of hands, maintaining a low level of noise due to someone else sleeping, sharing in the breaking of bread, etc by the host's discretion).

6) Both Host and Guest are bound by a rule of trust - none shall carry out violence of a physical or psychic nature against those present or they shall be in violation of the rules of Hospitality and nullify all such rules at that point.

7) Neither Host nor guest shall steal from the other - either doing such shall be in violation of the rules of Hospitality and they shall be annulled at that point.

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8) The Host may ask one service of the guest if they are to share meal, sleep within the hosts area, or in other words impose on the host in any manner. This service cannot require the leaving of the hosts area, nor be of an illegal, personally distasteful or harmful way, but will most probably be of a simple manner (and not the tasks set out historically in legend) such as assisting with the setting of the table, chopping of wood for the fire, etc. This is not mandatory, simply suggested in conceptual context of the original Mycenaean Society.

9) The Host and guest, if of different religions, will not seek to force their beliefs upon the other - discussion is allowed, but not obvious attempts to convert or proselytize.

10) The Host and guest (and members of the Hosts Damos) will not seek to force their affections on each other sexually - this does not rule out flirtation, involvement or seduction, but does rule out harassment, forced sex and rape. If a person says they are not interested then their word is final and any further consideration should be personally curbed. Violation of this rule invalidates the rules of hospitality in the situation.

11) The Host may request of a Guest reimbursement for any supplies that have been used in the feeding or entertainment of the guest that are considered excessive. Additionally a guest is expected to repay any bills of an excessive nature (such as those of long distance telephone calls) that they are responsible for.

12) A Guest at Ritual is expected to accept the Authority of the officiaries within the ritual area as absolute, and shall not question their authority or actions while within the ritual area. Nor shall a Guest seek to disrupt a ritual from within or from outside of it while it is being carried out.

13) A Guest is expected to provide a gift for a host or the hosts Damos when visiting for ritual (A food dish or libation is the common practice) or celebration. This is waved if not more than one days notice has been given or if the Guest claims a truly impoverish condition in their own life.

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The above may seem simplistic, obvious or unnecessary, but I feel it is important that we have a set of rules for those who cannot see the obvious and to protect all involved. Further, I'd like to request that any member of the Laos who has had the Rules violated by a Host or Guest (especially those rules dealing with violence, Forced affection, theft etc) to report them by name to me, anyone who has been found in such violation with witnesses by members of any three Damosi will be reported as such and publicized by us internally to be avoided as Guest or Host (and of course, if a legal violation occurs any Host is welcome to report them as such to the authorities).

Remember that a Guest or host cannot be considered held by the rules of Hospitality if they have not seen them and agreed to them beforehand. Feel free to suggest that other Neo-pagan groups accept these rules themselves - this does not have to be just a Myceneaen only concept. ETHICS & CONCEPTS OF CONDUCT ---------------------------- You take, by using this work and collection of beliefs and the title of Myceneaen Priest or Priestess, the responsibility for your own life and actions in it. Every time you make a decision in life you are exercising your freedom and are responsible for your actions. With knowledge and power come great responsibility, to yourself, your Damos, your Waxan, the Laos, your homeland, your birth family, the human race and that of the entire planet. There are no 'evil' forces manipulating you or your actions, no devils or demons exist save in the minds of others (and if any do exist in your own mind then you must cast them out). No amount of alcohol, drugs or influence shall change the fact that you are still responsible for what you choose to do and not to do.

Yes, we recognize that there are forces beyond our ability to fully conceive in this reality, that at times the gods and the goddesses might interfere with our lives, remember that there is something to be learned from each success and every failure, that they do not wish you to suffer - they simply wish you to learn and advance to one day rise above the need for the state of being what you are at present - bound within a limiting fleshly body for this cycle and for each you have and will have given to you until you have learned all this existence can teach and advance to a level where you may enjoin with the gods and see beyond our present.

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OPEN CIRCLE ETHICS by Brandy Williams

Event organizers and open-circle coordinators have, I think, a responsibility to participants to provide a safe and comfor- table environment. The Pagan community here in the Pacific Northwest seems to be evolving an ethical standard governing organizers. Althea Whitebirch calls it choice-centered, and I offer my perception of it here as a model and a basis for dis- cussion.

HISTORY: A few years ago, the Seattle/ Vancouver/ Portland area had no ongoing festivals. As I write, August '86, organi- zers are planning next year's schedule -- the second annual Spring Equinox Mysteries festival, the first Summer Solstice Gathering, the third annual Solitary Convention, the fourth annual Fall Equinox Festival. Many of the attendees are new -- either to Paganism or to the northwest, and the events draw people from a wide geographical area, including British Columbia, Montana, Idaho, Oregon, California, and all of Washington state.

We're growing. We're growing very rapidly, and dealing with a disproportionate influx of people inexperienced in group rituals. As a result we're starting from scratch in developing organizer ground rules, and developing solutions to problems being discussed in the Pagan net nation-wide.

In the Pacific northwest, the circle of organizers is very small, almost familial, and we're working from a basis of friend- ship and trust. We're concerned about each other and pay atten- tion to caring for one another. I think the combination of a small group handling a lot of newcomers has allowed us to gene- rate a uniquely compassionate set of attitudes and guidelines.

This outline is my own. I'm going to phrase this is strong, definitive terms, with this qualifier: I call it Northwest Ethics because it has evolved out of discussions with other organizers. However, it isn't offered as a group consensus and any given or- ganizer might disagree with some of these points or the language. This is intended as a starting point for discussion and not a presentation of a set-in-concrete consensus.

My own experience: I've staffed a number of events in and out of the community. My most recent experience was heading the SolCon '86 staff, so I'm using it as my most frequent example.

RITUAL CHOICES: Althea Whitebirch and I facilitated a dis- cussion at the '85 Fall Equinox Festival that has borne substan- tial results in the local community. We argued that closed circles can do what they like, but those of us in charge of open circles should lay down some ground rules to ensure everyone's comfort and safety.

Explain The Ritual. I'm personally finding it necessary to make some very basic announcements, like circle boundaries shouldn't be indiscriminately crossed, and people should only walk clockwise within them. Again, we're dealing with a lot of newcomers.

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No Pressure To Physically Touch. I've never seen anyone ob- ject to holding hands, but a lot of people have commented that they cringe at kisses. No kissing spirals in open circles.

Why? Newcomers tend to go along with group activities, even ones they're uncertain about. Maybe they should be assertive, but more often they're not, and organizers are their voice. Choice: every event in this area includes space for people to put together their own circles, some of which can be more touching- oriented -- and are identified as such. Or we might experiment with providing an Intimate Circle, which would include a lot of hugs and kisses.

The rule is: you don't have to touch anyone you don't want to, anytime. That should be clear to newcomers.

Choice In Participation. In open circles, if the dancing gets too rapid or wild, participants can step back. Just bring your neighbors' hands together and move out of the way. I've also seen some ritualists allow people to cut themselves out of the circle -- the procedure was clearly explained in advance.

Effective ritual evokes response. Novices are at different tolerance and skill levels than experienced ritualists, and some rituals can be overwhelming. Also, the 'boogie till you puke' crowd exhausts the older folks and the kids in the group.

Experiment note: I recently separated a circle into two groups, the 'keep on dancing' people, and the 'sit down and rest' folks. Some rhythm is traded off for comfort. I've also seen two rituals staged consecutively, one quiet and one 'dance all night.' Suggestion: we can try a novice ritual, and a more power- ful one for skilled people.

Also note: one northwest organizer disagreed with these sug- gested choices, feeling those who participate in a circle should be committed for the duration of the experience. It's a point. In that case, I think a clear understanding of what's to come would be essential.

STIMULANTS

In PANEGYRIA Vol. 3 No. 4, Althea Whitebirch argued for informed choice in using stimulants. If alcohol is used in a communal cup everyone should know, and a fruit juice or other substitute should also be available.

Drugs: NOT AT EVENTS I COORDINATE! At least, not with my knowledge or approval. Private drug use hasn't been a problem so far. My concern is that if anyone is caught, it's not private any more. I'm the one who gets to deal with the police and the press, and the whole community's image suffers.

If problems arise in the future, I'd consider banning drugs altogether. Organizing is tough enough -- I have a right to limit my risks. Call a closed circle and do it at home.

MINORS: Young children supervised by Pagan parents are a real

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joy. Teenagers with absent, non-Pagan parents or guardians are becoming a problem, even with signed in advance waivers. Some of us are leaning toward a 'no minor without attending parent' policy. How do you keep them away from the wine? Think of the issues surrounding sexuality with under-age kids. The 'what-ifs' are frightening to contemplate.

I haven't made a firm decision because I know how important the contacts and support can be to our younger friends. On the other hand, they do grow up. In two years, a 16 year old can sign her own waiver. Maybe we could set up a gentle, first con- tact network to provide them with 'one on one' support, starting slowly.

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SOLOMONIC DECISIONS

I was asked to kick out two people who wanted to attend the last SolCon, and I burned one request for a registration.

I know, I know. The word 'blacklist' leaps immediately to mind. This is a tough issue. The request I burned was from a person who was suspected of having responded violently to a cri- ticism. The other two revolved around sexual ethics: men accused of coercing women into intimacy.

Help.

The problem, as always, is that none of the cases were clear- cut. How do I substantiate an accusation? Do I kick someone out on a suspicion? I don't want violence or sexual coercion at an event that has my name on it. I also don't want to mediate personal conflicts; that's not my job.

At the moment, one well-placed person can ruin another's reputation. I've seen three people kicked from the community on ONE person's request. I've also seen people with a lot of con- tacts survive a number of complaints. Neither situation seems fair.

We have a lot of options. This is an essay question: pick one and list the pros and cons. 1. Anyone at all can attend any event. 2. Each organizer must individually choose who to deny attendance to. (In practice, we do pass names to each other.) 3..Any person who has been accused by one person of one of the following things should get flagged. That is, every event orga- nizer should be notified: -Theft or destruction of another's property. -Violence against people -- assault. -Sexual coercion or abuse. This seems to me to be most workable:

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4..In one case I had three complaints a man had made weird sexual phone calls to women. I called him and offered him probation: find someone to sponsor you, to be willing to act as liaison be- tween you and the community. As with minors, the sponsor should be with you at each event you attend. Then I would put the word out that you are one probation, and the sponsor should be contacted if you contact anyone on your own and misbehave. The probation would last for a year. Any repetition of the unde- sirable behavior would get you kicked from my events permanently, and I would notify other organizers. Failure to accept the probation means getting kicked immediately.

I haven't had a chance to use this procedure because the per- son decided the effort wasn't worth it (a statement in itself). I notified other organizers.

I'm aware this issue is extremely hot. Personally, I'm in- troducing a lot of people to the community, AND vice-versa. There are a lot of weirdos out there. I don't want to let a mass murderer loose among us (as it were). I also don't want to blacklist someone because of a personality conflict.

Bottom line: some novice assertiveness training seems to be in order.

CARETAKING

Some of us have had good experience with 'greeters' or ombudsmen. (Ombudspeople?) It's a staff position, the sole re- sponsibility of which is to be available for participants' support, to solve problems, hold hands, and be a liaison with staff.

I didn't have greeters at SolCon '86 and regretted it. Even with 30 people, the event coordinator (me) didn't have time to personally check in with everyone.

I like very much that northwest events coordinators show visible concern and caring for everyone. A friend of mine said, "I love these events because I always feel so cherished." I'd like to see that become a community standard.

ORGANIZER'S MAGIC

SolCon '86 has a staff conceptualizer who renamed the position. An organizer is the focus, he said, of the energies coming into, and generated by the event.

A festival isn't just about magic. It IS magic, and the focus has the pleasure of shepherding what another friend of mine calls the magical child through its inception, and allowing par- ticipants to share in its direction. (Rearing?)

This outline is a suggestion, a template, for focusing event magic. These are the major focus points:

-Conception. When the event is scheduled/sited. I saw a staff group hold a circle at the actual site several months before the

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event, asking for: safety, to have enough registrants, what the event was designed to accomplish for the attendees, the staff, and the community.

-Presentation. I don't know about anyone else, but for me, put- ting a flyer together is casting a spell.

-Orientation. Somewhere in the first few hours of the event, ask the participants to help focus on the event's parameters -- safety, joy, solvency ...

-Major or parting ritual. Of necessity the ritual coordinators will set the structure, and almost always the nature of the working as well, but eve here the attendees can have some space to give feedback.

-Post-event focus: a thank-you circle.

FEEDBACK

It might be suggested that an organizer has a right to do whatever works, and event participants must fend for themselves. I argue that event sponsors represent the community -- create the experience of the Pagan community for many who have no other con- tacts, and as such, they are accountable to their participants and to other event organizers and community elders.

Aside from the issues already discussed, there are financial ones. This year I distributed a financial accounting to SolCon '86 attendees. That was scary -- laying out the bottom line of the decisions and mistakes I made! The thing is, a lot of people asked for that kind of accounting, and I've wondered myself when I attended events.

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The other issue is proceeds or profits. SolCon '86 didn't make any. I had, however, planned to pay my staff some salary, thinking we should be compensated for our work. Some people dis- agreed, feeling event funds should be channelled into projects the community benefits from. Since teeny SolCon is becoming a formal organization (for legal purposes) and I'm putting myself on the Board, I won't personally be in a position to take any money out. However, I'd still like to pay the staff -- even a small amount -- because they sacrifice some of their own fun and do a lot of work to make the thing possible.

Finally: organizing is a pretty heavy responsibility and a lot of work. I think we have a right to ask for hugs.

I hope to see lots of discussion on these issues. Because our value is maximum tolerance for diversity, doesn't have to mean that anything goes. I think it's possible for us to reach consensus about some ground rules, to safeguard our community and everyone in it. We ask for perfect love and perfect trust. I think we need to provide a safety net to ensure it.

As always, I welcome feedback. Brandy Williams

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STATEMENT OF PRINCIPLES AND ETHICS--LIFEWAY SHAMANIC FELLOWSHIP By Usen's grace, Ho-dah.... 1.) PURPOSES: Thisis aneraofdecision.Dowe allowourselvestocutthe throatoftheMotherWhohasnourishedus asaspeciessince we "came down from the trees"? Or do we work to walk in Beauty and Harmony with Her, and cherish Her, and work to see Her healed? The resurgence of Shamanism, the primal Earth Religion of practically all of the Earth's pre-Agrarian cultures, is an important thing, foretold by the Paiute prophet Wovoka and in the Hopi Prophecies. It was said that both the Red Man would return to the Ways of the Old Ones and that the non-Native would also embrace the Lifeway. Therearenon-Nativeswho respectfullyhavechosen these Ways, and are carrying them on in a reverent way. If the Lifeway was only given for the Native peoples, it would die out within our lifetime. There are simply not enough traditional Elders left. Ithasbeenshown tosomeofus thatOurMotherThe Earthis not willing to die quietly. She has demonstrated this by the increase in natural disasters of the past decade, which continue day by day. The Hopi prophecies state that, when the "bowl full of ashes" (most interpret this as the Thermonuclear Bomb) is overturned, that Our Mother shall rise up in Her righteous anger and destroy humanity. This prophecy is coming true, although it may yet be reversible. Perhaps it is we who reverence the Ways and walk in harmony with Our Mother that may stay Her hand. The Lifeway Fellowship is here for those who wish to honor Our Mother and Our Father, Earth and Sky, and to honor The Giver Of Life, from whence all things flow in the Universe. Our world-view is primarily allied with that of the Navajo/Dineh, Apache/Teneh, and Hopi peoples. However we do not represent ourselves as the keepers of those ways. The secrets of those Nations are for them alone, unless Usen' wishes to reveal them to us. Our mission is to help heal OurMother,TheEarth,andtohelpeachotherwalk incloser

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harmony with Her. We also exist to provide a way for urban andsub-urbanpeopletolearnandpractice therootShamanic techniques that aid us in finding our True Vision and True Way of Power, and following that Vision and that Way. We identify ourselves as Pagan (Webster's New World Dictionary"1.b)...apersonwhoisnota Christian,Moslem, orJew (byfaith);heathen.Paganspecificallyreferstoone of the ancient polytheistic (or pantheistic) peoples.") and as unashamed Pantheists and Polytheists. The Lifeway is trulyareligious commitment. No-onecan makea commitmenttothe Lifewayandtothe worshipofLifeGiver, TheEarth Motherand TheSky Father andremain aworshiper of other Paradigms of the Deity,much as one cannot be a Christian and worship the Greco-Roman pantheon. However this does not imply the condemnation of other Paradigms, nor impel a duty to "convert" others. WestandbyotherPaganswhodonotshareour paradigms,IE. Wiccans,Asatruans, Hellenists,and otherShamanic traditions, (African and neo-African(Santeria & Voudoun), Australian, Siberian, Traditional Native American, and Polynesian, to name a few) and even though we may disagree with some or all of their practices and beliefs, they are Brothers, Sisters and Cousins, and in times of persecution as well as times of goodwill we must defend them. We may even share in their open rituals and allow them to share in our open ceremonials. But that which is ours must remain ours, just as that which is theirs must remain theirs. 2.) THE(A)OLOGY: AsourFellowshipisinherentlyreligious, wemustdeclarea The(a)ology. (The strange spelling refers to the fact that we acknowledge a Goddess as well as a God) This is summed up very easily. There are three main powers we worship, Usen' the Life Giver, The Earth Mother, and The Sky Father. The latter Two are emanations of the First, as all, including the God and the Goddess, are emanations from Usen', which is the primeval First Cause.

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Usen':OnecannotlookuponTheLifeGiveras eitherMaleor Female, for The Life Giver is beyond those distinctions. Usen', and The Life Giver, are names for this First Cause, this Force that pervades all and caused all to come into being. From Usen', the God, Sky Father, and the Goddess, Earth Mother, emanate, as the lesser Deities emanate from Them. The Earth Mother: We live and walk and are sustained from The Earth Mother, which is our Earth. She is alive, and we all exist within Her as part of Her structure. Science, through the Gala Hypothesis, has finally acknowledged Her existence, and some even have learnt the lesson that our duty in this life is to care for and honor Her. This is a lesson that all must learn, for as long as we despoil Her, we risk Her wrath. She is expressed through the faces of White Painted Woman, Who is The Woman Warrior, through Corn Mother, Who is The Nourishing Mother, and through Spider Woman,WhoisTheWiseWoman,TheAncientOne,TheCustodian of Wisdom. Women are acknowledged as being human represent- atives of The Earth Mother. The Sky Father: Just as among we Humans, there is both Man and Woman, so there is no Earth Mother without Sky Father. Sky Father is the air we breathe, the flame that gives us warmth and cooks our food, and brings forth the rain that fertilizes Our Mother and allows Her to provide us with the crops and animals that sustain us. Sky Father is also expressed as The Hunter, The Warrior, and First Shaman, and is also expressed in Killer Of Enemies and The Child Of Water. He is also present and acknowledged as being present in every Man. There are other spirits that exist in the Universe, some beneficent, some maleficent. But most important is Usen', EarthMother,andSkyFather.Bywalkinginharmonywiththe God(esse)s, one can tell the Good from the Evil, welcoming in Good, and protecting each other from Evil.

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3.)ETHICS: We have our code of Ethics. It is neither lengthy nor overly restrictive. We do not include ancient taboos in this list, such as Mother-In-Law avoidance or the taboo against Fish, because they may not apply nowadays. If you wish to not eat fish or to avoid your Mother-In-Law for religious reasons, it is your prerogative. But it is not a requirement. 1.) If the action does not harm yourself, other people or intelligentbeings,orOurMotherTheEarth,youarefreeto do as you wish. 2.)Tochargeforhealings,sweatsorceremonials istotally wrong and extremely offensive. Also, to charge excessively for teaching is equally offensive, but a modest fee over expenses is allowable. Your conscience is the best guide, that and the Will of the Deities. 3.) Magick should be limited only to protection of Self and Loved Ones, and to healing and helping those in need, provided that permission is given by the patient and that help other than healing does not interfere with the Will of others. Magick that is used in a coercive (IE. Love spells) or destructive (harming or killing magick) way is patently wrong and is considered Black Magick. 4.) Contact of spirits by any means other than Shamanic journeyingor theVisionQuestisveryrisky,andPossession is a real possibility. The practice of mediumship, or "channeling" has no place in the Lifeway, and exposes not only Self but others to danger. 5.)Permissionmustalwaysbeaskedofthespiritsofplants and/or animals before taking them for either sustenance or for medicine. 6.) One's visions and one's personal ceremonies are one's own. Personal visions should not be spoken of, but shared visions are for all of the group.

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7.) It is wrong to criticize another within the group or outside the group. Racism, sexism, xenophobia or general disrespect of others has no place in the Fellowship. Individual decisions about lifestyle and other ethical issues not covered here are an individual's own affair. 4.):GROUP STRUCTURE AND INITIATION PRACTICES There is only one Initiation, which is the Initiation that makes one Kin within the group and in the sight of The Deities.Itisgivenafterone hastakentheirfirstVision Quest, has found their Power Animal(s) and has met the Shaman Within. It can only be denied to those who have met theserequirements,isyoungerthanthe legalAgeOfConsent (in most places, 18 years) is not of sound mind, and/or is under suspicion of being a Law Enforcement Officer or other person antipathetic to Pagan and/or Shamanic belief who requests initiation for fraudulent purposes (usually to infiltrate to either sabotage or publicly discredit the Fellowship) Initiation must not be denied on account of physical disabilities, blindness, deafness, or sterility, nor on account of sex, race, nationality, political belief, or sexual preference. There are no set offices within the Fellowship. Ideally, leadership should be by consensus, with true leaders being temporaryandpurpose-oriented. Facilitation ofrituals may be done by any Initiate of the Fellowship. ANYONE WHO REPRESENTS THEMSELVES AS A HIGH PRIEST/ESS OF THE LIFEWAY SHAMANIC FELLOWSHIP IS A FRAUD, AND IS DOING SO CONTRARY TO THIS STATEMENT OF PRINCIPLES AND ETHICS. Support of the Fellowship is done on a purely voluntary and mutual basis. No tithe or dues should be assessed unless they have been agreed upon by all members, initiates and non-initiates alike. Membership is extended to all. But initiation is reserved for those who meet the criteria mentioned above. Non-initiates can participate in open ceremonials and in basic workshops, but may be denied participation in certain ceremonials and advanced workshops.

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5.) THE QUESTION OF RECOGNIZING SHAMANS In traditional societies, the title Shaman was not just an honorific, or recognition of talents. Nor was it the highest initiatory level in a Shamanic society. The Shaman was,inmostcases,abovetheChiefin decision-makingpower and was judge, doctor, father-confessor, and intercessor withtheDeitiesforthetribe.SomeShamanicsocietiesare now providing their membership with "Shaman training seminars" and "Shaman apprenticeships" that can be had for an exorbitant price. This implies that the cost of being a Shaman can be paid in money and in a set amount of time. This is not the case. Many tribes believe that the office of Shaman is not one that is earned, but one that one is borninto.Certainly,theskillsareneversomethingoneis born with, and this is not merely hereditary. Rather, when achildisborn,thecurrentShamanwouldrecognizethatthe child had the POTENTIAL of being the next one, and the child'straining wouldbeginwhenthey wereconsideredready by theShaman.At adulthood,theywould betested. Ifthey passedthetest, theywould becomethenext Shaman.If they failed, usuallythe testwas suchthatthey wouldeither die outright, or they would go insane. Many "heroic quest" tales,andmostnotablytheArthurianlegendshave echoesof this practice within the ancient Shamanic traditions of Europe. But the point that is being made here is that we should not goback tothatsortofwayof doingthings,becauseinthis society it is nigh on impossible. The stand I am offering here is that recognition as a Shaman can be conferred only through shared vision, and signs from the Deities. It is not my place to say what the signs are...it will be obvious to the Fellowship. I am not Shaman myself, and will not brook anyone calling me that. This is something I place in the lap of the Deities to decide. I cannot do anything more. It is a mockery of those people that can truly be called Shamans, who are respected, powerful people of traditional tribes, to do anything less. In any event, to claim such a title is definitely not enough, and is punishableby withdrawingFellowshipfromthe onewhoclaims to be Shaman falsely.

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6.) FESTIVALS AND WORSHIP DAYS The festivals are reckoned as they have been for centuries by most Southwestern tribes, by both the Sun and the Moon. Theseasonsbeginonthefirst fullmoonafteraSolsticeor an Equinox. The Solstices and Equinoxes themselves are times ofcelebrationaswell,andperhapstheperiodbetween the two (which usually works out to be no more than a week or so) could be considered a time of Holiday. Lesser ceremonialsareheldonNewMoonsandFullMoonsbetweenthe first Full Moons of the seasons. Optionally certain Pagan festivals could be celebrated in conjunction with other groups, but they are not to be adopted as official Lifeway Fellowship ceremonial days. There areotherceremonialsthatarepersonalinnature,and can be held at any time, although synchronizing them with the Festivals and the New and Full Moons is advisable. They are Naming, where a newborn child is named in the presence of the group and their Life-beads given; Coming Of Age, where the child's physical maturity is acknowledged, and where, for a short time, they become Child of the Water (if aboy)orWhitePaintedWoman(ifagirl);Initiation,where a person becomes a full-fledged member of the group, given after a person becomes a legal adult; Joining, where a man and a woman consent to be married; Unjoining, where a man and woman who are married consent to have the bond dissolved, which is to be done only after four reconcili- ation attempts fail or after evidence of marital infidelity or abuse is given before the group; the Moonlodge, which is a special sweat for women in their Moon-time; and Release, whereaceremonyforadead memberoftheFellowshipisdone to guide their soul Back Home. Other ceremonials that are dreamed or envisioned by a person or group are also encouraged.

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7.) SUMMING UP A few quick ones: One can be either clothed or unclothed at ceremonies, but it should be known that none of the Southwestern tribes did ceremonies in the nude. However, one should disrobe for the sweat lodge, as clothes are not only uncomfortable within the sweat lodge, but interfere with the cleansing process of the lodge. This Statement can be accepted or rejected by individual groupsthat federatethemselves withLifeway Fellowship.But federation can be denied to those groups who stray too far fromsomeofthebasicguidelines,ordoanythingthatwould sully the reputation of the Fellowship in general. Hi-dicho...this is finished. May these proceeds please Life Giver Usen', and the Mother and the Father. ENJU! Chihacou White-Puma, 1988.

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The Pantacle - a teaching story (c) Gary Dumbauld, 1988

Michael came, walking slowly, purposefully, to the stone circle deep in the woods. Stripped of clothes he came, naked to the wind the moon and the stars, a cord of red twice his height tied round his waist, a black-hilted knife at his left hip. He tried to still his mind, remember his lessons, push his thoughts to the back of his mind, and just feel; the feel of the Earth on which he trod, the feel of the wind on his body, the feather- weight touch of the moonlight on his skin. He tried to put himself in harmony with the grand design of the Universe, the purpose of the evening, he willed himself sternly to master his emotions, listen and look with sacred intent.

He came, bearing the pantacle before him, balanced firmly on his hands. Silver, it was, silver like the moon, carved and etched, polished, burnished and blackened with signs and symbols. How he had sweated over it, this past year, with hammer and chisel, graver and burin, acids and wax, the tools of the silversmith. A year and a day it had been, since he was judged worthy to become a Priest, and given this task. His to carry, this silver shield, but not his to own, till the rite was over and he, like his father and mother before him, his aunts and uncles and grandparents for generations, inherited by solemn and sacred ceremony the High Priesthood of the Wise.

The High Priestess' athame pressed to his chest, her low, clear voice as she asked him the ritual questions, roused him as from a dream, of forest dark, and woods enchanted. He answered her with a voice not quite fearful, but not as steady as he would have wished.

"I come to this Circle seeking knowledge. I am Michael; my face you well know; I have been sworn and initiated into the Third Degree, but I would now seek the Priesthood of the Wise. I come, bringing as my key this sacred Pantacle, over which I have labored for a year and a day; I wish to be instructed in it's true meaning; to this end I present my self, the work of my hands, and two passwords: Perfect Love and Perfect Trust."

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"All who bring such words are doubly welcome" the High Priestess replied, "and I give to you a third password, a kiss", And so saying, kissed him on the lips and whirled him sunwise into the sacred space. He gazed about himself, his eyes sliding easily over the usual implements on the altar, the candles and wands, censer, bowls of incense and salt; he looked at the High Priestess expectantly.

The High Priestess spoke again, her voice reverberating through the circle, echoing back from the sacred boundary stones; "A seeker comes; this his purpose. The purpose of the Wise--to teach! As it has ever been, let it now so be done! Who shall begin?"

The Priest in the North stood forward. "I shall begin. Young High Priest to be, step to the North."

Michael walked to the North, handed the Priest his Pantacle, and stood silently while the Priest examined it, hoping that his work would be judged as correct, hoping he had made an accurate rendering of all the signs and symbols that he had been shown, a year and a day previous.

The Priest carefully examined the pantacle, turning it about to catch the light of the central fire, then handed it back to the boy.

"It is well done, all is correct. Look upon the symbol at the top of the pantacle--the upright triangle. This sign is the symbol of fire, the flame straining upwards, and stands for the three-fold salute, by which I now salute you, recognizing the fire within you, the fire of will, the will to accomplish, the will to dare. A year ago you knew nothing of the craft of the silversmith, and yet you have taught yourself to make this pan- tacle. I say again, well done!", and so saying, the Priest touched Michael with his athame on the right shoulder, the top of his head, the left shoulder, and again on the right shoulder.

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Putting his arm around Michael's shoulder, the Priest brought Michael around sunwards a few steps, then faced him again.

"The next symbol on the pantacle is a pentagram. This pentagram stands for the five-fold salute. In the form of a pentagram with one point up, the five-fold salute symbolizes that which is the best man has to offer, ascending to the Gods, being enriched, expanded and augmented, and returning to enrich the life of mankind. Thus, the five fold salute symbolizes the microcosm of man containing the macrocosm of the Universe." So saying, the Priest touched Michael with the wand, on the right hip, head, left hip, right breast, left breast, and right hip.

A priestess stepped forward, saying, "Now, with your permission, I will carry on this candidate's instruction." The Priest bowed to her, and returned to his place in the North. The Priestess took Michael by the hand and walked with him farther around the circle, still moving sunwards. She stopped, released his hand, and faced him, taking up a bowl of blue paint. Stepping closer, she reached out her blue-daubed hand, and made the sign of the labrys on his chest.

"The next symbol on the pantacle is that of the Goddess in her aspect as the two moons, monthly waxing and waning. The waxing moon symbolizes that which is outgoing and constructive in mankind, the waning moon that which is hidden and withdrawn. The waning moon also reminds us that for every accomplishment there will be failures, that for every gain in our lives there will be setbacks; we are not to weep and wail against the Gods, or fate, or karma, but we should accept that there is a balance, and the balance will be maintained, whether we will it or not. Constructive and destructive, life and death--this is the way the world is made; that which dies paves the way for the next round of life."

The Priestess linked arms with him then, and they moved farther sunwards about the circle. She turned to him, and kissed him firmly on the mouth, saying "The next symbol on the pantacle is the kiss. I kiss you, Michael, because we are human; the Gods have created us male and female. I also kiss you in token of the perfect love and perfect trust I have for you, and for the perfect love and perfect trust you declared for us when you entered this holy space. That is why you were greeted by the High Priestess with a kiss."

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Michael stood, blushing. He could still taste the sweetness of her mouth, and his body wanted to respond to her as man to woman--it was well he was carrying the pantacle in front of him; then he got himself under control, realizing the importance of this lesson; the ritual kiss would always be more than a handshake between equals, but never quite a sexual overture; an acknowledgement, not a demand. He sighed, composed himself, and looked at the next sign on the pantacle.

A stern-looking Priest came towards Michael, his face set in grim lines, carrying something Michael could not quite make out. The man faced Michael, then walked behind him, carrying what could now be clearly seen as a cat o'nine tails. Michael flinched in anticipation of being struck; surely the Priest was not going to whip him? Ouch! Yes he was!

"Michael," the Priest said, between strokes, "the next sign on the pantacle is the scourge. The scourge of memory. Stand tall, now, and be still, it will hurt worse if you try to avoid it."

Now he had stopped striking Michael with the scourge. The welts on his back stung and burned, but Michael tried to ignore the pain and concentrate on the Priest's voice as he continued.

"Michael, you told us at your First Degree initiation that you were willing to suffer to learn. This scourge will not be applied to your back again in a physical sense, but I want you to learn to look back upon your life; and take power from the foolish stupid things you have done. The mistakes, the petty jealousies, the little hurts you've inflicted on your friends, your parents, the people around you. Remember, Michael, and as you remember, allow yourself to feel sad, to feel the pain and embarrassment you've caused. Feel it, take the power from it, then let it go! Go onward, take strength from your past, don't dwell on it, but don't pretend the past never happened."

The Priest again stepped behind Michael, this time carrying a pot of something in his hand. Michael flinched again as something touched his back, but this was cool and soothing, drawing out the pain. The Priest waited a few moments, till he saw that the cooling balm had done its work, then took Michael gently by the hand and drew him along, ever sunwards, to explain the next symbol.

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"The next symbol on the pantacle is the sign of the God, the horned circle. The horned circle represents, among other things, the Cretan bull, annually sacrificed by our ancestors. The bull symbolizes the wild magic of the God, the intuitional magic, the magic that springs from the instinct. The Cretan priests sacrificed the bull, thus indicating the triumph of reason and intellect over instinct and intuition. We, however are not Cretans, and we do not immolate the bull of intuition on the altar of reason. Logic and reason are fine in their place, but never neglect the way you feel; never forget that the universe is a mixture, a combination, a melding of the tangible and the unreal, instinct and logic. Now I must retire, your instruction will be completed by the High Priestess."

The High priestess approached Michael, walking slowly, deliberately, each foot placed with purpose, her upright carriage reminding him of her status, first among equals, High Priestess of the Coven, the Circle of the Wise.

She stepped closer. "Michael," she said, "the last symbol on the rim of the pantacle is the inverted triangle, the alchemical symbol of water; representing the number three, the number of life. It is a gate, a gateway of life, a gateway of time, for time is past, present, and future; life is body, mind, spirit. I am about to bestow upon you, the three-fold kiss, to bring your body, your past, your mind, the present, your spirit, and the future to bear on this moment."

So saying, she bent and kissed him, first on the right shoulder, then the left; kneeling she kissed him just above the phallus, and then on his right shoulder again.

"Michael, you have now passed around the rim of the pantacle, let us now move to the center, and I will instruct you in the meaning of the central pentagram. The pentagram in the center of the pantacle is the sign of mankind. If I stand thus, with feet apart, hands stretched to the winds, head erect, the pentagram will enclose my body. We therefore can observe that the pentagram in the center of the pantacle represents mankind in the center of the universe, surrounded by Goddess and God; blessings and reminders; past, present and future; good memories and bad; light and life, love and law. The central pentagram therefore can serve as a reminder to us, that the Universe was NOT made for man, man was made for the Universe."

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She knelt at his feet, smiling, and kissed him, first on the left foot, then the right, saying, "I bless your feet, Michael, that have brought you in these ways, reminding you to be ever ready to go on foot, to help, protect, and defend the brothers and sisters of the Wise."

She kissed his knees, saying, "I bless your knees, reminding you to ever go on bent knee in humility when supplicating the Deities, that one who knows his own worth will gladly kneel in order to learn."

She kissed his phallus, and said, "I bless and consecrate the organ of generation, that in time you may know that love is the great teacher of equality; love is the prime example of man and woman as equals; two beings, alike in all ways, equal in all ways, but totally different; one incomplete without the other; forever opposite, but forever complimentary. Indiscriminate sex will gain you nothing, Michael, for though sex is magic, love is the magician."

She kissed his right and left breast, saying "I bless your breast, and remind you to keep within the safe repository of the breast, the secrets of the Wise, as if under lock and key."

Then she kissed him on the mouth, and said, "I bless your mouth, Michael; henceforth, as a High Priest, you will be a teacher, and the words of your mouth, based in knowledge, leavened with intuition and instinct, uttered with magical will, shall live in the memory of the Wise. Go forward, make your progress, High Priest and Magus!

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Defining Chaos By: Mark Chao Introduction * Chaos, according to the `Oxford English Dictionary' means: 1. A gaping void, yawning gulf, chasm, or abyss. 2. The `formless void' of primordial matter, the `great deep' or 'abyss' out of which the cosmos or order of the universe was evolved.

There are a couple of additional definitions, but they are irrelevant to this discussion. When chaos is used in magic, there is no place for confusion or disorder.

Chaos is the creative principle behind all magic. When a magical ritual is performed, regardless of `tradition' or other variables in the elements of performance, a magical energy is created and put into motion to cause something to happen. In his book, `Sorcery as Virtual Mechanics', Stephen Mace cites a scientific precedent for this creative principle. I quote: "To keep it simple, let us confine our example to just two electrons, the pointlike carriers of negative charge. Let us say they are a part of the solar wind--beta particles, as it were--streaming out from the sun at thousands of miles a second. Say that these two came close enough that their negative charges interact, causing them to repel one another. How do they accomplish this change in momentum?

"According to quantum electrodynamics, they do it by exchanging a "virtual" photon. One electron spawns it, the other absorbs it, and so do they repel each other. The photon is "virtual" because it cannot be seen by an outside observer, being wholly contained in the interaction. But it is real enough, and the emission and absorption of virtual photons is how the electromagnetic interaction operates.

"The question which is relevant to our purpose here is where does the photon come from. It does not come out of one electron and lodge in the other, as if it were a bullet fired from one rock into another. The electrons themselves are unchanged, except for their momenta. Rather, the photon is created out of nothing by the strain of the interaction. According to current theory, when the two electrons come close their waveforms interact, either cancelling out or reinforcing one another. Waveforms are intimately tied to characteristics like electric charge, and we could thus expect the charges on the two electrons to change. But electron charge does not vary; it is always 1.602 x (-19) coulombs. Instead the virtual photons appear out of the vacuum and act to readjust the system. The stress spawns them and by their creation is the stress resolved".

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Austin Spare understood this principle in regard to magical phenomena long before scientists discovered photons or began experiments in the area of chaos science.

Austin Osman Spare-some history * Austin Spare was born at midnight, Dec. 31st, 1886 in a London suburb called Snow Hill. His father was a London policeman, often on night duty.

Spare showeda natural talent for drawing at an early age, and in 1901-1904 left school to serve an apprenticeship in a stained-glass works, but continued his education at Art College in Lambeth. In 1904 he won a scholarship to the Royal College of Art. In that year he also exhibited a picture in the Royal Academy for the first time.

In 1905 he published his first book, `Earth Inferno'. It was primarily meant to be a book of drawings, but included commentaries that showed some of his insight and spiritual leanings. John Singer Sargent hailed him as a genius at age 17. At an unspecified time in his adolescence, Spare was initiated into a witch cult by a sorceress named Mrs. Patterson, whom Spare referred to as his "second mother". In 1908 he held an exhibition at Bruton Gallery. In 1910 he spent a short time as a member of the Golden Dawn. Becoming disenchanted with them, he later joined Crowley's Argentum Astrum. The association did not last long. Crowley was said to have considered Spare to be a Black Magician. In 1909 Spare began creation of the `Book of Pleasure'. In 1912 his reputation was growing rapidly in the art world. In 1913 he published the `Book of Pleasure'. It is considered to be his most important magical work, and includes detailed instructions for his system of sigilization and the "death postures" that he is well known for. 1914-1918 he served as an official war artist. He was posted to Egypt which had a great effect on him. In 1921, he published `Focus of Life', another book of drawings with his unique and magical commentaries.

In 1921-1924 Spare was at the height of his artistic success, then, in 1924 he published the `Anathema of Zos', in which he effectively excommunicated himself from his false and trendy artistic "friends" and benefactors. He returned to South London and obscurity to find the freedom to develop his philosophy, art and magic.

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In 1947 Spare met Kenneth Grant and became actively involved with other well-known occultists of the period. In 1948-1956 he began work on a definitive Grimoire of the Zos Kia Cultus, which is referred to in his various writings. This is unfinished and being synthesized from Spare's papers by Kenneth Grant, who inherited all of Spare's papers. Much of this information was included in `Images and Oracles of Austin Osman Spare' by Kenneth Grant, but there are some unpublished works which Grant plans to publish after completion of his Typhonian series.

References for this section are mostly from Christopher Bray's introduction to `The Collected Works of Austin Osman Spare' and from `Excess Spare', which is a compilation by TOPY of photocopied articles about Spare from various sources.

The Magic of Austin Osman Spare * Spare's art and magic were closely related. It is reputed that there are messages in his drawings about his magical philosophy. One particular picture of Mrs. Patterson has reportedly been seen to move; the eyes opening and closing. Spare is best known for his system of using sigils. Being an artist, he was very visually oriented.

The system basically consists of writing down the desire, preferably in your own magical alphabet, eliminating all repeated letters, then forming a design of the remaining single letters. The sigil must then be charged. There is a variety of specific ways to do this, but the key element is to achieve a state of "vacuity" which can be done through exhaustion, sexual release or several other methods.

This creates a `vacuum' or `void' much like the condition described in the introduction to this discussion, and it is filled with the energy of the magician. The sigil, being now charged, must be forgotten so that the sub-conscious mind may work on it without the distractions and dissipation of energy that the conscious mind is subject to. Spare recognized that magic comes from the sub-conscious mind of the magician, not some outside `spirits' or `gods'.

Christopher Bray has this to say about Spare's methods in his introduction to `The Collected Works of Austin Osman Spare': "So in his art and writing, Spare is putting us in the mood; or showing by example what attitude we need to adopt to approach the `angle of departure of consciousness in order to enter the infinite. What pitch of consciousness we need to gain success.

"One must beware making dogma, for Spare went to great pains to exclude it as much as possible to achieve success in his magic; however a number of basic assumptions underpin chaos magic.

"Chaos is the universal potential of creative force, which is constantly engaged in trying to seep through the cracks of our personal and collective realities. It is the power of Evolution/Devolution.

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"Shamanism is innate within every one of us and can be tapped if we qualify by adjusting our perception/attitude and making our being ready to accept the spontaneous. Achieving Gnosis, or hitting the `angle of departure of consciousness and time', is a knack rather than a skill."

There are other methods to utilize the same concept that Spare explains for us. Magicians since Spare have written about their own methods and explanations of his method quite frequently in occult magazines, mostly in Great Britain. Spare is certainly not the first person in history to practice this sort of magic, but he is the one who has dubbed it (appropriately), Chaos. Chaos since A.O.S. * Austin Spare died May 15, 1956, but his magic did not die with him. There have been select groups of magicians practicing versions of Chaos ever since, especially in Northern England and Germany. In 1976, a couple of dozen Chaos Magicians, including Peter J. Carroll and Ray Sherwin, announced the formation of a new magical Order, the Illuminates Of Thanateros. The intention of the group was to have an Order where degrees expressed attainment rather than authority, and hierarchy beyond just organizational requirements was non-existent.

There are those who say that this lofty ambition has failed and that the Order has since slipped into a hierarchical power structure; Ray Sherwin "excommunicated" himself for this reason, but the Order continues and is identified as the only international Chaos organization to date.

The IOT has since spread to America. There are smaller groups of Chaos practitioners, as well as individuals practicing alone. Chaos since Spare has taken on a life of its own. It will always continue to grow, that is its nature. It was only natural that eventually the world of science would begin to discover the physical principles underlying magic, although the scientists who are making these discoveries still do not realize that this is what they are doing. It is interesting that they have had the wisdom to call it chaos science...

In the abovw part of my series on Chaos, I've made scant reference to the IOT due to lack of information, however, in typical Murphy's Law fashion, a letter just arrived filling in some blank spots and pointing out to me that I made one mistake in chronology. The story goes; In 1977/78 Ray Sherwin was editor and publisher of a magazine called `The New Equinox', which Pete Carroll was a regular contributor to. Unsatisfied with the choices of available magical groups in England at the time, they formed the IOT. They advertised in `New Equinox' and the group formed and progressed as previously explained. Ray Sherwin dropped out before Pete Carroll went on to form `The Pact'. They are still friends, and Pete has graciously consented to write an introduction to Ray's newest edition of `The Book of Results' which will be available through TOPY soon.

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Chaos Science * Modern chaos science began in the 1960's when a handful of open- minded scientists with an eye for pattern realized that simple mathematical equations fed into a computer could model patterns every bit as irregular and "chaotic" as a waterfall. They were able to apply this to weather patterns, coastlines, all sorts of natural phenomena. Particular equations would result in pictures resembling specific types of leaves, the possibilities were incredible. Centers and institutes were founded to specialize in "non-linear dynamics" and "complex systems." Natural phenomena, like the red spot of Jupiter, could now be understood. The common catch-terms that most people have heard by now; strange attractors, fractals, etc., are related to the study of turbulence in nature. There is not room to go into these subjects in depth here, and I recommend that those who are interested in this subject read `Chaos: making a new science' by James Gleick and `Turbulent Mirror' by John Briggs & F. David Peat.

What we are concerned with here is how all this relates to magic. Many magicians, especially Chaos Magicians, have begun using these terms, "fractal" and "strange attractor", in their everyday conversations. Most of those who do this have some understanding of the relationship between magic and this area of science. To put it very simply, a successful magical act causes an apparently acausal result. In studying turbulence, chaos scientists have realized that apparently acausal phenomena in nature are not only the norm, but are measurable by simple mathematical equations. Irregularity is the stuff life is made of. For example, in the study of heartbeat rhythms and brain-wave patterns, irregular patterns are measured from normally functioning organs, while steady, regular patterns are a direct symptom of a heart attack about to occur, or an epileptic fit.

Referring back again to "virtual" photons, a properly executed magical release of energy creates a "wave form" (visible by Kirlian photography) around the magician causing turbulence in the aetheric space. This turbulence will likely cause a result, preferably as the magician has intended. Once the energy is released, control over the phenomena is out of the magician's hands, just as once the equation has been fed into the computer, the design follows the path set for it.

The scientists who are working in this area would scoff at this explanation, they have no idea that they are in the process of discovering the physics behind magic. But then, many common place sciences of today, chemistry for example, were once considered to be magic. Understanding this subject requires, besides some reading, a shift in thinking. We are trained from an early age to think in linear terms, but nature and the chaos within it are non-linear, and therefore require non-linear thinking to be understood. This sounds simple, yet it reminds me of a logic class I had in college. We were doing simple Aristotelian syllogisms. All we had to do was to put everyday language into equation form. It sounds simple,and it is.

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However, it requires a non-linear thought process. During that lesson over the space of a week, the class size dropped from 48 to 9 students.

The computer programmers were the first to drop out. Those of us who survived that section went on to earn high grades in the class, but more importantly, found that we had achieved a permanent change in our thinking processes. Our lives were changed by that one simple shift of perspective.

Chaos science is still in the process of discovery, yet magicians have been applying its principles for at least as long as they have been writing about magic. Once the principles of this science begin to take hold on the thinking process, the magician begins to notice everything from the fractal patterns in smoke rising from a cigarette to the patterns of success and failure in magical workings, which leads to an understanding of why it has succeeded or failed. There is a diagram of a fractal design on the cover of `Kaos' magazine #11 (now out of print) that would be a wonderful example of magic at work and the many paths that the energy may follow...

Defining Chaos Magic * Chaos is not in itself, a system or philosophy. It is rather an attitude that one applies to one's magic and philosophy. It is the basis for all magic, as it is the primal creative force. A Chaos Magician learns a variety of magical techniques, usually as many as s/he can gain access to, but sees beyond the systems and dogmas to the physics behind the magical force and uses whatever methods are appealing to him/herself. Chaos does not come with a specific Grimoire or even a prescribed set of ethics. For this reason, it has been dubbed "left hand path" by some who choose not to understand that which is beyond their own chosen path. There is no set of specific spells that are considered to be `Chaos Magic spells'. A Chaos Magician will use the same spells as those of other paths, or those of his/ her own making. Any and all methods and information are valid, the only requirement is that it works. Mastering the role of the sub- conscious mind in magical operations is the crux of it, and the state called "vacuity" by Austin Osman Spare is the road to that end. Anyone who has participated in a successful ritual has experienced some degree of the `high' that this state induces.

An understanding of the scientific principles behind magic does not necessarily require a college degree in physics (although it wouldn't hurt much, if the linear attitude drilled into the student could be by-passed), experience in magical results will bring the necessary understanding.

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This series is directed toward the increasing numbers of people who have been asking, "What is Chaos Magic?" It is very basic and by no means intended to be a complete explanation of any of the elements discussed. Many of the principles of magic must be self-discovered, my only intent here is to try to define and pull together the various elements associated with Chaos Magic into an intelligible whole. For those who wish to learn more about this subject, I have prepared a suggested reading list for the last section, however, I must emphasize that there are always more sources than any one person knows about, so do not limit yourself to this list. Chaos has no limits...

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For Further Reading: * `The Book Of Pleasure' by Austin Osman Spare `Anathema Of Zos' by Austin Osman Spare available from: Abyss 34 Cottage St. Box 69 Easthampton, MA. 01027 catalog on request * `A Book Of Satyrs' by Austin Osman Spare `Images and Oracles of Austin Osman Spare' by Kenneth Grant `The Early Work of A.O.S.' `Excess Spare' `Stations In Time' available from; TOPY P.O. Box 18223 Denver, CO. 80218 write for information * available from most bookstores (at least by special order): `Chaos: making a new science' by James Gleick `Turbulent Mirror' by John Briggs & F. David Peat `Liber Null & Psychonaut' by Peter J. Carroll `Practical Sigil Magick' by Frater U.D. * Magazines dealing with Chaos Magic(k): Chaos International BM SORCERY London WC1N 3XX England * Thanateros P.O. Box 89143 Atlanta, GA. 30312 * Mezlim N'Chi P.O. Box 19566 Cincinnati, OH. 45219 * Mezlim deals with a wide range of magical traditions, but the editor has expressed an interest in articles dealing with Chaos. Articles about Chaos can be found in other Ceremonial Magick magazines as well, as the editors see fit.

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Notes on the role of the historical Egregore in modern Magic by Fra.: U.D. It is quite easy to poke fun at the historical claims of most magical and mystical orders, especially when they purport to have derived from "very ancient", possible even "Atlantean" or, to top it all, "pre-Atlantean" brotherhoods for whose existence even the most sympathetic historical scholar worth his name would be very hard pressed to find any significant proof. Actually, it is rather a cheap joke to cite, for example, AMORC`s claims that even good old Socrates or Ramses II (of all people!) were "Rosicrucians". However, the trouble only starts when adepts mistake these contentions for _literal_ truths. "Literal", of course, derives from literacy and the letters of the alphabet. And, as Marshall MacLuhan has justly in his "Understanding Media" and perhaps even more so in "The Gutenberg Galaxy", western civilization has a very strong tendency towards _linear_ thinking, very probably due to - at least in part - the linear or non-pictographic nature of our alphabet. The very structure of this alphabet informs us at quite a tender age to think in terms of linear logics such as cause and effect, or, more interestingly in our context, PAST-PRESENT-FUTURE. This is not at all a "natural necessity" as most people are wont to think, for the ideographic or pictographic "alphabets" as used for example in ancient Egypt or even modern China and Japan tend to bias the correspondingly acculturalised mind towards what MacLuhan terms "iconic thinking" - a perception of holistic factors rather than the systematization into separate (preferably indivisible) single units. Western thought has formulated this problem as the dichotomy of the _analytic_ and the _synthetic_ approach. But it is perhaps no coincidence that our contemporary culture tends to associate "synthetic" with "artificial" , vide modern chemistry. Now magical and mystical thinking is quite different; in fact it is not half as interested in causality as is linear thought. Rather, it strives to give us an overall, holistic view of processes within our perceived space-time continuum; an overall view which includes the psychology of the observer to a far stronger degree than even modern physics seems to have achieved in spite of Heisenberg`s uncertainty principle and Einstein`s earlier theory of relativity. In other words, mythological thinking is not so much about literal ("alphabetic"?) truth but rather about the "feel" of things. For example, a shaman may claim that the current rain is due to the rain goddess weeping because of some sad event. He might predict that her phase of mourning will be over in two days` time and that the deluge will then end. A Western meteorologist might possibly come to similar prognoses, but he will of course indignantly deny using any of "this mystic stuff" in the process. His rain goddess takes the form of barometric pressure, wind velocity and direction, air humidity and the like - but who is to say which view is the "truer" one, as long as abstract and mystic predictions prove to be accurate? From an unbiased standpoint, the modern demons "barometric pressure", "wind velocity" and factors of a similar like are just as abstract and mythic as the shaman`s hypothetical rain goddess - especially so for us laymen who religiously follow the daily indoctrination via the TV weather forecasts and satellite photograph divination: all we can do is _believe_ in what the expert tells us is the truth. The non-shaman in a shamanic society shares a very similar fate when he has to believe simply that the rain goddess

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wants to be comforted say, by a substantial donation of meat or tobacco in the course of a fully fledged tribal ritual. There _is_ an important difference however. If we accept the model (strongly propagated by A.O. Spare, who was, of course, in his very special manner, quite an orthodox Freudian) of magic primarily taking place within the subconscious (Freud) or, less ambiguous, the unconscious (Jung); and if we furthermore agree that said unconscious is not only the source of personal magical energy (mana, or, as I prefer to term it, _magis_) but tends to think and act in symbols and images, we might come to the conclusion that our shaman`s explanation may perhaps not be scientificly more satisfying in Western terms, but it is surely more in accord with the way our unconscious tends to perceive reality. In that sense it is not only more "natural" but, one suspects, even downright _healthier_ for psychic hygiene. It is, so to speak, more "ecological and holistic" in terms of psychic structure. As an aside I might mention that it is the better explanation for practical magical reasons as well. For at least rain goddesses can be cajoled into happiness by magical technique, ritual trance and the like until they stop weeping, a task a meteorologist will hardly be able to imitate. (Actually I have preferred the magic of rain prevention to the more classical example of rain making because it is far more relevant to our own geography and experience). In recent years Rupert Sheldrake`s theory of morphogenetic fields has raised quite a hue and cry, not only within the confines of the scientific community but strangely enough among occultists too. I find this latter reaction quite astonishing, because a lot of what Mr. Sheldrake basically claims is nothing more than the old, not to say ancient, tenet of philosophical idealism: namely that there is what in both German and English is called "Zeitgeist", a form of unique time-cum-thought quality, leading to surprisingly similar albeit completely independent models of thought, technical inventions, political truths and so on. One would rather expect the people to be profoundly intrigued to be among materialist/positivist biologists or physicist rather that occultists who have traded in the Zeitgeist principle ever since occult thought proper as we understand it arose in the Renaissance. From a pragmatic point of view Mr. Sheldrake is behaving very much like our meteorologist, replacing mythic explanations with crypto-mythic "scientific" factors. Unfortunately, most scientific scholars tend to fear a devaluation of scientific termini tecnici; once they are mentioned in the wrong "context" (almost invariably meaning: by "wrong" people) they are readily labelled as "non-" or "pseudo-" scientific - which is, after all, precisely what happened to poor Mr. Sheldrake amongst his peers in spite of all his academic qualifications. This example goes to show how very much estranged occultists can be from their own sources even when working with them daily. Reality too is always the reality of its description: we are marking our pasts, presents and futures as we go along - and we are doing it all the time, whether we are conscious of the fact or not, whether we like it or not, we are constantly reinventing our personal and collective space-time continuum.

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Space seems rather solid and unbudging; even magic can do very little it seems to overcome its buttresses of solidity and apparent inertia, occasional exceptions included. (May it be noted that I include matter in this space paradigm, because solid matter is usually defined by the very same factors as is space - namely width, length and height.) Time, on the other hand, is much more volatile and abstract, so much so in fact that it is widely considered to be basically an illusion, even among non-occultist laymen. And indeed in his famous novel "1984" George Orwell has beautifully, albeit perhaps unwillingly, illustrated that history is very little more than purely the _description of history_. (Which is why it has to be rewritten so often. It seems that mankind is not very happy with an "objective past" and prefers to dabble in "correcting" it over and again. This is quite an important point I shall refer to again later on.) History is, after all, the defining of our past own roots and our _present_ position within our linear space-time continuum in relation to past and future. Very often, unfortunately, the description and interpretation of history seem little more pathetic endeavour to obtain at least a minimum of objectivity in a basically chaotic universe. The expression "ordo ab chao" is more or less a summary of Western thought and Weltanschauung, of the issues straining and stressing the Western mind since ancient Greece. Chaos is considered "evil", order on the other hand is "good" - then the political philosophy, if you care to dignify it by this terms, of "law and order", appeals to people`s deeply rooted fears of loss of stability and calculability. ("Anarchy" is another widely misunderstood case in point.) The ontological fact that everything is transitory has never been particular well-received in Western philosophy and theology.

Now before you get the impression that I am only trying to impose a typical exercise in heavyhanded Teutonic style philosophical rambling upon your overbusy reading mind, let me hasten to point out that if past, present and future are, at least in principle, totally subjective, we as magicians are locally perfectly free to do what we like with them. For the magician is a) the supreme creator of his own universe and b) the master of Illusion (ref. the Tarot card "The Magician/Juggler"). This freedom of historical choice, however, is seldom realized let alone actively applied by the average magician. Maybe one of the reasons for this has to do with the somewhat pathetic fact that most of us tend to live our lives in a more or less manner, being mild eccentrics at best, distinctly avoiding becoming too much over the top. There are a number of possible explanations for this, ranging from "every magician is just another guy/gal like me" to "prevention of insanity". As we deal all the time with insanity - i.e. extremely unorthodox states of consciousness by bourgeois standards, we magicians prefer some stability in our everyday lives and makeups, but this is not really our topic.

Rather than delve into social normality of the average magician I should like to investigate the many bogus claims to antiquity as put forward by a multiple of magical and mystical orders from this point of view. Such orders range from Freemasonry, Rosicrucianism and Theosophy to such venerable institutions as the O.T.O., the Golden Dawn and many others. Their historical claims are usually quite

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stereotyped: the spectrum covered includes Atlantis, Lemuria, Mu, Solomon, Moses, Dr. Faustus, St. Germain, the Gnostics, the Knight Templar,the Cathars, the Illuminati, the Holy Grail myth, prehistoric witchcraft, matriarchy, shamanism etc.

Now it is quite common for shamans, to cite one example, to claim that in the good old days (usually, of course, dating back to a non-calibrated, non-defined time immemorial) things used to be much, much better. One of the more profane reasons for this contention may be the fact that most of these shamans have already achieved quite a venerable age in their trade; and don`t we all know the typical attitude of old crones towards modernity ? It may not sound particular spiritual or holy but maybe all we are seeing here is the primitive`s parallel to the "Now when I was in Poona with Royal Indian Army, young lad..." reported occasionally to be heard in some of today`s pubs.

But there is more to it, I think. By calling up "bogus" ancestors from Moses via Solomon to Dr. Faustus and St. Germain, the magician not only reinvents his own history, he also is summoning up the egregore of these "entities" (along with all their powers and inhibitions of course) - or, to put into Mr. Sheldrake`s terminology, their morphic fields. By violating all the painstaking endeavors of the meticulous historian, by simply ignoring a number of tedious and possibly contradictory facts and questions (such as whether Moses and Solomon have ever _really_ been sorcerers of some standing in their own time) the magician becomes God in the fullest sense of the expression: not only does he choose his relatives in spirit quite arbitrarily, he even claims the right to do what not even the judaeo-christian god of the old testament is ever described as doing, namely changing "objective past" at will.

This type of creative historicism appeals, so it seems, very strongly to the unconscious mind, supplying it with a great deal of ideological back-up information, thus reducing its conscious-mind-imposed limits of "objectivity" to at least some modicum of superficial probability. It is only when the occultist mixes up the different planes of reference, when he purports to speak of "objective linear truth", instead of mythic or symbological, decidedly non-linear truth, that serious problems arise.This should be avoided at all costs in order not to strain our psychic set-up by contradictory evidence, which can easily result in an unwilled-for neutralization of all magic powers.

But this, of course, is the same problem as with occult scientism. "Rays" are quite a convincing hypothesis to base telepathic experiments on, as long as you don`t try to overdefine said rays by epitheta such as "electromagnetic" or the like. For if you do, you become the victim of scientists`zealous inquisition boards. Or, as Oscar Wilde might have put it, it is not truth which liberates man`s mind but lying. (Which, again, is one of the reasons why Aleister Crowley entitled his magnum opus "The Book of Lies" in the first place...)

Let us then resort to _creative historicism_ whenever we find it useful. Let us not have "historical objectivity" dictated to us by the powers that be. Let us accept our fuzziness of expression which is, after all, little more than a honest acknowledgement of the

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fact that symbols and images are always more than just a little ambiguous, as our dreams well prove every night. As in divination, it does not pay to become overprecise in magic: the more you try to define a spell, the higher probability of failure. It is quite easy to charge a working talisman quite generally "for wealth"; it is quite another to charge it to "obtain the sum of $347.67 on March 13th at 4.06 p.m. in 93, Jermyn Street, 3rd floor" and still expect success. While the latter may strangely enough succeed occasionally, this is usually only the freak exception of the rule. However, by systematically rewriting our past in fuzzy terms, possibly eventing past lives and biographies for ourselves consciously or arbitrarily, we are fulfilling the final demand of Granddaddy Lucifer`s "non serviam". Let nobody impose his or her time and history parameters on you!

And for practical exercise, allow your clock occasionally to be well in advance of your contemporaries`; let it sometimes lay behind for a few hours _and_ minutes (do not just change the hour hand as this would make it easy to recalculate into demiurge`s "real" space-time continuum, making you yet again its slave!) Do this to learn about your former ill-advised humility towards the current time paradigm - and about the illusory character of time and its measurement in general. Rewrite your personal and family history daily, invent your own kin and ancestors. "Problems with Mom and Dad? Pick a new couple!" Experiment with retroactive spells, try to heal your friend`s flu before he even contracted it. But do this in a playful spirit lest your censor should whack you for your constant violations of the rules of this game by again confusing the frames of reference. Jump from one parallel universe to the next one, never permit yourself to stand still and become enmeshed by Maya`s veil (you are supposed to be the _Master_ of illusion, remember?). And don`t panic: for nothing is true, everything is permitted.

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This article is excerpted from the Rocky Mountain Pagan Journal. Each issue of the Rocky Mountain Pagan Journal is published by High Plains Arts and Sciences; P.O. Box 620604, Littleton Co., 80123, a Colorado Non-Profit Corporation, under a Public Domain Copyright, which entitles any person or group of persons to reproduce, in any form whatsoever, any material contained therein without restriction, so long as articles are not condensed or abbreviated in any fashion, and credit is given the original author.! POWER ANIMALS by Alernon Come to us: Eagle, Wolf, Bear and Cougar. Dance we now The Power dances. Eagle soaring above the peaks, Share with us freedom, majesty and fighting skills. Teach us lessons we need to learn. Dance with us The Power dances. Wolf, cunning tracker, by day or night. Share with us endurance, courage and adaptability. Teach us lessons we need to learn. Dance with us The Power dances. Bear, trampling along earthen paths, Share with us Mighty strength and sense of smell. Teach us lessons we need to learn. Dance with us The Power dances. Cougar, lonely tracker of terrains, Share with us Agility, stamina and endless curiosity. Teach us lessons we need to learn. Dance with us The Power dances. Movements slow Movements rapid. Frenzied swaying Upward, downward. Dipping, turning Round and round. Dance we now The Power dances. Dancing partners, You and I. With me, in me I am you, you are me. Together as one, Yet separate, too. Dance we now The Power dances.

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Awaken now All Spirit Beings, To dance the dances With your human kin. Dance the Cycles Of Life and Death, Hope and Fear, Good and Evil. Dance the Cycles, Now and Again. Lowerworld, Upperworld, Journeying now and forevermore. Of Time and Space All is Once, There is none. Dance the dances Again and again. .......from R.M.P.J. 8/86

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The Care and Feeding of Crystals by Matrika co-sysop of PAN - the Psychic Awareness Network Crystals have been in the lime-light ever since celebrities such as Shirley Mcleane and Cher have come out of the closet and admitted they were "New-Agers". However, along with this public scrutiny, has also been a whole bunch of misconceptions. The most common of which is that a person just wears a crystal like jewelry or carries it and it works like some kind of instant stage-magic or prestidigitation. This, of course, is not the case. To get the full effect of "Crystal Power" in your life means, as with so much else, that you must put into it what you take out of it. So here are a few simple guidelines for those of you who plan on taking this subject seriously. 1. Selecting your Crystal To select a Crystal is not all that much different from selecting a pet or a work of art. When you go into the store to purchase your crystal - or any other stone used in healing or Psychic work - just pick the one that "calls" to you. Handle the various stones and place them, one by one, in your receptive hand. (the one that is not your dominant hand; if you are right-handed or ambi-dextrous, your receptive hand is your left. If you are completely left-handed your receptive hand is your right.) The stone that is right FOR YOU will "pull" you to it. This may not be the stone that looks the clearest or the most impressive, either. Our societies materialistic values and our conditioning to accept them must not enter into our decision, which is very hard for most of us at first. Our first tendency is to judge the stone -as we always judge ourselves and everything else in a constant stream of thoughts- by what we have been conditioned to believe is "good" or "bad". If the piece you are choosing is for a specific purpose; i.e. for healing, or to enhance your psychic abilities, or for meditation; it will help if you keep that purpose in mind while you are selecting the stone. An interesting phenomena often happens to people who are just going into the gem and mineral healing or psychic work. Most people start off with clear quartz, because it has the most applications. They go into a store or a gem show to purchase a clear quartz and find themselves drawn to all kinds of other "rocks" (as the collectors call them) too. Many times they bring a bag of various mineral specimens home with them. Later they look up the stones in one of the many reference books on this subject, only to find the stones they were drawn to are exactly the ones they need to deal with issues or illnesses that they need to work on. The very first thing you need to do when you first get a crystal is to "clear it" from the imbalanced energies of anyone else who has touched it. Crystals "work" because of their piezoelectrical field. Researchers in Kirlian photography and other subjects have long shown us that the body is surrounded by a field of electro-magnetic energies, which psychics call the AURA. People who have studied this subject tell us that Crystals help us by attuning their piezoelectrical charge to the charge of our auras. So we must first remove the charges from the stone that come from other's handling of it. This is done by leaving the stone in sea-salt (available at almost any health-food store) for 3 days. The only time you will have to use this technique - which is drastic - to cleanse the stone is

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when you first buy it. The reason I say the technique is drastic is because it erases ALL of your energy from the stone too, so the stone has to be rebonded. (explained later) This piezoelectrical effect of the stone is the same reason that quartz is useful in making computers, telephones, watches, and in other electronic devices. 2. the regular maintenance of your stone The regular care and maintenance of your stone is really quite simple. First of all a gentler method of clearing the piece should be used at least once a week and after any uses in either physical or inner (mental/emotional/spiritual) healing work. This can be done in several ways. First of all, you can run it under COOL - no extremes of temperature PLEASE - water in your sink for several minutes, while visualizing (intensely imagining in vivid detail, from a meditative or extremely relaxed state) all imbalanced energies leaving it. You can also leave it in mugwort (an herb) for 2-3 days buried it in carefully. You can also place it in a flowerpot with an african violet plant, but you should know that if it has been used to heal any severe conditions, the plant will die. The stones should also be re-charged about once a month or after every use. For other stones, direct sunlight is not such a good idea as it can fade the colors. You can get the reflected energy of the sun by placing them in the moonlight during the waxing of the moon. (from one day after the new moon through the night of the full moon) They can also be charged by surrounding them in a circle of quartz points that have been charged by the sun, with the points of the crystals facing inward toward the stones being charged. Another method is to purchase an amethyst or quartz cluster and place the stones on it. A cluster is a specimen with several individual crystals on it. Oh, and if you charge the stone by a circle of crystals, be sure they have been cleared and charged themselves before using them to charge anything else. The circle should consist of at least 4 points, but 8 is best. These stones used for charging do NOT have to be large at all. 3. Using your stones Stones are tools in our psychic work and, as in any other object used, work by focusing the mind's powers. To get the best use out of them, more than just wearing them or carrying them is required. They should be used from a state of meditation, while visualizing the goals we wish to accomplish with them - such as healing, increased Psychic perception, etc. A good way to do this for to help you focus and a self-hypnosis tape that relates to your goals and use it. And if you are using the crystals in healing, be aware that they are NOT meant to replace the care of a competent health professional - but many people find them a useful adjunct to it.

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> Date: 10-May-89 22:29 > From: Warren Stott > Subj: Ethics in Magick

A local group recently sponsored a seminar on the ethics of magick. I was unable to attend but heard the tapes of the session. Several people on this echo were present and had thoughtful things to say as did the others in attendance. I would like to address a few ideas that came up there and, of course, are significant to all people that work magick.

The question of hexing came up. A rousing chorus ensued saying essentially that many folks there felt their own ethical model does not allow hexing. Initially, I put myself in that group as well. I am not a bad person, I do not intentionally hurt people. After some thought, though, I asked myself this question.

If there is a conceivable ethical situation where I might sucker punch someone, why would there not be such a time to zap them with the same magnitude of magick?

If I punch someone when they have no known defense against me, I am opening the serious potential to harm them. My punch might not hurt them at all, it might surprise them more than hurt them, it might hurt them enough that they get the message I was sending, or it might blind or even kill them. I would not know until after the fact. If I felt justified in punching them, I would probably do it. If they turned and destroyed me, I would have to question my judgement afterwards. Likewise if I blinded them.

Acceptance of the karmic debt was raised as part of this justification cycle. By going ahead and hitting them, I tacitly or implicitly accept the debt. Personal destruction or harming the other guy, it is the same, I accept the debt by my action.

Now where is the ethical question here?

I have often done things, things as simple as saying something in a certain way, that I immediately want to retract. If I hit this fellow, I probably would want to take it back afterward. Is it ethical to act in a fashion that given a little thought you would realize you will regret later?

Magick works in the same way. Presuming the ability to control the magickal zap to the relative intensity of the sucker punch, the results are just as unknown. So you accept the karmic debt, so you zap away.

"Do what ye will" as long as you accept the debt makes it ethical? I don't think so, I think it is in fact unethical to hit or zap the person. But I might do it anyway. It is not really so much a question of ethics as it is a question of responsibility.

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No doubt Ollie North thinks that it is unethical to break the law. But he did. No doubt Jim Wright takes the ethics of public office very seriously, but he is now in deep refritos over an ethical dilemma of his own making.

Shit Happens. (For those of you with new babies, Doo Doo Happens.) Ethics is a model of what we would like in the ideal. That ideal we measure ourselves against. We can parade case examples all day to test this conclusion but it is still unethical to harm another. But we do it, both physically and magickly.

So, ethical hexing, there is no such thing. I caste a hurt-you-this-much zap on the intended, I have acted unethically. "An ye harm none." No disclaimer or release for special situations is given or implied. She will see me break this, karma will see that the ripples in the pool come back to me. All together, She will see me take responsibility, ethics be damned.

One more time, the chorus swells and this time I am sure that I am part of that group. There is no ethical justification for hexing. Just don't piss me off though, I might be willing to take responsibility for my actions.

Bambi died for us, kicking and screaming in torment!

-Warren-

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CANDLE MAGIC

1 One of the simplest of magical arts which comes under the heading of natural magic is candle burning. It is simple because it employs little ritual and few ceremonial artifacts. The theatrical props of candle magic can be purchased at any department store and its rituals can be practiced in any sitting room or bedroom.

2 Most of us have performed our first act of candle magic by the time we are two years old. Blowing out the tiny candles on our first birthday cake and making a wish is pure magic. This childhood custom is based on the three magical principals of concentration, will power and visualization. In simple terms, the child who wants his wish to come true has to concentrate (blow out the candles), visualize the end result (make a wish) and hope that it will come true( will power).

3 The size and shape of the candles you use is unimportant, although highly decorative, extra large, or unusually shaped candles will not be suitable as these may create distractions when the magician wants to concentrate on the important work in hand. Most magicians prefer to use candles of standard or uniform size if possible. Those which are sold in different colors for domestic use are ideal.

4 The candles you use for any type of magical use should be virgin, that is unused. Under no circumstances use a candle which has already adorned a dinner table or been used as a bedroom candle or night-light. There is a very good occult reason for not using anything but virgin materials in magic. Vibrations picked up by secondhand materials or equipment may disturb your workings and negate their effectiveness.

5 Some magicians who are artistically inclined prefer to make their own candles for ritual and magical use. This is a very practical exercise because not only does it impregnate the candle with your own personal vibrations, but the mere act of making your own candle is magically potent. Specialist shops sell candle wax and molds together with wicks, perfumes, and other equipment.

6 The hot wax is heated until liquid and then poured into the mould through which a suitably sized wick has already been threaded. The wax is then left to cool and once is this has occurred the mould is removed , leaving a perfectly formed candle. Special oil-soluble dyes and perfumes can be added to the wax before the cooling process is complete to provide suitable colors and scents for a particular magical ritual. Craft shops which sell candlemaking supplies can also provide do-it-yourself books explaining the technicalities of the art to the beginner.

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7 Once you have purchased or made your ritual candle it has to be oiled or 'dressed' before burning. The purpose of dressing the candle is to establish a psychic link between it and the magician through a primal sensory experience. By physically touching the candle during the dressing procedure, you are charging it with our own personal vibrations and also concentrating the desire of your magical act into the wax. The candle is becoming an extension of the magician's mental power and life energy.

8 When you dress a candle for magical use, imagine that it is a psychic magnet with a North and a South pole. Rub the oil into the candle beginning at the top or North end and work downwards to the half-way point. Always brush in the same direction downwards. This process is then repeated by beginning at the bottom or south end and working up to the middle.

9 The best type of oils to use for dressing candles are natural ones which can be obtained quite easily. Some occult suppliers will provide candle magic oils with exotic names. If the magician does not want to use these, he can select suitable oils or perfumes from his own sources. The oils soluble perfumes sold by craft shops for inclusion in candles can be recommended.

10 the candles you use can be colored in accordance with the following magical uses:

white- spirituality and peace. red- health,energy,strength,courage, sexual potency. pink- love affection and romance. yellow- intellectualism, imagination, memory and creativity green- fertility, abundance, good luck and harmony blue-inspiration, occult wisdom, protection and devotion purple Material wealth, higher psychic ability, spiritual power and idealism silver- clairvoyance, inspiration, astral energy and intuition orange- ambition. career matters and the law.

11 If you wanted to use candle magic for healing, you would select a red candle to burn. To pass an exam, burn a yellow candle, to gain esoteric knowledge burn a blue candle or for material gain, burn a purple one. It is obvious these colors relate to the signs of the zodiac and the planetary forces.

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12 The simples form of candle magic is to write doesn't the objective of your ritual on a virgin piece of paper. You can use color paper which matches the candle. Write your petition on the paper using a magical alphabet, such as theban, enochian, malachain,etc. As you write down what you want to accomplish through candle magic-- a new job, healing for a friend, a change of residence, a new love affair, etc.-- visualize your dream coming true. Visualize the circumstances under which you might be offered a new job, imagine your employer telling you that your salary has been increased or conjure up a vision of your perfect love partner.

13 When you have completed writing down your petitio, carefully fold up the paper in a deliberately slow fashion. Place the end of the folded paper in the candle flame and set light to it. As you do this concentrate once more on what you want from life.

14 When you have completed your ritual, allow the candle to have completely burned away. You do not need to stay with the candle after the ritual, but make sure that is safe and that red-hot wax will not cause damage or fire. Never re-use a candle which has been lit in any magical ritual. IT should only be used in that ritual and then allowed to burn away or be disposed of afterwards.

15 If you are conducting a magical ritual which involves two people (e.g. an absent healing for a person some distance away) then the second person can be symbolically represented during the ritual by another candle. /all you need to do is find out the subject's birth date and burn the appropriate candle for that zodiacal sign. These are as follows- ARIES red TAURUS green GEMINI yellow CANCER silver LEO orange VIRGO yellow LIBRA pink SCORPIO red SAGITARIUS purple CAPRICORN black AQUARIUS all colors PISCES mauve

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Elemental Cauldrons

Using a cauldron, symbol of inspiration and rebirth, has brought new dimensions to both group and solitary work. A cauldron decorates the center of the Circle during Lesser Sabbats. An air cauldron at a spring rite creates a misty, magical quality for the ceremony. In summer, the cauldron will flash and spark. A blue flame burns mysteriously within the Water cauldron during the autumn festival. Throughout Yule, the Earth cauldron burns steadfast and constant. During moon rites, when magick is done, we write the purpose of our working on flash papers and toss them into the burning cauldron while chanting. A working cauldron should be of cast iron, with a tight-fitting lid, three sturdy legs, and a strong handle. Season your cauldron before using it for the first time. Pour in generous helping of salt and lighter fluid, slosh it up to the rim and wipe dry. For indoor use it MUST have a fireproof base or your workings will summon up yellow-coated salamander spirits from the fire department.

EARTH Cauldron

Layer salt, wax shavings, three powered or ground herbs, fighter fluid and ivy leaves in the cauldron while focus and chanting. Use a candle to light it. When the smoke starts to roll, extinguish the cauldron by putting the lid on.

AIR Cauldron

Using tongs, put a chunk of dry ice is a small glass or ceramic bowl and place the bowl on a cloth in the bottom of the cauldron. Allow the cauldron to smoke as long as the ice lasts. The mists create excellent images for scrying.

FIRE Cauldron

Cover theinside bottom with dirtor sand to dissipateheat. Light incense charcoal and add either salt petter for flame and spark or flash powder for a different but spectacular effect. To assist in releasing or firing off peak energy, try using flash "bombs". Make a small pocket in a piece of flash paper, fill with flash powder and tie with thread. The "bomb" should be about the size of your smallest fingernail. The results are spectacularly bright, so use the powder sparingly. Don't look directly at the flash as you drop the "bomb" in the cauldron.

WATER Cauldron.

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At least seven days before the ritual, place equal quantities of three appropriate herbs in a pint glass jar. Fill the rest of the jar with Everclear (200 proof alcohol), cap tightly, and shake gently while concentrating on the purpose of the ritual. Add a chant if its feels right. Let the jar rest in a dark, warm spot and shake twice daily, charging with purpose. Before the ritual, place a fireproof ceramic or glass bowl in the cauldron. Pour in the herb mixture, being careful none spills into the cauldron. Light with a candle to produce a beautiful blue flame.

The cauldron, as the fifth elemental spirit, symbolizes inspiration, rebirth, illumination and rejuvenation. Use a Fire cauldron with salt petter to cast a Circle. Use the mists of an Air cauldron for an initiation. Burn away hate, prejudice and negative self-images, with a Water cauldron. The Earth cauldron is ideal for indoor Beltane rites. Remember to place a burning cauldron on a fireproof surface. Practice safety when using any volatile materials and you will enjoy your cauldron for many rites.

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A N I R I S H M Y T H C O N C O R D A N C E ===================== by Mike Nichols copyright 1985 c.e. by MicroMuse Press [This information may be reproduced and distributed exactly as is, without further permission from the author, provided the statement of authorship and copyright are retained, and provided it is offered free of charge. Changes in the text, however, must be approved in advance by the author. MicroMuse Press is a division of The Magick Lantern, 1715 Westport Road, Kansas City, MO 64111. 816/531-7265] 'Myth is what we call other people's religion.' --Joseph Campbell The following concordance isbased on 'Gods and FightingMen' by Lady Augusta Gregory, first published in 1904. Page number references are to the 1976 trade paperback edition published by the MacMillan Company of Canada Limited. Brief supplementary material is taken from 'Dictionary of Irish Myth and Legend' by Ronan Coghlan, published in 1979 by Donard Publishing Comapany, and referenced as 'DIM' in the following text. As this is intendedto be a concordanceof the Irishmythological cycle only (as opposed to heroic, legendary, or historical material), references are limited to Part I, Books I - V, of Lady Gregory's volume. 'Gods and Fighting Men' was selected as the primary text for this concordance because it represents the most comprehensive synthesis of variant sources (both published and oral) ever attempted as a continuous narrative of Irish mythology. Lady Gregory lists her published sources as follows: O'Curry, 'Manners and Customs of the Ancient Irish' 'MSS. Materials' 'Atlantis' De Jubainville, 'Cycle Mythologique' 'Epope'e Celtique' Hennessy, 'Chronicum Scotorum' Atkinson, 'Book of Leinster' 'Annals of the Four Masters' Nennius, 'Hist. Brit.' (Irish Version) Zimmer, 'Glossae Hibernacae' Whitley Stokes, 'Three Irish Glossaries' 'Revue Celtique' 'Irische Texte'

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'Gaedelica' 'Dinnsenchus' Nutt, 'Voyage of Bran' 'Proceedings Ossianic Society' O'Beirne Crowe, 'Arma Columcille' Dean of Lismore's Book Windisch, 'Irische Texte' Hennessy et. al., 'Revue Celtique' 'Kilkenny Archaeological Journal' Keatinge's 'History' 'Oyia' Curtin's 'Folk Tales' 'Proceedings Royal Irish Academy' 'MSS. Series' Dr. Sigerson, 'Bards of Gael and Gall' Miscellanies, 'Celtic Society' Muller, 'Revue Celtique' Standish Hayes O'Grady, 'Silva Gaedelica' Abhean - son of Bicelmos, he was the harper of the Tuatha de Danaan, brought from the hills by the Men of the Three Gods (37). Aedh (1) - killed by Brian, he was one of the three sons of Miochaoin (q.v.), the others being Corc and Conn (59) Aedh (2) - along with Angus and Artrach, one of the three sons of Bodb Dearg, he was the comeliest of them. Troops of poets from Ireland and Alban used to be with him, so that his place was called 'The Rath of Aedh of the Poets' (78). Aedh (3) - a son of the Dagda, he was killed by Corrgenn, who suspected Aedh was involved with his wife (82) Aer - one of two Druids of the Sons of the Gael (the other was Eithis) who was killed in the first battle against the Tuatha De Danaan, and was given a great burial (75) Ai - the plain where Niall pursued Cailcheir, before it went through a lake (81) Aife - along with two other daughters of Midhir of the Yellow Hair, Doirenn and Aillbhe, she was given as wife to one of the three sons of Lugaidh Menn (79). Ailbhe - (Ai-noo-al) one of the three daughters of Oilell and a foster-child of Bodb Dearg (124) Ailell Anglonach - of the One Fault, brother of Eochaid Feidlech, he fell in love with his brother's wife, Etain, and pined for her until she agreed to heal him (95) Aillbhe - along with two other daughters of Midhir of the Yellow Hair, Doirenn and Aife, she was given as wife to one of the three sons of Lugaidh Menn (79).

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Aille - the daughter of Cormac (q.v.) (107) Aine (1) - the daughter of Modharn, who gave a cook to the sons of Lugaidh Menn (79) Aine (2) - some said she was the daughter of Manannan, but some said she was the Morrigu, she owned the Cathair Aine. But she often gave her love to men, and she was called Leanan Sidhe, the Sweetheart of the Sidhe (86). Wisps of straw are burned in her honor on St. John's Eve. She is associated with meadow-sweet, and invoked against sickness. According to legend, she was raped by the king of Munster (DIM). Ainge - she was a daughter of the Dagda, who made her a great vat (81) Airmed - sister of Miach, she spread her cloak on which to arrange the herbs which sprang from the grave of her murdered brother. But Diancecht, still jealous of Miach, mixed up the herbs, so that no one knows all their right powers to this day (35). She was the daughter of Diancecht and sister of Octruil, and helped them in their healing work at the well of Slaine (64) Airnelach - brother of Tadg and Eoghan, he was captured by Cathmann and made to cut firing (115), but was later rescued by Tadg (120) Amergin - one of the sons of Miled (q.v.), he spoke with Banba upon Slieve Mis (71) and was sent as messenger to the Tuatha De Danaan (72) and quieted the storm sent against his people by them and was the first to set foot in Ireland after that (74). Heber gave him a share of the two provinces of Munster after the Battle of Tailltin (75). Angus - along with Artrach and Aedh, one of the three sons of Bodb Dearg (78) Angus Og - son of the Dagda, he advised his father how to kill Cridenbel and what reward to ask of Bres (33). After the second battle of Magh Tuireadh, only four men of the Fomor were left in Ireland, and they were driven out one Samhain night by Morrigu and Angus Og (67). He was considered for kingship of the Tuatha de Danaan after their defeat (77). Also called the Frightener or Disturber, for the unrest he occasioned in horses and cattle (83). His loves included Enghi, Derbrenn, and Caer Ormaith (84). He was the Irish love-god (DIM). Anvil of the Dese - see Indeoin na Dese (81) Aobh - (Aev, or Eev) the eldest of the three daughters of Oilell, foster-daughter of Bodb Dearg and wife of Lir and, by him, mother of Fionnuala, Aodh, Fiachra, and Conn, though she died bringing the latter two to birth (125) Aodh - (Ae, rhyming to 'day') one of the four children of Lir and Aobh, he was turned into a swan by Aoife, Lir's jealous second wife (126) Aodh Aithfhiosach - of the quick wits, a son of Bodb Dearg, he was sent in search of the children of Lir (132) Aoibhell - (Evill) a woman of the Sidhe who dwelt at Craig Liath, she

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tried to prevent her lover from joining a battle (87). Her harp fortells death for any who hear it (88). Aoife - (Eefa) one of the three daughters of Oilell and a foster-child of Bodb Dearg (124), she became the wife of Lir after her sister Aobh had died in childbirth (125). Through jealousy, she changed Aobh's four children into swans at Loch Dairbhreach (126) Aonbharr - styled 'of the One Mane', he is Manannan's horse, as swift as the naked cold wind of spring. She can gallop across the sea, and no rider was ever killed off her back (41). She was often ridden by Lugh (43). Arias - styled the 'fair-haired poet', one of the four wise men and teachers of the Tuatha de Danaan before they came to Ireland. His home was Finias (27). Arranan - one of the sons of Miled (q.v.), he died by falling from the mast to the deck of his ship as the Sons of the Gael attempted their second landing in Ireland (73) Artrach - along with Angus and Aedh, one of the three sons of Bodb Dearg, he had a house with seven doors and taught the king's son of Ireland and of Alban how to throw spears and darts (78) Athluain - a ford of the Shannon that Lugh passed on his way to do battle with Bres (45) Badb - (Bibe) one of the greatest of the women of the Tuatha de Danaan, she was a battle goddess (27). She, along with Macha and Morrigu , used powers of enchantment to bring mists , clouds of darkness, and showers of fire and blood over the Firbolgs at Teamhair for three days (29). Sometimes regarded as the same as Nemain, her name means 'crow' and she could appear in that guise. She was the wife of Net (DIM). Balor - styled 'of the Evil Eye' or 'of the Strong Blows' (38), he is chief king of the Fomor (36), husband of Ceithlenn and, by her, the father of Ethlinn (42). One of his eyes had the power of death in it, so that none could look at it and live (38), and he also had the power of putting on a different shape (39). He was also the father of 12 'white-mouthed' sons, all among the chief men of the Fomor (42). At the second battle of Magh Tuireadh, Lugh made a spear cast that brought Balor's evil eye out through the back of his head, instantly killing him and 27 of his own army, thus fulfilling the prophecy that he would be killed by his grandson (66). Banba - the wife of MacCuill and a queen of the Tuatha De Danaan, one of three daughters of the Dagda whose name was given to Ireland afterwards (27), she met the Sons of the Gael on Slieve Mis and spoke with Amergin (71), and was later killed in the Battle of Tailltin (75). Banna - one of the twelve chief rivers of Ireland (q.v.) (62)

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Battle of Taillten - the great battle between the Sons of the Gael and the Tuatha De Danaan, after which the Sons of the Gael had the rulership of Ireland (75) Bearna nah-Eadargana - the Gap of Separation, it is a place that Lugh passed on his way to do battle with Bres (45) Bechulle - one of two witches of the Tuatha De Danaan (the other was Dianan) who had the power to turn trees and stones and sods of earth into an armed host (62) Bed of the Dagda - in the house of the Dagda at the Brugh na Boinne (80) Beinn Edair - the dwelling place of Tuireann (60), mentioned briefly in Ethne's complaint (58) Belgata - the great mountain to the rear of Magh Nia in Connacht (29) Beltaine - May Day (28) Bennai Boirche - one of the twelve chief mountains of Ireland (q.v.) (62) Berbhe - see Green of Berbhe (42) Betach - see Fiachna (121) Bicelmos - see Abhean (37) Birog - styled 'of the Mountain', a woman-Druid who helped Cian win the love of Ethlinn who had been imprisoned in a tower. When Ethlinn bore a child (Lugh), Balor would have had it killed, but Birog rescued it (40). Birthplace of Cermait Honey-Mouth - in the house of the Dagda at the Brugh na Boinne (80) Blai-Slieve - one of the twelve chief mountains of Ireland (q.v.) (62)

Boann - a water goddess, wife of Nechtan and mother, by the Dagda, of Angus, she is associated with the River Boyne (DIM). Also see Dabilla (80) Bodb - (Bove) see Rudrach and Dergcroche (117) Bodb Dearg - (Bove Darrig) son of the Dagda, he was king of Connacht when Bres and his army landed in Ireland to battle Lugh (43). He lived at Sidhe Femen, was eldest among the children of the Dagda, and was given the kingship of the Tuatha de Danaan after their defeat (77). His three sons were Angus, Artrach, and Aedh (78), his daughter was Scathniamh (80) and his musician was Fertuinne (79). Two other sons were Aodh Aithfhiosach and Fergus Fithchiollach (132) Boinn - variant of Boinne, one of the twelve chief rivers of Ireland (q.v.) (62)

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Boinne - the salmon of the dumb Boinne are mentioned briefly in Ethne's complaint (58) Bran (1) - the son of Tuiren (68) Bran (2) - son of Febal, he was called by the silver branch to board a boat and journey to the Land of Women, Tir na mBan (105) Brath - see Mide (68) Breagan - see Cuailgne (75) Bres - son of Eri and Elathan (35), a champion of the Tuatha de Danaan, he was sent to meet Sreng of the Firbolgs (28). He was the most beautiful of all the young men, and he was chosen king after Nuada (31). 'As beautiful as Bres' was a common saying. However, he was known for his lack of hospitality (32), and was deposed when Nuada was reinstated as king (35). By Brigit, he was father of Ruadan (64). Bresal Etarlaim - the Druid who helped Fuamach to destroy Etain (88) Bri - the daughter of Midhir, she died of a broken heart because she could not be with her love, Leith, and the hill of Bri Leith, the spot where she died, was named for them (88) Bri Leith - home of Midhir the Proud (77), named after his daughter Bri, and her love Leith (88) Bri Ruri - one of the twelve chief mountains of Ireland (q.v.) (62) Brian - styled 'Flame of Valour' (60), along with Iuchar and Iucharba, he is one of the three sons of Tuireann (47) and his sister, the daughter of Tuireann, was Ethne (50). He had the power to change his own shape and that of his two brothers (51). He caused the death of Cian (44), Tuis (53), Pisear (54), Dobar (55), Miochaoin and his three sons (59). Brigit - one of the greatest of the women of the Tuatha de Danaan, she was a woman of poetry, healing, and smith's work. Her name came from Breo-saighit, meaning a fiery arrow (27). She was daughter of the Dagda and, by Bres, mother of Ruadan (64) Brugh na Boinn - (or Brugh na Boinne - 57) the place where Lugh kept the Scuabtuinne (50) and the place where the Dagda had his house which Angus took from him by trickery (81) Buan - the nine lasting hazels of Buan dropped their nuts into the Well of Knowledge where the salmon would eat them, sending their husks floating out on the five streams that flowed from the well (108 & 110)

Buas - one of the twelve chief rivers of Ireland (q.v.) (62) Caer of the Fair Hair - see Inis Cenn-fhinne (49) Cailcheir - one of the swine of Debrann, it was called by Corann's harping (81) Cainte - Cian, Cu, and Ceithen were the three sons of Cainte, and they

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had a long-standing feud with the three sons of Tuireann (43) Cairbre - see Erc (31) Camel - son of Riagall, he was one of the two door-keepers at Teamhair when Lugh first arrived (37) Caoilte - (Cweeltia) one of the last of the Fianna, he was loved by Scathniamh (80) Carn Corrslebe - a place near Loch Ce' (67) Carpre - (variant of Corpre) he had the power to compose a satire that would shame men so they could not stand against fighting men (62) Carpre Lifecar - the son of Cormac (q.v.) (107) Cassmail - one of the Tuatha De Danaan, he was killed by Octriallach at the second battle of Magh Tuireadh (65) Cathair Aine - a stone belonging to Aine that would cause madness in someone who sat on it (86) Cathbad - the Druid, he aided Conchubar in treacherously slaying the sons of Usnach (97) Cathmann - son of Tabarn and king of Fresen, he captured Tadg, his wife (whom he took as his own wife), and two brothers (115), but was later killed by him (120) Cauldron - one of the four great treasures the Tuatha de Danaan brought to Ireland from the north. It came from the city of Murias, and no one ever went from it unsatisfied (27). Ce' - the Druid of Nuada, he was wounded in the second battle of Magh Tuireadh, and when he died and was buried near Carn Corrslebe, a lake burst out over his grave and it was called Loch Ce'. (67) Cecht - the plough (28) Ceis Corain - the place where the champions of Connacht (all except Niall) gave up their pursuit of Cailcheir (81) Ceithen - along with Cian (q.v.) and Cu, he was one of the three sons of Cainte. Cu and Ceithen went towards the south, while Cian went north, to gather the Riders of the Sidh to help Lugh in his battle with Bres (43). Ceithlenn - styled 'of the Crooked Teeth, she was queen of the Fomor, the wife of Balor and, by him, the mother of Ethlinn (42) She gave the Dagda a dreadful wound at the second battle of Magh Tuireadh (65) Celtchar of Cualu - see Leith (88)

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Cermait - styled 'Honey-Mouth', son of the Dagda, his three sons shared the kingship of Ireland at the time of the invasion of the Sons of the Gael (72), and were killed in the Battle of Tailltin (75). His birthplace was the house of the Dagda at Brugh na Boinne (80). Cesair - the first that ever reached Ireland, she later dwelt on Inislocha where Tadg met her (118) Cesarn - one of the three Druids of the Firbolgs who broke the enchantment laid upon them by Badb, Macha, and Morrigu (30) Children of Rudraighe - see Eimher (75) Ciabhan - (Kee-a-van) of the Curling Hair, the King of Ulster's son, he went to Manannan's country (111), won the love of Cliodna, but lost her due to the treachery of Iuchnu (112) Cian (1) - a man of the Tuatha de Danaan (27), brother of Goibniu and Samthainn (39), and father of Lugh by Ethlinn (37), he was present when Nechtan deceived King Bres (32). He lived at Druim na Teine (39), and his famous cow was the Glas Gaibhnenn (39). Along with two other brothers, Cu and Ceithen, he was one of the three sons of Cainte (43). He had the power of shape-shifting and was killed (by Brian) while in the form of a pig (44). Cian (2) - son of Olioll and father of Tadg (114) Cliach - the Harper of the King of the Three Rosses in Connacht, he vainly sought one of Bodb Dearg's daughters in marriage. Loch Bel Sead sprang up under his feet (77). Cliodna - (Cleevna) of the Fair Hair, daughter of Gebann, she gave her love to Ciabhan but, through the treachery of Iuchnu, she was drowned (112) She had three colorful birds, whose sweet singing could lull the sick to sleep (DIM). Codal - of the Withered Breast, he threw yew rods for Eochaid to discover the hiding place of Midhir and Etain (96) Coir-cethar-chuin - 'the Four-Angled Music', it was another name for Uaitne (q.v.) (67) Coll - the hazel-tree (28) Collbrain - see Nechtan (106) Colpa - one of the sons of Miled (q.v.), his ship was wrecked as the Sons of the Gael attempted their second landing in Ireland, and he drowned while trying to reach land at Inver Colpa (73) Colum Cuaillemech - styled 'of the Three New Ways', he was a smith of the Tuatha de Danaan (37) Comb and the Casket of the Dagda's wife - a hill near the house of the Dagda at Brugh na Boinne (80)

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Compar - a messenger and tax-gatherer of the Fomor, he was one of the four hardest and most cruel, the other three being Eine, Eathfaigh, and Coron (41) Conaire - High King of Ireland, grandson of Etain and Eochaid, who got his death by Midhir and his people (96) Conall Cearnach - of the Red Branch of Ulster, he was descended from the line of the sons of Eimher (75) The slayer of Anluan, he originally may have been a horned god (DIM). Conan Maol - it was his gold, hidden in a cairn, that Caoilte gave to Scathniamh as a bride-price (80) One of the Fianna, he was regarded as something of a buffoon (DIM). Conchubar Abratrudh - of the Red Brows, the father of Liban (115) Conn (1) - killed by Brian, he was one of the three sons of Miochaoin (q.v.), the others being Corc and Aedh (59) Conn (2) - of the Hundred Battles, King of Teamhair, grandfather of Cormac (106), he tried to stop his son Connla from going to Manannan's country (113) Conn (3) - one of the four children of Lir and Aobh, he was turned into a swan by Aoife, Lir's jealous second wife (126) Connacht - one of the five provinces of Ireland (31), it is where the Tuatha de Danaan first landed (27). Both Magh Rein (28) and Magh Nia (with the mountain Belgata) were there (29), as well as the river Unius (61). It was the province chosen by Sreng for the Firbolgs after they were defeated by the Tuatha de Danaan (31). Connla - of the Red Hair, son of Conn, he went to Manannnan's country despite his father's efforts to prevent it (113) Coran - the Druid of Conn, he tried to keep Connla from being taken to Manannan's country (113) Corann (1) - Lugh passed through the 'place of the bright-faced Corann' on his way to do battle with Bres (45) Corann (2) - Diancecht's harper, and the best harper of the Dagda's household, he called Cailcheir with his harp (81) Corc - killed by Brian, he was one of the three sons of Miochaoin (q.v.), the others being Conn and Aedh (59) Cormac - grandson of Conn, King of Teamhair, he journeyed to Manannan's country to bring back his wife, Ethne; his daughter, Aille; and his son, Carpre Lifecar (106) Coron - a messenger and tax-gatherer of the Fomor, he was one of the four hardest and most cruel, the other three being Eine, Eathfaigh, and Compar (41) Corpre - son of Etain, he was a poet of the Tuatha de Danaan who cursed Bres for his lack of hospitality with the first satire ever

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made in Ireland (34) Corr Slieve na Seaghsa - the Round Mountain of the Poet's Spring, it is a place that Lugh passed on his way to do battle with Bres (45) Corrgenn - a great man of Connacht who, while visiting the Dagda, killed Aedh because he suspected him to be involved with his wife (82)

Craisech - thick-handled spears belonging to Sreng, they were sharp at the sides though they had no points (29) Credenus - styled 'the Craftsman', he was a chief among the Tuatha de Danaan (27) Credne Cerd - styled 'the Brazier' (64), a worker in brass for the Tuatha de Danaan (37) Cridenbel - an idle blind man with a sharp tongue who always demanded the Dagda's three best bits of food. Starving, the Dagda hid three pieces of gold in the three bits and this killed Cridenbel (33). Crimthan Cass - the King of Connacht and father of Laegaire (121) Cron - mother of Fianlug, she was at the forge of Goibniu grinding spears when Ruadan was killed (64) Crow of Battle - see Morrigu (27) Cruacha - the maidservant of Etain who accompanied her when she departed with Midhir. Cruachan in Connacht was named after her (96) Cruachan Aigle - one of the twelve chief mountains of Ireland (q.v.) (62) Cu - along with Cian (q.v.) and Ceithen, he was one of the three sons of Cainte. Cu and Ceithen went towards the south, while Cian went north, to gather the Riders of the Sidh to help Lugh in his battle with Bres (43). Cuailgne - the son of Breagan, he and his brother Fuad, two of the best leaders of the Sons of the Gael, were both killed in the rout of the Tuatha De Danaan (he at Slieve Cuailgne), following the Battle of Tailltin (75) Cualu - the home of Celtchar (88) Cuan - the wood of Cuan was cleared away by Duach and the men of Ireland so there could be a gathering around Taillte's grave (68) Culain - although he may have been Manannan in another guise, he was the great smith, originally living on the Island of Falga, who was invited by Conchubar to live on the plains of Muirthemne, where Cuchulain killed his great dog and thereafter took the name Cuchulain, meaning 'the hound of Culain' (98) Dabilla - a little hound belonging to Boann (80) Dagda, the - father of Eire, Fodla, Banba (27), Angus Og (33), Bodb Dearg (43), Brigit (64), Cermait (72), Ainge and Diancecht (81)..

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Known as a good builder, he was ordered by Bres to build raths (33). Styled 'the good god' (63) and 'the Red Man of all Knowledge' (80), he got a dreadful wound from a spear thrown by Ceithlenn in the second battle of Magh Tuireadh (65) and he owned a magic harp called Uaitne (67). His house was at the Brugh na Boinne, where Dichu was his steward and Len Linfiaclach was the smith (81). His personal name was Eochaid O Uathair, and he had a magical club which could slay or heal (DIM). Dalbaech - see Elathan (1) (35) Dalbh - see Goll (121) Dana - greatest of the women of the Tuatha de Danaan (from whom they take their name), she was called the Mother of the Gods (28) De Domnann - see Indech (61) Debrann - owned Cailcheir, the swine that was called by Corann's harping (81) Delbaeth (1) - see Elathan (3) (61) Delbaith (2) - see Eri (35) Denda Ulad - one of the twelve chief mountains of Ireland (q.v.) (62) Deorgreine - a Tear of the Sun, daughter of Fiachna, she was given to Laegaire as his wife in Magh Mell (123) Derc-Loch - one of the twelve chief lochs of Ireland (q.v.) (62) Dergcroche - son of Bodb, he and his brother Rudrach were the two kings of Inislocha (117) Dianan - one of two witches of the Tuatha De Danaan (the other was Bechulle) who had the power to turn trees and stones and sods of earth into an armed host (62) Diancecht - father of Miach (34), he was a chief among the Tuatha de Danaan, and understood healing (27). He fashioned an arm of silver for Nuada, who had lost his own in battle (34). Also father of Octruil and Airmed, he restored slain warriors in the healing well of Slaine (64). His father was the Dagda and his harper was Corann (81).

Dichu - steward first to the Dagda (81) and then to Angus (82) Dobar - the King of Siogair killed by Brian (55), he was the owner of two horses and a chariot that were among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49) Doirenn - along with two other daughters of Midhir of the Yellow Hair, Aife and Aillbhe, she was given as wife to one of the three sons of Lugaidh Menn (79). Dolb - the smith of the Fomor (63) Donall Donn-Ruadh - styled 'of the Red-brown Hair', he was one of the sons of Manannan. His brothers included Sgoith Gleigeil, Goitne Gorm-Shuileach, and Sine Sindearg. His foster brother was Lugh (41).

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Donn - one of the sons of Miled (q.v.), he and twenty-four others died when the ship he commanded was wrecked as the Sons of the Gael attempted their second landing in Ireland (73) Druim Cain - Teamhair (q.v.) (31) Druim na Descan - Teamhair (q.v.) (31) Druim na Teine - the Ridge of Fire, the dwelling place of the three brothers, Goibniu, Samthainn, and Cian Druimne - son of Luchair, he made a cooking oven for the Dagda at Teamhair (80) Duach (1) - see Echaid (37) Duach (2) - styled 'the Dark', husband of Taillte, he built the Fort of the Hostages in Teamhair, and organized the men of Ireland to cut down the wood of Cuan (68) Dur-da-Bla - 'the Oak of Two Blossoms', it was another name for Uaitne (q.v.) (67) Eab - son of Neid, he was one of the chief men of the Fomor (42) Eadon - one of the greatest of the women of the Tuatha de Danaan, she was called the nurse of poets (27) Eas Dara - in west Connacht, it is the harbour where Bres and his army landed in Ireland to battle Lugh (43) Easal - the King of the Golden Pillars, he was the owner of seven self-regenerating pigs that were among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49). A daughter of Easal's was the wife of the King of Ioruaidh (56). Eathfaigh - a messenger and tax-gatherer of the Fomor, he was one of the four hardest and most cruel, the other three being Eine, Coron, and Compar (41) Echaid - styled 'the Rough', son of Duach, he was foster-father of Lugh (37) Eimher - (Aevir) the son of Ir, he divided Ulster between himself and some other chiefs of the Sons of the Gael following the Battle of Tailltin. It was of his sons, that were called the Children of Rudraighe, and that lived in Emain Macha for 900 years, that both Fergus and Conall Cearnach were descended. (75) Eine - a messenger and tax-gatherer of the Fomor, he was one of the four hardest and most cruel, the other three being Eathfaigh, Coron, and Compar (41) Eire - variant of Eriu, one of the greatest of the women of the Tuatha de Danaan, she was one of three daughters of the Dagda who gave her name to Ireland (27)

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Eithis - one of two Druids of the Sons of the Gael (the other was Aer) who was killed in the first battle against the Tuatha De Danaan, and was given a great burial (75) Elathan (1) - the son of Dalbaech and a king of the Fomor, he was father of Bres by Eri, a woman of the Tuatha de Danaan (35). He came to her over the sea in a vessel of silver, himself having the appearance of a young man with yellow hair, wearing clothes of gold and five gold torcs (35). Elathan (2) - son of Lobos, he was one of the Fomor who took part in the Second Battle of Magh Tuireadh (61) Elathan (3) - son of Delbaeth, he was one of the Fomor who took part in the Second Battle of Magh Tuireadh (61) Emhain Abhlach - (Avvin -------) an island paradise, the place to which Bran journeyed (105) Emain Macha - the capitol of Ulster, named after the twins of Macha (DIM), the place where the Children of Rudraighe lived for 900 years (75) Emmass - see Macha (65) Eochaid (1) - (Eohee) son of Erc, he was king of the Firbolgs when the Tuatha de Danaan first came to Ireland (28) Eochaid (2) - along with Fiacha and Ruide, one of the sons of Lugaidh Menn, King of Ireland (78) Eochaid (3) - son of Sal, he was killed by Fiachna after capturing his wife (121) Eochaid Feidlech - also called Airem, of the Plough, High King of Ireland, he wedded the reborn Etain (by whom he had a daughter, Esa), but lost her to Midhir in a chess game, but got her back by beseiging Bri Leith (96) Eoghan - (Owen) brother of Tadg and Airnelach, he was captured by Cathmann and made to run a ferry (115), but was later rescued by Tadg (120) Erc (1) - see Eochaid (1) (28) Erc (2) - descended from the children of Sreng in Connacht, the son of Cairbre, he gave Cuchulain his death (31) Erc (3) - son of Ethaman, he was a teller of tales for the Tuatha de Danaan (37) Eremon - one of the sons of Miled (q.v.), he spoke with Eriu upon the hill of Uisnech (72) Eri - a woman of the Tuatha de Danaan (32), the daughter of Delbaith, she was mother of Bres by Elathan, a king of the Fomor (35). She was the wife of Cethor (DIM).

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Eriu - variant of Eire, the wife of MacGreine and a queen of the Tuatha De Danaan whose name was given to Ireland afterwards, she met the Sons of the Gael on the hill of Uisnech, and talked with Eremon. One moment she would be a wide-eyed beautiful queen, and the next she would be a sharp-beaked, grey-white crow (72). She led the Tuatha De Danaan in the first battle fought against the Sons of the Gael, but was beaten back to Tailltin where she was killed in the Battle of Tailltin (75). Esa - daughter of Etain and Eochaid Feidlech (96) Ess Dara - near Magh Tuireadh-2 (q.v.) (63) Ess Ruadh - home of Ilbrech (77) Etain - see Corpre (34) Etain Echraide - the second wife of Midhir, she was driven out by Fuamach, taken in by Angus, turned into a fly by Fuamach, swallowed by Etar's wife, and reborn as Etain, later the wife of Eochaid Feidlech (by whom she had a daughter, Esa), who lost her to Midhir in a chess game, but got her back by attacking Midhir's stronghold at Bri Leith (95) Etar - of Inver Cechmaine, King of the Riders of the Sidhe, his wife swallowed Etain in the form of a fly who fell into her drinking cup, and nine months later gave birth to her again (89) Ethaman - see Erc (3) (37) Ethlinn - daughter of Balor and Ceithlenn (42), she was mother of Lugh by Cian (37). Because a Druid foretold that Balor would get his death from his own grandson, Balor locked Ethlinn in a tower (attended by 12 women) to keep her away from men. Described as 'tall and beautiful', she came to Teamhair after the second battle of Magh Tuireadh, and married Tadg. By him, she was mother of Muirne and Tuiren. (68) Ethne (1) - daughter of Tuireann and sister of Brian, Iuchar, and Iucharba (50) Ethne (2) - the wife of Cormac (q.v.) (107) Fachtna - physician to Eochaid Feidlech (91) Fail-Inis - a beautiful whelp belonging to the King of Ioruaidh, the Cold Country, that was among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49). This king's wife was a daughter of Easal's (56). Fais - the wife of Un, she was killed in the first battle fought between the Tuatha De Danaan and the Sons of the Gael, in the place later called the Valley of Fais (75)

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Falias - styled 'great', one of the four cities of the Tuatha de Danaan before they came to Ireland. Its teacher was Morias, and its treasure was the Lia Fal, the Stone of Virtue (27) Falga - see Island of Falga Fand - daughter of Flidhais, her bright vessels were made by Len Linfiaclach (81). Manannan's wife, and Cuchulain's mistress (DIM). Fathadh Canaan - descended from the line of Ith, he held sway over the whole world, taking hostages of the streams, the birds and the languages (76) Feast of the Age - Manannan made this feast for the Tuatha de Danaan (after they were defeated) where they ate his magic swine and drank Goibniu's ale (77). Febal - see Bran (103) Fer Ferdiad - of the Tuatha De Danaan, he was a Druid and pupil of Manannan who was killed by him for causing the death of Tuag (97) Ferdiad - descended from the children of Sreng in Connacht, he made a good fight against Cuchulain (31). He was one of the race called Gaileoin (76) Fergus - the son of Rogh, he was descended from the line of the sons of Eimher (75) Fergus Fithchiollach - of the chess, a son of Bodb Dearg, he was sent in search of the children of Lir (132) Fertuinne - son of Trogain, he was a magician given by Bodb Dearg to the sons of Lugaidh Menn (79) Fiacha - along with Eochaid and Ruide, one of the sons of Lugaidh Menn, King of Ireland (78) Fiachna - son of Betach and father of Deorgreine (123), of the men of the Sidhe, his wife was captured by Eochaid, whom he killed, but she was then given to a nephew, Goll (121), but Goll was killed by Laegaire and Fiachna's wife was restored to him (122) Fiachra - one of the four children of Lir and Aobh, he was turned into a swan by Aoife, Lir's jealous second wife (126) Fianlug - see Cron (64) Fianna of Ireland - a band of legendary soldiers and Finn was the head of them (68) Figal - see Gamal (37) Figol - son of Mamos, he was a Druid of the Tuatha de Danaan who had the power to cause showers of fire to fall on his enemies (62) Findemas - see Findgoll (32)

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Findgoll - son of Findemas, a Druid who advised Nechtan in the deceiving of King Bres (32) Finias - one of the four cities of the Tuatha de Danaan before they came to Ireland. Its teacher was Arias, and its treasure was the Spear of Victory (27) Finn - son of Muirne, he was Head of the Fianna of Ireland (68) Fionn - one of the twelve chief rivers of Ireland (q.v.) (62) Fionnuala - one of the four children of Lir and Aobh, she was turned into a swan by Aoife, Lir's jealous second wife (126) Firbolg - styled 'the Men of the Bag', they were the people who lived in Ireland before the Tuatha de Danaan but after the people of Nemed, and they had come from the South (28) First Battle of Magh Tuireadh - the first battle fought in Ireland by the Tuatha de Danaan (31). Begun at Midsummer, the Firbolgs were defeated after four days (30). Flidais - Lugh wore the cloak of the daughters of Flidais when the sons of Tuireann returned to Ireland to pay him their fine (57) Flidhais - see Fand (81) Fodla - (Fola) daughter of the Dagda, wife of MacCecht, and a queen of the Tuatha De Danaan whose name was given to Ireland afterwards, she met the Sons of the Gael on Slieve Eibhline (71) and was killed in the Battle of Tailltin (75). Fodhla - variant of Fodla (q.v.) Fomor - people who lived beyond the sea or below the sea west of Ireland, they demanded heavy tribute from the Tuatha de Danaan. They were led by a giant and his mother, and they each had but one foot or one hand. They were friendly with the Firbolgs but jealous of the Tuatha de Danaan (32). Ford of Destruction - the name given to the foot of Unius since the second battle of Magh Tuireadh (66) Fort of the Hostages - in Teamhair, it was built by Duach (68) Freagarthach - styled 'the Answerer', the sword of Manannan, whoever was wounded by it would never get away alive, and whoever it was bared against would lose their strength (41) Fresen - a beautiful country, of which Cathmann was king, that lay to the south-east of the Great Plain (114) Fuad - he and his brother Cuailgne, two of the best leaders of the Sons of the Gael, were both killed in the rout of the Tuatha De Danaan (he at Slieve Fuad), following the Battle of Tailltin (75) Fuamach - the very jealous first wife of Midhir, she attempted to destroy Etain with magic, and was herself killed by Angus for it (89)

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Gae Bulg - the spear of Cuchulain (DIM) Gaedhal - styled 'of the Shining Armour' and 'the Very Gentle'. The sons of Gaedhal were also called the Sons of the Gael (q.v.) (71) Gael - see Sons of the Gael (71) Gaible - son of Nuada of the Silver Hand, he stole a vat from Ainge and hurled it away (81) Gaible's Wood - the beautiful wood that sprang up on the spot where Ainge's vat was hurled by Gaible (81) Gaileoin - a race of Ireland that had a reputation for lies, big talk, injustice, and good fighters (Ferdiad was one of them), but the Druids drove them out of Ireland (76) Gairech - one of two hills (the other being Ilgairech) that Lugh passed on his way to do battle with Bres (45) Gamal - son of Figal, he was one of the two door-keepers at Teamhair when Lugh first arrived (37) Garbhan - he and Imheall were the Dagda's two builders, and they built the rath around the grave of Aedh, called the Hill of Aileac (82) Garden in the East of the World - three golden apples from this garden were among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (48) Gebann - the son of Treon (119) and a chief Druid in Manannan's country, his daughter was Cliodna (112) Glas Gaibhnenn - (Glos Gov-nan) belonging to Cian, she was a wonderful cow whose milk never failed (39) Goll - son of Dalbh and a brother's son of Eochaid, he got Fiachna's captured wife after Eochaid died (121) but was killed in battle by Laegaire (122) Gnathach - one of the three Druids of the Firbolgs who broke the enchantment laid upon them by Badb, Macha, and Morrigu (30) Goibniu - styled 'the Smith' (27), the son of Tuirbe (81),and brother of Cian and Samthainn (39), he was a chief among the Tuatha de Danaan (27), and lived at Druim na Teine (39). His ale kept whoever tasted it from age and from sickness and from death (77). Goitne Gorm-Shuileach - styled 'the Blue-eyed Spear', he was one of the sons of Manannan. His brothers included Sgoith Gleigeil, Sine Sindearg, and Donall Donn-Ruadh. His foster brother was Lugh (41). Goll - one of the Fomor who took part in the Second Battle of Magh Tuireadh (61) Gorias - styled 'shining', one of the four cities of the Tuatha de Danaan before they came to Ireland. Its teacher was Urias, and its treasure was the Sword (27)

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Grave End - place at Indeoin na Dese where Len Linfiaclach would cast his anvil (81) Great House of a Thousand Soldiers - in Teamhair, north of the little Hill of the Women Soldiers (31) Great Strand - see Traig Mor (114) Green of Berbhe - a plain in Lochlann (42) Green of Teamhair - in Teamhair, it lay to the west of the Hill of Hostages (31) Grellach Dollaid - also called 'the Whisper of the Men of Dea', it is the place where Lugh, Nuada, the Dagda, Ogma, and Diancecht made their secret plans to rise against the Fomor (40) Grian - the sun (28), and a fairy queen in County Tipperary (DIM) Hall of the Morrigu - in the house of the Dagda at the Brugh na Boinne (80) Happy Plain - see Magh Mell hazels of wisdom, nine - hazel-trees of inspiration and the knowledge of poetry of the Tuatha de Danaan. They grew by a well below the sea, out of which the seven streams of wisdom spring and return. In the well are the five salmon of knowledge who eat the nuts that fall from the hazel trees. If anyone eats one of the salmon, all wisdom and all poetry would be theirs (28). Heber - one of the sons of Miled (q.v.), he was one of only three who survived when the Sons of the Gael attempted their second landing in Ireland (73). He was awarded the two provinces of Munster (less the share he gave to Amergin) after the Battle of Tailltin (75). Heremon - one of the sons of Miled (q.v.), his ship was wrecked as the Sons of the Gael attempted their second landing in Ireland, but he got safely to land at Inver Colpa (73) He was awarded Leinster and Connacht after the Battle of Tailltin (75). High Seat - of Teamhair, it lay to the south-west of the Hill of Hostages (31) Hill of Aileac - 'the Hill of Sighs and of a Stone', it was the rath built over the burial site of Aedh (82) Hill of Dabilla - a hill near the house of the Dagda at Brugh na Boinne (80) Hill of Hostages - a hill in Teamhair, north-east of the High Seat (31) Hill of Miochaoin - in the north of Lochlann, three shouts given on this hill were among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49)

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Hill of Sighs and of a Stone - see Hill of Aileac (82) Hill of the Axe - see Tulach na Bela (81) Hill of the Sidhe - a hill in the north-east of Teamhair, where the well Nemnach was located (31) Hill of the White Field - see Sidhe Fionnachaidh Hill of the Women Soldiers - styled 'little', it lay to the south of the Great House of a Thousand Soldiers, in Teamhair (31) Hill of Uisnech - on the west side of Teamhair, where Nuada held an assembly of his people (40) House of the Women - in Teamhair, it is where the great feasts were held. It had seven doors to the east and seven doors to the west (31). Ilbrech - of Ess Ruadh, he was considered for kingship of the Tuatha de Danaan after their defeat (77) Ilgairech - one of two hills (the other being Gairech) that Lugh passed on his way to do battle with Bres (45) Imheall - he and Garbhan were the Dagda's two builders, and they built the rath around the grave of Aedh, called the Hill of Aileac (82) Indech - son of De Domnann and father of Octriallach, he was a king of the Fomor who fell and was crushed in the Second Battle of Magh Tuireadh (61) Indeoin na Dese - 'the Anvil of the Dese', where Len Linfiaclach would cast his anvil every night after work (81) Ingnathach - one of the three Druids of the Firbolgs who broke the enchantment laid upon them by Badb, Macha, and Morrigu (30) Ingol - one of the Fomor who took part in the Second Battle of Magh Tuireadh (61) Inis Cenn-fhinne - called the Island of the Fair-Haired Women (59) and the Island of Caer of the Fair Hair, the women of this island had a cooking-spit that was among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49) Inis Daleb - one of the four paradises of the world, the others being Inislocha to the west, Inis Ercandra to the north and Adam's Paradise to the east (118) Inis Ercandra - one of the four paradises of the world, the others being Inislocha to the west, Inis Daleb to the south and Adam's Paradise to the east (118)

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Inislocha - Lake Island, seen by Tadg on his voyages, and ruled by two kings, Rudrach and Dergcroche, sons of Bodb (117). It is the fourth paradise of the world, the others being Inis Daleb to the South, Inis Ercandra to the north, and Adam's Paradise to the East (118) Inver Cechmaine - home of Etar, where the reborn Etain first met Midhir while she was bathing (89) Inver Colpa - in Leinster (75), the place got its name because Colpa, one of the sons of Miled, was drowned there, although his brother Heremon came safely to shore there (73) Inver Sceine - in the west of Munster, it is where the race of the Sons of the Gael first landed in Ireland (71) Inver Slane - to the north of Leinster, it is where the race of the Sons of the Gael made their first attempt to land in Ireland (71) Ioruaidh - see Fail-Inis (49) Ir - father of Eimher (75) and one of the sons of Miled (q.v.), he was known for his bravery in battle but he died when his ship was wrecked as the Sons of the Gael attempted their second landing in Ireland, and he was buried on Sceilg Michill (73) Irish - the language of both the Firbolgs and the Tuatha de Danaan (29) Island of Falga - original dwelling place of Culain, the Smith (97) Island of Joy - Bran left some of his men ashore there on his way to Emhain (105) Island of the Fair-Haired Women - see Inis Cenn-fhinne (59) Island of the Tower of Glass - Balor lived there in the days the Fomor visited Ireland often. From this island, the Fomor would capture ships that passed near. They thus defeated the ships of the sons of Nemed in a time before the Firbolgs were in Ireland. (38) Islands of Mod - islands from which Ogma was ordered by Bres to bring firing every day (32) Ith - one of the race of the Sons of the Gael, he was killed by treachery while in Ireland, and it was to avenge his death that the race of the Sons of the Gael invaded Ireland (72). From his line was descended Fathadh Canaan (76). Iuchar - along with Iucharba and Brian, he is one of the three sons of Tuireann (47) and his sister, the daughter of Tuireann, was Ethne (50) Iucharba - along with Iuchar and Brian, he is one of the three sons of Tuireann (47) and his sister, the daughter of Tuireann, was Ethne (50) Iuchnu - he played music to Cliodna in the curragh until she fell asleep and was drowned (112) Kath Brese - the Dagda made a trench around it (33).

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King of the Great Plain - father of Taillte (37) Laegaire - son of Crimthan Cass, he killed Goll in battle in order to restore Fiachna's captured wife to him (122), after which he took Fiachna's daughter as his own wife and ruled as a king in Magh Mell (123) Lake Island - see Inislocha (117) Lake of Birds - see Loch na-n Ean (121) Lake of the Dwarfs - see Loch Luchra (112) Lake of the Oaks - see Loch Dairbhreach (126) Land of Promise - dwelling place of the Riders of the Sidh (41). See Tir Tairngaire (111) Land of the Ever-Living Ones - see Tir-nam-Beo (113) Land of the Ever-Living Women - the place to which Fer Ferdiad was trying to take Tuag when she drowned (98) Land of Women - see Tir na mBan (105) Laoi - one of the twelve chief rivers of Ireland (q.v.) (62) Leanan Sidhe - Sweetheart of the Sidhe, a title given to Aine (86) Leat Glas - Indech's poet, he was present at Indech's death at the second battle of Magh Tuireadh (66) Leith - (Leh) the son of Celtchar, he loved Bri, but she died before they could be together and the hill of Bri Leith was named after them (88) Len Linfiaclach - smith to the Dagda, he made the bright vessels of Fand (81) Lia Fail - one of the four great treasures the Tuatha de Danaan brought to Ireland from the north. It came from the city of Falias (27). It was kept to the north of the Hill of Hostages, and it used to roar under the feet of every true king of Ireland (31). Liath - son of Lobais, he was one of the chief men of the Fomor (42) Liath-Druim - Teamhair (q.v.) (31) Liban - daughter of Conchubar Abratrudh and wife of Tadg, she was captured and taken to wife by Cathmann, but was later rescued by Tadg (115) Life River - the salmon of the Life River are mentioned briefly in Ethne's complaint (58) Lir - father of Manannan (27), of Sidhe Fionnachaidh, he was considered for kingship of the Tuatha de Danaan after their defeat

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(77). He married Aobh (by whom he had four children), and then her sister Aoife (125). Lobais - styled 'the Druid', he was father of Liath and one of the chief men of the Fomor (42) Lobos - see Elathan (2) (61) Loch Arboch - see Slaine (64) Loch Bel Sead - the lake that is on top of a mountain, it sprang up under the feet of Cliach (78) Loch Ce' - see Ce' (67) Loch Cuan - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Dairbhreach - (Loch Darvragh) Lake of the Oaks, where Aoife changed Aobh's four children into swans (126) Loch Dearg - the dwelling-place of Bodb Dearg (124) Loch Decket - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Echach - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Feabhail - the burial place of Aedh, son of the Dagda (82) Loch Febail - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Laeig - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Luchra - the Lake of the Dwarfs, near Manannan's city, in Tir Tairngaire (112) Loch Luimnech - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Mescdhae - one of the twelve chief lochs of Ireland (q.v.) (62) Loch na-n Ean - the Lake of Birds, where Laegaire met Fiachna (121) Loch Orbsen - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Riach - one of the twelve chief lochs of Ireland (q.v.) (62) Loch Righ - one of the twelve chief lochs of Ireland (q.v.) (62) Lochlann - the dwelling place of the men of the Fomor (42) Loscuinn - it lay to the north of the river Unius (61) Luachaid - see Luchtar (37) Luan - see Pisear (49)

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Luath - two swift men of the Fomor were named Luath, and they gathered an army for Bres when he went to do battle with Lugh (42) Luchair - see Druimne (80) Luchta - variant of Luchtar (q.v.), styled 'the Carpenter' (64) Luchtar - son of Luachaid, he was the carpenter of the Tuatha de Danaan (37) Lugaidh Menn - King of Ireland. Eochaid, Fiacha, and Ruide were three of his sons (78). Lugh - (Loo) styled 'Lamh-Fada', of the Long Hand (41), son of Cian and Ethlinn, and foster-son of Taillte and Echaid, he was also styled 'Ildanach', the Master of all Arts (37). Nuada abdicated the throne to him for 13 days in order to enlist his help against the Fomor (38). His foster-brothers were the sons of Manannan (41). At the second battle of Magh Tuireadh, he made a spear cast that brought Balor's evil eye out through the back of his head, instantly killing him and 27 of the army of the Fomor (66). Father of Cuchulain (DIM). MacCecht - styled 'Son of the Plough', he was the husband of Fodhla (71) MacCuill - styled 'Son of the Hazel', he was the husband of Banba (71)

MacGreine - styled 'Son of the Sun', he was the husband of Eriu (72) Macha - one of the greatest of the women of the Tuatha de Danaan, she fed on the heads of men slain in battle (27). She, along with Badb and Morrigu , used powers of enchantment to bring mists , clouds of darkness, and showers of fire and blood over the Firbolgs at Teamhair for three days (29). The daughter of Emmass, she was killed by Balor in the second battle of Mag Tuireadh (65). Maeltine Mor-Brethach - styled 'of the Great Judgments', he was a wise man of the Tuatha De Danaan who advised Lugh not to spare the life of Bres after the second battle of Magh Tuireadh (66) Magh Cuilenn - (Moy Cullin) the place where some say Uillenn Faebarderg killed Manannan in battle (96) Magh Luirg - the Plain of Following, it is a place that Lugh passed on his way to do battle with Bres (45) Magh Mell - (Moy Mal) the Pleasant Plain, in Manannan's country (113) Magh Mell - the Happy Plain, where Laegaire ruled as king, along with Fiachna (121) Magh Mor - 'the Great Plain'. See Taillte (68) Magh Mor an Aonaigh - the Great Plain of the Fair, the place where Lugh and the Riders of the Sidh met Bres and his army of the Fomor in battle (45)

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Magh Nia - the second settlement of the Tuatha de Danaan in Ireland, better fortified and farther west in Connacht than Magh Rein (29) Magh Rein - (Moy Raen) the first settlement of the Tuatha de Danaan in Ireland (28) Magh Tuireadh (1) - (Moytirra) see First Battle of Magh Tuireadh (31) Magh Tuireadh (2) - not the same as the place where the battle between the Tuatha De Danaan and the Firbolgs was fought, but to the north, near Ess Dara. It is where the great battle between the Tuatha De Danaan and the Fomor was fought, that was later called the Second Battle of Magh Tuireadh (63) Mamos - see Figol (62) Manannan - (Mananuan) son of Lir, a chief of the Tuatha de Danaan who was greater even than their king, Nuada (27). His sons are Donall Donn-Ruadh, Sgoith Gleigeil, Goitne Gorm-Shuileach, and Sine Sindearg (41). Manannan understtod all enchantments, so the Tuatha de Danaan left it to him to find places for them where they would be safe from their enemies. He chose the most beautiful hills and valleys of Ireland and put hidden walls about them (77). He helped Angus to get the Brugh na Boinne away from the Dagda by trickery (81). Aine may have been his daughter (86). Some say he was killed by Uillenn Faebarderg in battle at Magh Cuilenn (96). He raised Deirdre's children, taught Diarmuid the use of weapons, taught Cuchulain the use of the Gae Bulg. Some say he was Deirdre's father and a shape-changer, and was Culain, the Smith (97). He was the major sea god, ruling Tir Tairngiri. His wife was Fand (DIM). Mata - the Sea-Turtle that could suck down a man in armour (80) Mathgen - the great magician of the Tuatha de Danaan who had the power to topple mountains onto his enemies (61) Mechi - the son of the Morrigu, he was killed by MacCecht (85) Miach - son of Diancecht and brother of Airmed, he was better at healing than his father. He replaced the silver hand that Diancecht had fashioned for Nuada with Nuada's original hand and healed it. Diancecht, jealous of his son's healing powers, killed him. But 365 healing herbs sprang up from his grave (34). Mide - the son of Brath, he kindled the first fire that was ever kindled in Ireland, at Uisnech, for the sons of Nemed (68) Midhe - (Mee) the plain of Midhe was the place Taillte was buried with a mound raised over her grave (68). Also see Uisnech of Midhe (58) Midhir (1) - of Bri Leith, styled 'the Proud', he was considered for kingship of the Tuatha de Danaan after their defeat (77). His first wife was Fuamach, his daughter was Bri, and his second wife was Etain (88). Midhir (2) - styled 'of the Yellow Hair', he was chief of the Men of Dea. His three daughters, Doirenn, Aife, and Aillbhe, were given as wives to the three sons of Lugaidh Menn (79).

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Midsummer Day - when the first battle between the Firbolgs and the Tuatha de Danaan began, which lasted for four days (30) Miled - the sons of Miled, including Amergin (71), Eremon (72), Arranan, Donn, Ir, Heremon, Colpa, and Heber (73), led the invasion of the race of the Sons of the Gael into Ireland (71). His wife was Scota (75). Miochaoin - killed by Brian, he was guardian of the Hill of Miochaoin (q.v.) and, along with his sons (Corc, Conn, and Aedh), he was under bonds not to allow any shouts to be given from that hill. Cian got his learning with them (49) Men of Dea - see Tuatha de Danaan (27) Men of the Bag - see Firbolgs (28) Modharn - see Aine (79) Morias - one of the four wise men and teachers of the Tuatha de Danaan before they came to Ireland. His home was Falias (27). Mor-Loch - one of the twelve chief lochs of Ireland (q.v.) (62) Morrigu - one of the greatest of the women of the Tuatha de Danaan, she was styled 'the Crow of Battle' (27) or 'the Battle-Crow (61). She, along with Badb and Macha , used powers of enchantment to bring mists , clouds of darkness, and showers of fire and blood over the Firbolgs at Teamhair for three days (29). After the second battle of Magh Tuireadh, only four men of the Fomor were left in Ireland, and they were driven out one Samhain night by Morrigu and Angus Og. She also proclaimed the news of the victory to the hosts and the royal heights of Ireland and to its chief rivers and invers (67). Mechi was her son (85). Aine may have been her daughter (86). Mother of the Gods - see Dana (28) Muaid - one of the twelve chief rivers of Ireland (q.v.) (62) Muirne - daughter of Ethlinn and Tadg and sister of Tuiren and mother of Finn (68) Muirthemne - see Plain of Muirthemne (43) Murias - styled 'rich', the southern-most of the four cities of the Tuatha de Danaan before they came to Ireland. Its teacher was Senias, and its treasure was the Cauldron (27) Nas - the place where Lugh held his court following the second battle of Magh Tuireadh (68) Nechtan (1) - on the advice of the Druid Findgoll, to deceive King Bres, who taxed his people of the milk of all dun cows, he singed all the cows of Ireland in a fire of fern, making them dark brown. (32). He was the husband of Boann (DIM).

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Nechtan (2) - the son of Collbrain, he begged Bran to leave Emhain and return to Ireland but, upon reaching shore, he crumbled to ashes (106) Neid - see Eab and Seanchab (42) Neit - he was a chief among the Tuatha de Danaan, and a god of battle (27) Nem - one of the twelve chief rivers of Ireland (q.v.) (62) Nemed - see Island of the Tower of Glass (38). The first fire ever kindled in Ireland (at Uisnech, by Mide) was for the sons of Nemed (68). Nemnach - a well on the Hill of the Sidhe, out of which flowed the stream called Nith (31) Nemthann - one of the twelve chief mountains of Ireland (q.v.) (62) Nes - a magical spear made by Goibniu that would burn up like fire anyone whom it struck (65) Net - husband of Badb, an early Irish god of war (DIM) Niall - a champion of Connacht, he was drowned while attempting to pursue Cailcheir through a lake (81) Nine Poets of the Fomor - among the chief men of the Fomor, they had learning and the gift of foreknowledge (42) Nith - flowing from the well of Nemnach, it was the stream on which the first mill in Ireland was built (31) Nuada - king of the Tuatha de Danaan when they first came to Ireland (27). He lost his arm in the first battle of Magh Tuireadh and hence, he lost the kingship (31). Diancecht fashioned an articulated arm of silver for him and he was called Nuada Argat-lamh, of the Silver Hand, for ever after (34), even though Miach later restored his original hand (34). After that, he was restored to the kingship (35). The father of Tadg (68) and Gaible (81), he was killed by Balor in the second battle of Magh Tuireadh (65) Octriallach - son of Indech, he was one of the Fomor who took part in the Second Battle of Magh Tuireadh (61) On his advice, the Fomor threw stones into the well of Slane until it was dried up and a cairn raised over it, that was called Octriallach's Cairn (64). He killed Cassmail in the second battle of Magh Tuireadh (65). Octriallach's Cairn - see Octriallach (64) Octruil - the son of Diancecht and brother of Airmed, he helped them in their healing work at the well of Slaine (64) Ogham - the stone raised over Cian's grave had his name written on it in Ogham (47), the script of pre-Christian Ireland which was invented by Ogma (DIM) Ogma - styled 'the shining poet' (32), father of Tuireann (43) and

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brother of Nuada, he was a champion among the Tuatha de Danaan (37), and taught them writing (27) He found the sword Orna at the second battle of Magh Tuireadh (66) Oilell - of Aran, his three daughters were Aobh, Aoife, and Ailbhe (124) Olioll - see Cian (114) Orna - the sword of Tethra found by Ogma at the second battle of Magh Tuireadh, it had the power to tell of all the deeds that had been done by it (66) Pisear - the King of Persia killed by Brian (54), he was the owner of the Luan, a deadly spear that was among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (49) Plain of Muirthemne - the place where Cian was killed by the sons of Tuireann (43) Plain of the Two Mists - a beautiful plain where Goll fell in battle against Laegaire (122) Plain of Victory - in Manannan's country (114) Pleasant Plain - see Magh Mell (113) Prison of the Grey of Macha - in the house of the Dagda at the Brugh na Boinne (80) Rachlainn - in the sea, from which a young man of the Tuatha gave the sons of Lugaidh Menn magical wedding gifts (79) Rath Chobtaige - between this rath and Teamhair was the rath given by Angus Og to the sons of Lugaidh Menn (79) Rath of Aedh of the Poets - see Aedh (78) Red Branch of Ulster - Conall Cearnach was of that line (75) Riagall - see Camel (37) Rider of the Wave of Tuaidh - mentioned briefly in Ethne's complaint (58) Riders of the Fomor - from Lochlann, seven battalions of them accompanied Bres to do battle against Lugh (42) Riders of the Sidh - from the Land of Promise, they accompanied Lugh on his return to Teamhair (41), and again in his battle with Bres and his army of the Fomor at Magh Mor an Aonaigh (45) Rogh - see Fergus (75) Ruadan - son of Bres and of Brigit, he was sent to spy on the Tuatha De Danaan during the second battle of Magh Tuireadh, but was killed by

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Goibniu after he tried to kill him (64) Rudrach - he and his brother Dergcroche were the two kings of Inislocha (117) Ruide - along with Eochaid and Fiacha, one of the sons of Lugaidh Menn, King of Ireland (78) Ruirtech - one of the twelve chief rivers of Ireland (q.v.) (62) Sal - see Eochaid (121) salmon of knowledge, five - see hazels of wisdom (28) Samair - one of the twelve chief rivers of Ireland (q.v.) (62) Samhain - (Sow-in) after the Second Battle of Magh Tuireadh, only four men of the Fomor were left in Ireland, and they were driven out one Samhain night by Morrigu and Angus Og (67) Samthainn - brother of Cian and Goibniu, he lived with them at Druim na Teine (39) Scathniamh - (Scau-nee-av) styled 'the Flower of Brightness', she was a daughter of Bodb Dearg who gave her love to Caoilte (80) Sceilg Michill - the small island where Ir was buried (73) Scetne - the place where the host of the Fomor landed in Ireland just before the Second Battle of Magh Tuireadh (60) Scota - the wife of Miled, she was killed in the first battle fought between the Tuatha De Danaan and the Sons of the Gael (75) Scuabtuine - styled 'the Sweeper of the Waves', it was Manannan's curragh, which was often used by Lugh and kept at Brugh na Boinn (50) Seanchab - grandson of Neid, he was one of the chief men of the Fomor (42) Sean-Slieve - Lugh passed the head of it on his way to do battle with Bres (45) Second Battle of Magh Tuireadh - at Magh Tuireadh (2), it is where the great battle between the Tuatha De Danaan and the Fomor took place (63), after which there were only four men of the Fomor left in Ireland, till they were driven out one Samhain night by Morrigu and Angus Og (67) Segois - one of the twelve chief mountains of Ireland (q.v.) (62) Senias - one of the four wise men and teachers of the Tuatha De Danaan before they came to Ireland. His home was Murias (27). Sgoith Gleigeil - styled 'the White Flower', he was one of the sons of Manannan. His brothers included Goitne Gorm-Shuileach, Sine Sindearg, and Donall Donn-Ruadh. His foster brother was Lugh (41).

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Shannon - a river containing the ford of Athluain (45), it was named after Sionan, one of the only women (probably a goddess) to eat of the salmon of knowledge (DIM) Sidhe Femen - (Shee -----) home of Bodb Dearg, and he put great enchantments about it (77) Sidhe Fionnachaidh - the Hill of the White Field, on Slieve Fuad; the home of Lir (77) Sine Sindearg - styled 'of the Red Ring', he was one of the sons of Manannan. His brothers included Sgoith Gleigeil, Goitne Gorm-Shuileach, and Donall Donn-Ruadh. His foster brother was Lugh (41). Siogair - see Dobar (49) Sionnan - one of the twelve chief rivers of Ireland (q.v.) (62), a variant of Shannon (q.v.) Sital Salmhor - one of the chief men of the Fomor (42) Siuir - one of the twelve chief rivers of Ireland (q.v.) (62) Slaine - lying to the west of Magh Tuireadh (2) to the east of Loch Arboch, the well of Slaine was used by Diancecht, Octruil, and Airmed to restore to lifethe slain warriors of the Tuatha De Danaan in the second battle of Magh Tuireadh (64) Slane - vaiant of Slaine (q.v.) (64) Slieve Bladma - (Sleev ------) one of the twelve chief mountains of Ireland (q.v.) (62) Slieve Cuailgne - the place where Cuailgne was killed (75) Slieve Eibhline - the place where the Sons of the Gael met Fodhla (71)

Slieve Fuad - the place where Fuad was killed (75), and the location of Sidhe Fionnachaidh (77) Slieve Leag - one of the twelve chief mountains of Ireland (q.v.) (62)

Slieve Macca Belgodon - one of the twelve chief mountains of Ireland (q.v.) (62) Slieve Mis - one of the twelve chief mountains of Ireland (q.v.) (62), it is where the Sons of the Gael met Banba, and Amergin talked with her (71) Slieve Snechtae - one of the twelve chief mountains of Ireland (q.v.) (62) Sligech - one of the twelve chief rivers of Ireland (q.v.) (62) Sons of the Gael - also called the sons of Gaedhal, they came from the south to invade Ireland and avenge the death of Ith, one of their race who had come to Ireland before and met his death there (71)

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Spear of Victory - one of the four great treasures the Tuatha De Danaan brought to Ireland from the north. It came from the city of Finias (27). Sreng - a great fighting man of the Firbolgs, he was sent to meet the Tuatha De Danaan when they first came to Ireland (28). He led the forces of the Firbolgs after King Eochaid fell (31), and it was he that struck off Nuada's arm (31). Stone of Virtue - the Lia Fail (q.v.) (27) streams of wisdom, seven - see hazels of wisdom (28) Sweetheart of the Sidhe - see Leanan Sidhe (86) Sword - one of the four great treasures the Tuatha De Danaan brought to Ireland from the north. It came from the city of Gorias (27). Tabarn - see Cathmann (114) Tadg (1) - (Teig) son of Nuada and husband of Ethlinn and, by her, father of Muirne and Tuiren (68) Tadg (2) - the son of Cianand and brother of Airnelach and Eoghan, he went to the Land of the Ever-Living Ones (114) on his journey to rescue his wife, Liban, and his two brothers (120) Taillte - daughter of the king of Magh Mor and wife of Duach and foster-mother of Lugh, she died during Lugh's kingship and was buried on the plain of Midhe and is honored each summer by fires and keening and games and sports at the place called Taillten (68) Taillten - named after Taillte, it is the place where fires, keening, games and sports are held each summer in her honor (68) Tailltin - (probably a variant of Taillten) it is the place Eriu's forces were driven back to during the first battle between the Sons of the Gael and the Tuatha De Danaan, and where the Battle of Tailltin (q.v.) was subsequently fought (75) Tarba - the oak-wood where Niall caught up with Cailcheir (81) Teamhair - (T'yower, or Tavvir) residence of Eochaid when the Tuatha de Danaan first came to Ireland (28). The Tuatha de Danaan took possession of it after the first battle of Magh Tuireadh, and from that time it was the chief place of Ireland, for its king was the High King. It was sometimes called Druim Cain, the Beautiful Ridge, and Liath-druim, the Grey Ridge, and Druim na Descan, the Ridge of the Outlook. The king's rath lay to the north (31). The Dagda made his home here after losing the Brugh na Boinne to Angus (82) Tethra - a king of the Fomor, he owned the sword called Orna that was later found by Ogma (66) Three Gods of Craftsmanship - Credne, Luchtar, and Goibniu (DIM) Tiabhal - one of the Queens of the sea, her image was placed by Culain

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on Conchubar's magical shield (98) Tir Tairngaire - the Land of Promise, Manannan's country (111) Tir-nam-Beo - the Land of the Ever-Living Ones, Manannan's country (113) Tower of Glass - on the Island of the Tower of Glass (q.v.), it was the home of Balor (38) Traig Mor - the Great Strand, in Manannan's country (114) Traigh Eothaile - the strand where King Eochaid fell in the battle against the Tuatha de Danaan. He was buried there with a great heap of stones raised over his grave (30). Treon - of the Tuatha De Danaan; see Gebann (119) Trogain - see Fertuinne (79) Tuag - fosterling of Conaire the High King, she was loved by Manannan, but his pupil Fer Ferdiad failed in his attempt to bring her to Manannan, and the girl drowned (98) Tuaidh - see Rider of the Wave of Tuaidh (58) Tuatha de Danaan - (Too-a-ha-dae Donnan) styled 'the Men of Dea', the people of the gods of Dana who came from the North through the air in a mist to Ireland (27). They landed in north-west Connacht on Beltaine (28). Tuirbe - father of Goibniu the Smith, he was famous for the cast of his axe (81) Tuireann - son of Ogma, his own three sons were Brian, Iuchar, and Iucharba (47) and his daughter was Ethne. His sons had a long-standing feud with the three sons of Cainte and they killed Cian on the Plain of Muirthemne (43) Tuiren - daughter of Ethlinn and Tadg, sister of Muirne, and mother of Bran (68) Tuis - the King of Greece, killed by Brian (53), he was owner of a healing pig-skin that was among the payments that Lugh demanded from the sons of Tuireann for the death of Cian (48) Tulach na Bela - 'the Hill of the Axe', place from which Tuirbe would cast his axe (81) twelve chief lochs of Ireland - they are Derc-Loch, Loch Luimnech, Loch Orbsen, Loch Righ, Loch Mescdhae, Loch Cuan, Loch Laeig, Loch Echach, Loch Febail, Loch Decket, Loch Riach, and Mor-Loch (62)

twelve chief mountains of Ireland - they are Slieve Leag, Denda Ulad, Bennai Boirche, Bri Ruri, Slieve Bladma, Slieve Snechtae, Slieve Mis, Blai-Slieve, Nemthann, Slieve Macca Belgodon, Segois, and Cruachan

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Aigle (62) twelve chief rivers of Ireland - they are the Buas, the Boinn, the Banna, the Nem, the Laoi, the Sionnan, the Muaid, the Sligech, the Samair, the Fionn, the Ruirtech and the Siuir (62) Uaitne - also called Dur-da-Bla and Coir-cethar-chuin, it was the Dagda's magic harp which was taken by the Fomor during the second battle of Magh Tuireadh. Lugh and the Dagda and Ogma went to retrieve it. When the Dagda called to it, it sprang toward him, killing nine men of the Fomor on its way. The Dagda then played the sleeping strain and as the Fomor slept, he restored to Ireland all the cattle that the Fomor had taken in tribute. (67)

Uillenn Faebarderg - of the Red Edge, some say he killed Manannan in battle at Magh Cuilenn (96). Uisnech - mentioned briefly in Ethne's complaint (58), the place where the five provinces meet, and the first place there was ever a fire kindled in Ireland (by Mide). Some say that Lugh died there (68). The hill of Uisnech is where the Sons of the Gael met Eriu, and Eremon spoke with her (72). Ullad Echne - it lay to the south of the river Unius (61) Un - the husband of Fais (75) Unius - a river of Connacht where the Morrigu was washing herself when the Dagda returned from the camp of the Fomor (61). The foot of the Unius was called the Ford of Destruction since the second battle of Magh Tuireadh (66) Urias - styled 'of the noble nature', one of the four wise men and teachers of the Tuatha de Danaan before they came to Ireland. His home was Gorias (27). Valley of Fais - a valley at the foot of a mountain, it is were Fais was killed (75) Valley of the Mata - near the house of the Dagda at Brugh na Boinne (80) Wall of the Three Whispers - in Teamhair, it was near the House of the Women (31)

Wave of Tuaidh - see Rider of the Wave of Tuaidh (58) Whisper of the Men of Dea - see Grellach Dollaid (40)

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BOOK OF SHADOWS

BOOK THE SECOND

PP. 453 - 906

RIDERS OF THE CRYSTAL WIND

TABLE OF CONTENTS A Minster Speaks Out (J. gordon Melton) .........................975 A Plea For Initiation Standards (Ellen Cannon Reed) .............908 A Tale of Two Witches (Mike Nichols) ............................147 All Hallows Eve (Mike Nichols) ..................................137 Altar Dedication (Durwydd) ......................................125 Amazing (Pagan?) Grace ..........................................959 Ancient Art, The ................................................551 Answers (Grove of the Unicorn) ..................................479 Asatru (Rathulvf Jamieson) ......................................952 Astral Projection (Monroe Technique) ............................783 Athame Dedication (Durwydd) .....................................125 Autarchic Creed .................................................562 Banes, Bindings, and Mirrors (Judy Harrow, Hugh Read) ...........628 Bare Bones 3rd Degree (Humor) ...................................463 Basic Beliefs of WICCA (C.O.G.) .................................947 Basic Love Spell ................................................958 Basic Spell Construction ........................................113 Basic Principles (American Council of Witches)...................310 Basic Ritual Outline (ED FITCH) ...................................6 Beltaine Ritual (Firestar Coven, 1986) ...........................36 Beltane Ritual (Seastrider) .....................................464 Beltane, Its Origins (Rowan Moonstone) ..........................126 Bible, Books not included .......................................652 Bibliography (annotated) ........................................929 Binding A Spell (Farrar & Farrar) ...............................157 Blood Sacrifice (Althea Whitebirch) .............................547 Burning Times, The (Marios) .....................................951 C.O.G. Pledge ...................................................309 Channeling (Jast) ...............................................969 Condensed Definition of Wicca (Lady Phoenix) ....................948 Candle Colors ...................................................982 Candle Magic ....................................................417 Candle Scents ...................................................988 Candlemas (Gwydion) .............................................537 Candlemas (Mike Nichols) ........................................168 Catharsis Circle (Judy Harrow).....................................8 Cauldrons (Elemental)............................................420 CELTIC NUMEROLOGY (Mike Nichols) ................................454 CELTIC BIBLIOGRAPHY (Rowan Moonstone) ...........................298 Chants w/ASCII Notation (L.A.Hussey) ...........................1081 Chaos Magic (Mark Chao) .........................................398 Charge of the Phone Goddess (Magenta Griffith) ..................759 Charge of the Goddess, The ......................................193 Charge of The Horned God, The ...................................936 Check List for A Well Working Group (Earthrite BBS) .............957 Church of All Worlds ............................................353 Christian Cults ................................................1000 Circle Closing ..................................................540 Circle Casting (Avaloian)........................................541 Circle Purification for Asthmatics ..............................780 Circle Casting (after Valiente and Farrar) ......................130 Circles, why use them? (Mel White) ...............................65 Cleansing (Rowan Moonstone) .......................................2 Comparison of Wicca and Christianity.............................622 Computer Blessing (Zahai Stewart) ...............................757 Coven Offices ...................................................762 Coven Leadership ................................................543 Covenant of the Goddess .........................................305 Consciousness & Politics (Carol Moore).........................

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TABLE OF CONTENTS (continued) Craft Ethics (J. Crowley) .......................................751 Creation Story ..................................................619 Creed Of The People Of God (Catholic) ..........................1005 Crone Energies (Grey Cat) .......................................559 Crystals, their care and feeding (Matrika).......................413 Cult Danger Evaluation Frame (P.E.I.Bonewits) ...................343 CUUPS (C.O.G. Salt Lake City) ..................................1002 "Dark Night of the Soul".........................................286 DCW Landmarks ...................................................492 Degrees within Covens ...........................................623 Deity Engineering Worksheet .....................................607 Denver Area Wiccan Network ......................................200 Descent of The Goddess (Sewna Silvara) ..........................750 Dianic Wicca (Inanna Seastar) ...................................614 Divination (Bibliography) .......................................605 Divination (RMPJ) ...............................................603 Drawing Down the Moon ...........................................557 Dream Problem Solving ...........................................573 Dream Bibliography ..............................................576 Dream Life ......................................................571 Dream-News ......................................................567 Dreams Precognition .............................................575 Dying God (Ammond ShadowCraft)...................................685 Eclectic Circle Ceremony (Durwydd) ...............................40 EcoMagick .......................................................614 Eight Paths to Altered States (Carrie McMasters).................222 Elements, A Hermetic Summoning (Marios) .........................960 Elemental Correspondences (from Starhawk) .......................979 Elemental Correspondences .......................................560 Ethics and Morals (RMPJ) ........................................315 Ethics and Magick (Warren Stott) ................................415 Ethics and Love Magick (Mike Nichols) ...........................554 Ethics or Etiquette .............................................565 Etymology of "Wicca" ............................................356 Evolution of Wiccan Ritual (Paul Hume) ..........................946 Exorcism ........................................................613 Festivals .......................................................587 Film Guide '89 (Mike Nichols)....................................528 First Degree, What is it? .......................................351 FISH (Creative use of Christian Symbology) ......................611 Five Fold Kiss ..................................................744 Fool ............................................................590 Fortune, The (RMPJ) .............................................953 Full Deck Tarot Spread ..........................................625 Full Moon Ritual (Seastrider)....................................634 Fundamentals of Human Ecology ...................................616 Glossary (Rowan Moonstone & Durwydd MacTara) ....................206 Gnosticism.......................................................694 God/Goddess Balance (Adrienne)...................................223 Golden Dawn (Calif.).............................................689 Golden Dawn Training (outline)...................................691 Goodwife (Story by L.A. Hussey) .................................644 Great Rite, The (Symbolic) ......................................656 Greek Fire Initiation............................................982 Halloween, Origins of (Rowan Moonstone) ..........................26 Handfasting ......................................................68 Harvest Home (Mike Nichols) .....................................176 Harvest Thoughts (Gary Dumbauld) ................................630 Harvest Home - 1987 (Michael Fix) ................................13

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TABLE OF CONTENTS (continued) Heal The Earth (a meditation) ...................................661 Healing (one method) ............................................655 Healing Myth (Nihasa) ...........................................165 Helpful Hints (Humor) ...........................................966 Heretic's Corner (RMPJ) .........................................869 Heyokah (RMPJ) ..................................................632 Hidden Codes in the Torah .......................................733 High Technology Meets The Ancient Wisdom ........................964 History (Weyland Smith) .........................................786 History of Witch Craft ..........................................791 Homeblessing (Selena Fox) .......................................663 Hypnosis 101 ....................................................667 Imbolc (Solitary Ritual) ........................................664 Initiation, Outdoor (adaptation) .................................72 Initiation (Brad Hicks) ..........................................50 Introductory Book List ..........................................926 INVOCATIONS Freyja (unknown) ............................................56 Frigg (Russ Anderson) .......................................55 Brigit (Russ Anderson) ......................................57 Baldur (unknown) ............................................55 Freyr (unknown) .............................................56 Herne (unknown) .............................................57 Thorr (unknown) .............................................58 Irish Myth Concordance (Mike Nichols) ...........................422 Ishtar ..........................................................740 Issian Circle (Matrika) ..........................................59 K.A.M. ..........................................................735 Kabballah (Colin Low)............................................236 Kali and Modern Physics .........................................730 Keltria (The Henge of) ..........................................739 Lady Day (Mike Nichols) .........................................171 Lammas (Mike Nichols) ...........................................174 "Landmarks" (D.C.W.) ............................................990 LBRP, an Essay (Tim Maroney) ....................................103 Learning Process ................................................962 Lilith (BBS Conversation) ......................................1083 LLEW, Death of (Mike Nichols) ...................................179 Lucid Dreaming (Omni Magazine) ..................................955 MABON Outline (anonymous) ........................................43 Magick, Physics, & Probability (Hurn) ...........................811 Magick (A. Crowley) .............................................817 Magick Vs. Prayer (Salgamma) ....................................684 Magickal Book List ..............................................923 Magick Course Outline (Amber K.).................................815 Magickal Ethics (Judy Harrow) ...................................502 Magickal History (Fra.: Apfelman) ...............................406 Magickal Definitions (RMPJ) .....................................814 Magickal Laws (after P.E.I. Bonewits) ...........................831 Magickal Musical Selection Guide ...............................1079 Magickal Pyramid, The (Durwydd MacTara).........................1096 Magickal Stones & Gems ..........................................912 Manhood Rituals (RMPJ) ..........................................760 Mantra Web technique ............................................288 Mayan Deities (777 Supplement) ..................................834 Mayday Celebration (Mike Nichols) ...............................837 MAYDAY Celebration (Mike Nichols) ................................79 Media Management (Windfire Coven) ...............................851 Maychants (4) (Tanscribed by SeaStrider).........................911

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TABLE OF CONTENTS (continued) Memory & Perception, a new Model (Paul Seymour).................1077 Midsummer (Mike Nichols) .........................................45 Mind Control Techniques (Dick Sutphen) ..........................512 Models of Magick (incomplete)....................................216 Modern Pagaism, Q&A .............................................920 Modern Pagan Persecution (Jonathan Hutchins) ....................942 Mothers Day Message ............................................1076 Monotheism vs. Polytheism (Dan Holdgriewe) ......................941 Mycenaen Mysteries (J. Teller)...................................365 Mystical Pentagram ..............................................110 Nature Spirit Magick (Larry Cornett) ............................357 Necromancy (reprint) ............................................841 Neo-Pagan Ritual (Brad Hicks) ....................................77 Neo-Paganism (J. Brad Hicks) ....................................329 NeoPagism (Eric S. Raymond) .....................................333 NLP- Applied Magic (Brandy Williams).............................459 NROOGD SAMHAIN - 1987 (l.a. Hussey) ..............................21 Occult Resurgence, A theory .....................................224 ODINISM, What is it? ............................................764 Open Circle Ethics (Brandy Williams) ............................377 Open Letter to A New Witch ......................................910 Open Letter to Selena Fox (Isaac Bonewits) .....................1089 Opening (ending) The Circle ......................................12 Origins of the Mandan (Madoc) ...................................949 Pantacle, The (Gary Dumbauld) ...................................392 Personal effects of Ritual (Nihasa) .............................868 Polarity and Single Sex Covens (Marios) .........................945 Pornography & Pagan Ideals ......................................972 Power Animals (RMPJ).............................................411 Psychic Self-Defense ............................................594 Psychic Attack ..................................................563 "Quantum" Kaballah...............................................282 Quantum Magick (Larry Cornett) ..................................857 Quilting and "Craft" (J.M. Cortese) ............................1103 Rainforest Ritual (Michael Harismedes, 1988) ....................212 Ritual Bath (Sewna Silvara) .....................................745 Runes, What are they? (Lokrien) .................................215 Runic Thorn Ritual (Faunus) ....................................1097 Sangreal Sodality, The (Alfgar Maharg) ..........................944 Samhain Notes (Farrar)...........................................143 Samhain Ritual (L. A. Hussey) ....................................19 Samhain Ritual (O.T.O.) .........................................145 Samhain (United Wiccan Church) ..................................141 Satanism vs. Wicca (Diane Vera)..................................194 Saxon Wicca (Matrika) ...........................................158 Scorpio Dragon (Sewna Silvara) ..................................749 Second Degree (Gary Dumbauld) .....................................3 Sex and Magick (Fra. Apfelmann)..................................231 Shamanic Binding (Gaffer Maccluiunn) ............................937 Shamanic Lifeways Fellowship (Michelle Haas) ....................384 Smudging (Michelle Haas) ........................................184 Solitary Moon Rite, Issian (Ellen Cannon Reed) .................1100 Sophia and Gnosticism (Terry J. McCombs) .......................1105 Spitual Emergence or Emergency (Paul Seymour) ...................939 Spring Equinox (Farrar and Farrar) ..............................182 Standing Stones Book Of Shadows (Scott Cunninham) ..............1010 Strings On The Winds (Bardic Fiction)............................778 "Super-Dimensionality" ..........................................289 Taleisin's thoughts .............................................676

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TABLE OF CONTENTS (continued) Tea Ritual (Sewna Silvara, Triskelion)...........................747 Technology and The Craft (Fun!) .................................132 The Postures of Ecstasy .........................................617 Tool List (Seastrider) ..........................................136 Tool Blessing Ritual ............................................122 Tool Consecration ................................................17 Traditional Wicca (K.A.M.) ......................................186 Trickster Energies ..............................................234 Twelve Exercises Nobody Needs ...................................619 Wartime (Michelle Haas, 1991) ...................................117 Watch Towers, Rethinking The (Mike Nichols) .....................344 What is WICCA? (Texas Pamphlet) .................................322 What is Shamanism? (Michelle Haas) ..............................354 What is Wicca? (Amber K.) .......................................340 Wicca, from My Point of View (Lady Phoenix) .....................149 Wiccan Information Network .....................................1087 Wiccan Way, The .................................................192 Wiccan Pentagram Ritual (Paul Hume) ..............................98 Wiccan Traditions, A comparison (Hurn, RMPJ) ....................154 Wiccan Path (Madoc)..............................................227 Wiccan Shamanism (Selena Fox) ...................................162 Wiccan Principles (American Council of Witches, 1974)............190 Wiccan Rede, An Exegesis (Judy Harrow) ..........................317 Witchcraft Q&A (Dr. Leo Martello) ...............................150 Witches Creed (Doreen Valiente_ .................................320 Women vs. Men (Michele Haas).....................................195 YULE (Mike Nichols) ..............................................84 Yule in Britain (Tana) ...........................................94 Yule Ritual (Starhawk) ...........................................88

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TOWARD A CELTIC NUMEROLOGY ========================== by Mike Nichols

'...I have been a word among letters.' --the Book of Taliesyn, VIII

What's in a word? Or a name? What special power resides in a word, connecting it so intimately to the very thing it symbolizes? Does each word or name have its own 'vibration', as is generally believed by those of us who follow the Western occult tradition? And if so, how do we begin to unravel its meaning? Just what, exactly, is in a word? Well, LETTERS are in a word. In fact, letters COMPRISE the word. Which is why Taliesyn's remark had always puzzled me. Why didn't he say he had been a 'letter among words'? That, at least, would seem to make more logical sense than saying he had been a 'word among letters', which seems backwards. Unless...

Unless he was trying to tell us that the word is NOT the important thing -- the critical thing is the LETTERS that make up a word! The Welsh bard Taliesyn was, after all, a pretty gifted fellow. He certainly put all the other bards at Maelgwyn's court to shame. And over the years, I've learned never to take his statements lightly -- even his most enigmatic statements. Perhaps he was really suggesting that, in order to understand the true meaning of a word or name, one must first analyze the letters that comprise it. Of course, this is certainly not a new theory. Any student of arcane lore would at once recognize this concept as belonging in the opening remarks of any standard text on numerology. But to read the same meaning behind a line of poetry penned by a 6th century Welsh bard may be a bit surprising. Is it possible that the Celts had their own system of numerology?

Let us begin the quest by asking ourselves what we know about numerology in general. Most of our modern knowledge of numerology has been gleaned from ancient Hebrew tradition, which states that the true essence of anything is enshrined in its name. But there are so many names and words in any given language that it becomes necessary to reduce each word to one of a small number of 'types' -- in this case, numerological types from 1 to 9 (plus any master numbers of 11, 22, etc.). This is easily accomplished by assigning a numerical value to each letter of the alphabet, i.e. A=1, B=2, C=3, and so on. Thus, to obtain the numerical value of any word, one simply has to add up the numerical values of all the letters which comprise the word. If the sum is a two digit number, the two digits are then added to each other (except in the case of 11, 22, etc.) to obtain the single digit numerical value of the entire word, which may then be analyzed by traditional Pythagorean standards.

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The problemhas always been howto be sure ofthe numerical value of each letter. Why SHOULD A equal 1, or B equal 2, or Q equal 8? Where did these values come from? Who assigned them? Fortunately, the answer to this is quite simple in most cases. Many ancient languages used letters of the alphabet to stand for numbers (Roman numerals being the most familiar example). Ancient Hebrew, for instance, had no purely numerical symbols -- like our 1, 2, 3, etc. -- so their letters of the alphabet had to do double duty as numbers as well. One had to discern from the context whether the symbol was meant as letter or number. This was true of classical Latin, as well. Thus, in languages such as these, it is easy to see how a number became associated with a letter: the letter WAS the number.

It is a bit more difficult to see how the associations in 'modern' numerology came into being. The modern numerological table consists of the numbers 1 through 9, under which the alphabet from A through Z is written in standard order:

1 2 3 4 5 6 7 8 9 --------------------------------- A B C D E F G H I J K L M N O P Q R S T U V W X Y Z

This arrangement seems somewhat arbitrary, at best. At the very least, it is difficult to sense any 'intrinsically meaningful' relationship between a letter and its numerical value. After all, our modern alphabetical symbols and our modern numerical symbols (Arabic) come from two completely different sources and cultures.

For this reason, many contemporary numerologists prefer the ancient Hebrew system because, at least here, there is a known connection between letter and number. However, when we attempt to adapt this system to the English language, a whole new set of problems crops up. For one, the entire alphabet is arranged in a different order and some of our modern letters have NO Hebrew equivalents. Thus, based on the Hebrew alphabet, the only letters for which we have numerical values are the following:

1 2 3 4 5 6 7 8 ------------------------------------ A B G D H V Z P Y K L M N W Q R S T

Obviously, a modernnumerologist wouldn't get veryfar with this table. In order to compensate for the missing letters in the Hebrew system, most modern textbooks on numerology 'fill in' the missing letters by 'borrowing' numerical values from the Greek alphabet, thus mixing cultural symbols in an eclectic approach that is not entirely convincing.

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Another problem is the exclusion of the number 9 from the table -- which modern textbooks often 'explain' by saying that the Hebrews did not use the number 9, since it was a 'sacred' and 'mystical' number. The real truth, however, is far less esoteric. The fact is, the Hebrew alphabet DID have letters with the numerical value of 9 -- the letters Teth and Sade. But, since Teth and Sade do not have equivalents in our modern English alphabet, the 9 value must be left out.

And finally, it is once again difficult to see any INTRINSIC relationship between a Hebrew letter and the number it represents. Why should one symbol stand for 1, or another for 2, or yet another for 3, and so on? The whole superstructure seems somewhat shaky.

But letus now turn our attention to a Celtic alphabetic system called the 'Ogham'. This alphabet is written by making a number of short strokes (from 1 to 5) below, above, or through a 'base line' (which in practice tended to be the edge of a standing stone). Thus, A, O, U, E, and I would be written, respectively:

---/----//----///----////----/////---

Of course, in this system it is easy to see how a letter becomes associated with a number, since the numerical value of each letter is implicit. Thus, A=1, O=2, U=3, E=4, and I=5. (It is true there is much disagreement and confusion among modern scholars as to how the Ogham alphabet should be rendered. Further, a number of different Oghams seem to have been employed at various times by different Celtic cultures. But this confusion usually centers on whether the strokes should be above, below, or through the base line -- NOT on the number of strokes used. On that point, there is general agreement. And though orientation to the base line is important, it is not essential to our discussion of numerology, since we need only concern ourselves with the NUMBER of strokes used.)

Thus, based on the work of such scholars as P.C. Power, S. Ferguson, D. Diringer, I. Williams, L. Spence, and D. Conway, I have synthesized the following table of Celtic numerology:

1 2 3 4 5 --------------------------------- A D T C I B G U E N H L V F P M O W J Q X K R S Y Z

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Using this table, the student of Celtic numerology would then proceed to analyze any word in the generally accepted manner. One should not be concerned that the numbers 6, 7, 8, and 9 do not appear in this system, as the Ogham alphabet had NO letters with these values (as opposed to the Hebrew alphabet which DID have letters with the missing 9 value, as mentioned earlier). Another consideration is that the Ogham alphabet is just that -- an alphabet. It never represented any particular language, and historically it has been employed by many different languages. Again by contrast, the Hebrew alphabet was structured for a particular language -- Hebrew -- and many problems arise when we attempt to adapt it to a language for which it is not suited.

Althoughthe Ogham alphabet onlyhas letter valuesfrom 1 through 5, all of the numbers from 1 through 9 (plus any master numbers of 11, 22, etc.) will be used in the final analysis (just as in the Hebrew system). To understand how this works, let us try an example. We will use the name of the Welsh goddess Rhiannon:

R + H + I + A + N + N + O + N 5 + 1 + 5 + 1 + 5 + 5 + 2 + 5 = 29 2 + 9 = 11

Most numerologists will agree that 11 is a 'master number' or 'power number' and therefore it is not further reduced by adding the two digits (although, if one does this, 1 + 1 = 2, and 2 is considered the first even and feminine number in the numerical sequence, certainly appropriate for a Welsh Mother Goddess). Viewed as an 11, the analysis is usually that of someone who is on a 'higher plane of existence' (certainly appropriate for a goddess), someone who brings 'mystical revelation'. Often this is someone who feels slightly distant from the people surrounding him or her, and who has trouble feeling any real empathy for them (which seems to fit a faery queen who has come to live in the land of mortals). Also, this is sometimes the number of the martyr, or of someone unjustly accused (which is certainly true of Rhiannon's story as told in the 'Mabinogi', in which she is falsely accused of destroying her own son).

By way of contrast,the 'modern' system would haveRhiannon be a 3, a somewhat inappropriate masculine number (not that all feminine names should always yield a feminine number -- but one would at least expect it to do so in the case of an archetypal mother goddess). The Hebrew system would yield an even more inappropriate 4, that being the number of the material world and all things physical (and since Rhiannon hails from faery, she is definitely not of this material plane.)

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By now, some of my more thoughtful readers may think they see some inconsistency in my approach. Why have I gone to so much trouble to point up the flaws in traditional systems of numerology (even going so far as to suggest an entirely new system), only to fall back on interpretations of the numbers that are strictly traditional? The reason is this: all of my objections thus far have been limited to METHODOLOGY. When it comes to interpreting the meaning of the numbers, I have no quarrel with the traditional approach, since here we enter the field of universal symbolism. All systems of numerology, be they Hebrew, modern, Oriental, or whatever, tend to attach the same interpretive meaning to the numbers. When Three Dog Night sings, 'One is the loneliest number that you'll ever know...', it is a statement which is immediately understood and agreed upon by people from widely diverse cultures. And the same holds true for all other numbers, for we are here dealing with archetypal symbols.

It is worth repeating that, although I believe this system to have a firm theoretical basis, it is still in an embryonic state -- highly tentative, highly speculative. To the best of my knowledge, it is also an original contribution to the field of numerology. While some writers (notably Robert Graves in 'The White Goddess') have dealt with the numerical values of Ogham letters, I believe this article is the first instance of employing it specifically as a system of numerology. I have spent many long hours working with Celtic numerology -- putting abstract theory to use in practical application -- but much work remains to be done. For this reason, I would be happy to hear from readers who are interested in the subject and who would like to share their own experiences and thoughts.

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Bare Bones

Third Degree Elevation (spoof)

(Emphasis on action with minimal vocal requirements.)

by Orion

1. Ritual Bath - Both play in water for an inappropriately long time.

2. Casting of Circle - Cast in the usual manner with items at hand.

3. Reason and Challenge - "You're here for Thirds. Are you ready for the test?

4. Response - "Ready, willing and able!"

5. The Mystery - Perform Great Rite multiple times until sated or worn out.

6. Cakes and Wine - Required in order to continue.

7. Reprise - Repeat step 5 if desired.

8. Closing of Circle - Must be done before falling asleep.

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BELTANE

This a Pagan Ritual file, of interest to Neo-Pagans,specifically Wiccan based religions.

Equipment- see standard list

Set up a candle in each of the four cardinal directions. Lay the rest of the tools on the altar cloth or near it. The altar can be on the ground, a table, a rock or a stump. The altar should be in the center or just north of center of the Circle. Light the six candles and the incense, start the music and begin the ritual. The Beltane ritual should start before sunrise or in the evening of April 30th. This is to welcome the sun in and to make effective use of the bonfire. The party or the ritual should finish some time after sunrise.

THE RITUAL

Facing North, the High Priest and Priestess kneel in front of the altar with him to her right. She puts the bowl of water on the altar, places the point of her athame in it and says:

"I exorcise thee, O Creature of Water, that thou cast out from thee all impurities and uncleanliness of the world of phantasm; in the names of Cernunnos and Aradia"

She then puts down her athame and holds up the bowl of water in both hands. The High Priest puts the bowl of salt on the altar, puts his athame in the salt and says:

"Blessings be upon this Creature of Salt; let all malignity and hindrance be cast forth hencefrom, and let all good enter herein; wherefore so I bless thee,that thou mayest aid me, in the names of Cernunnos and Aradia."

He then puts down his athame and pours the salt into the bowl of water the High Priestess is holding. The High Priest then stands with the rest of the Coven outside the Circle. The High Priestess then draws the Circle with the sword, leaving a gap in the Northeast section. While drawing the Circle, she should visualize the power flowing into the Circle from off the end of the sword. She draws the Circle in a East to North or deosil or clockwise direction. She says:

"I conjure thee, O Circle of Power, that thou beest a meeting place of love and joy and truth; a shield against all wickedness and evil; a boundary between men and the realms of the Mighty Ones; a rampart and protection that shall preserve and contain t h e power that we shall raise within thee. Wherefore do I bless thee and consecrate thee, in the names of Cernunnos and Aradia."

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The High Priestess lays down the sword and admits the High Priest with a kiss while spinning him deosil and whispers:

"Blessed Be"

He then admits a women the same way. Alternate-male-female-male. Then the High Priestess finishes closing the Circle with the sword. She then names three witches to help strengthen the Circle. The first witch carries the bowl of consecrated water from East to East going deosil, sprinkling the perimeter as she/he goes. They then sprinkle each member in turn. If the witch is male, he sprinkles the High Priestess last who then sprinkles him. If female she sprinkles the High Priest last, who then sprinkles her. The bowl is replaced on the altar. The second witch takes the incense burner around the perimeter and the third takes one of the altar candles. While going around the perimeter, each person says:

"Black spirits and white, Red spirits and grey, Harken to the rune I say. Four points of the Circle, weave the spell, East, South, West, North, your tale tell. East is for break of day, South is white for the noontide hour, In the West is twilight grey, And North is black, for the place of power. Three times round the Circle's cast. Great ones, spirits from the past, Witness it and guard it fast."

All the Coven pickup their athames and face the East with the High Priest and Priestess in front, him on her right. The High Priestess says:

"Ye Lords of the Watchtowers of the East, ye Lords of Air; I do summon, stir, and call you up to witness our rites and to guard the Circle."

As she speaks she draws the Invoking Pentagram of Earth in the air with her athame:

1,6

4 3 2 7 5

The High Priest and the rest of the Coven copy her movements with their athames. The High Priestess turns and faces the South and repeats the summoning:

"Ye Lords of the Watchtowers of the South, ye Lords of Fire; I do summon, stir and call you up, to witness our rites and to guard the Circle."

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She does the same pentagram and then faces West and says:

"Ye Lords of the Watchtowers of the West, ye Lords of Water, ye Lords of Death and Initiation; I do summon, stir, and call you u p , to witness our rites and to guard the Circle."

She faces North with rest of the Coven and says:

"Ye Lords of the Watchtowers of the North, ye Lords of Earth; Boreas, thou gentle guardian of the Northern Portals; thou powerful God and gentle Goddess; we do summon, stir and call you up, to witness our rites and to guard the Circle."

The Circle is completed and sealed. If anyone needs to leave, a gate must be made. Using the sword, draw out part of the Circle with a widdershins or counter-clockwise stroke. Immediately reseal it and then repeat the opening and closing when the person returns.

In this part of the ritual the Goddess becomes incarnate in the High Priestess. The High Priestess stands in front of the altar with her back to it. She holds the wand in her right hand and the scrounge in her left. She crosses her wrists and crosses the wand and scrounge above them while holding them close to her breast. The High Priest stands in front of her and says:

"Diana, queen of night In all your beauty bright, Shine on us here, And with your silver beam Unlock the gates of dream; Rise bright and clear.

On Earth and sky and sea, Your magic mystery Its spell shall cast, Wherever leaf may grow, Wherever tide may flow, Till all be past. O secret queen of power, At this enchanted hour We ask your boon.

May fortune's favor fall Upon true witches all, O Lady Moon!

The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet, both knees, womb, both breasts, and the lips, starting with the right of each pair. He says, as he does this:

Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names."

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For the kiss on the lips, they embrace, length to length, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips. The High Priest kneels again and invokes:

"I invokethee andcall uponthee, MightyMother ofus all, bringer of all fruitfulness; by seed and root, by bud and stem, by leaf and flower and fruit, by life and love do I invoke thee to descend upon the body of this thy servant and priestess."

During this invocation he touches her with his right forefinger on her right breast, left breast, and womb, repeats the set and finally the right breast. Still kneeling, he spreads his arms out and down, with the palms forward and says:

"Hail Aradia! From the Amalthean Horn Pour forth thy store of love; I lowly bend Before thee, I adore thee to the end, With loving sacrifice thy shrine adore. Thy foot is to my lip (he kisses her right foot) my prayer up borne Upon the rising incense smoke; then spend Thine ancient love, O Mighty One, descend To aid me, who without thee am forlorn."

The High Priest stands up and steps backwards. The High Priestess draws the Invoking Pentagram of Earth in the air with the wand and says:

"Of the Mother darksome and divine Mine the scrounge, and mine the kiss; The five point star of love and bliss Here I charge you in this sign."

The High Priest says:

"Listen to the words of the Great Mother; she who of old was also calledamong manArtemis,Astarte, Athene,Dione,Melusine, Aphrodite, Cerridwen, Dana, Arianhod, Isis and by many other names."

The High Priestess, who should be in a trance, says as the Goddess:

"Whenever you have need of anything, once in a month, and better it be when the Moon is full, then shall ye assemble in some secret place and adore the spirit of me, who am Queen of all witches. There shall ye assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets; to these will I teach things that are yet unknown. And ye shall be free from slavery; and as a sign that ye be really free, ye shall be naked in your rites; dance, sing, feast, make music and love, all in my praise. For mine is the ecstasy of the spirit, and mine also is joy on earth; for my law is love unto all beings. Keep pure your highest ideal; strive ever towards it; let naught stop you or turn you aside. For mine is the cup of the wine of life, and the Cauldron of Cerridwen, which is the Holy Grail of Immortality. I am the gracious Goddess, who gives the gift of joy unto the heart of man. Upon Earth, I give the knowledge of the spirit eternal; and beyond death, I give peace and freedom, and reunion with those who have gone before. Nor do I demand sacrifice; for behold I am the Mother of all living things, and my love is poured out upon the

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earth. I who am the white Moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. Arise, and come unto me. For I am the soul of nature, who gives life to the universe. From me all things proceed, and unto me all things must return; and before my face, beloved of Gods and men, let thine innermost divine self be enfolded in the rapture of the infinite. Let my worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are my rituals. And therefore let there be beauty and strength, power and compassion, honor and humility, mirth and reverence within you. And thouwho seekest to seekfor me, know thyseeking and yearning shall avail thee not unless thou knowest the mystery; and if that which thou seekest thou findest not within thee,thou will never find it without thee. For behold, I have been with thee from the beginning; and I am that which is attained at the end of desire."

This declamation can be said by the High Priestess, the High Priest or the Coven as a whole.

"Hear now the words of the witches, The secrets we hid in the night, When dark was our destiny's pathway, That now we bring forth into the light. Mysterious Water and Fire, The Earth and the wide ranging Air, By hidden quintessence we know them, And will keep silent and dare. The birth and rebirth of all nature, The passing of winter and spring, We share with the life universal, Rejoice in the magical ring. Four times in the year the Great Sabbat Returns, and the witches are seen At Lammas and Candlemas dancing, On May Eve and old Hallowe'en. When day time and night time are equal, When sun is at greatest and least, The four lesser Sabbats are summoned, Again witches gather in feast. Thirteen silver moons in a year are, Thirteen is the Coven's array. Thirteen times at Esbat make merry, For each golden year and a day. The power was passed down the ages, Each time between woman and man, Each century unto the other, Ere time and ages began. When drawn is the magical circle, By sword or athame of power, It's compass between the two worlds lies, In the land of shades that hour. This world has no right to know it, And the world beyond will tell naught. The oldest of gods are invoked there, The Great Work of Magic is wrought. For two are the mystical pillars, That stand at the gate of the shrine, And two are the powers of nature, The forms and the forces of the divine. The dark and the light in succession,

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The opposites each unto each, Shown forth as a God and a Goddess: This did our ancestors teach. By night he's the wild wind's rider, The Horn'd One, the Lord of the Shades. By day he's the King of the Woodland, The dweller in green forest glades. She is youthful or old as she pleases, She sails the torn clouds in her barque, The bright silver lady of midnight, The crone who weaves spells in the dark. The master and mistress of magic, They dwell in the deeps of the main, Immortal and ever renewing, With power to free or to bind. So drink the good wine to the Old Gods, And dance and make love in their praise, Till Elphames's fair land shall receive us In peace at the end of our days. And Do What Thou Wilt shall be the challenge, So be it in love that harms none, For this is the only commandment, By magic of old, be it done! Eight words the Witches Creed fulfill: If It Harms None, Do What Thou Will!

The High Priest faces the Coven, raises his arms wide and says: "Bagabi lacha bachabe Lamac cahi achababe Karellyos Lamac lamac bachalyas Cabahag sabalyos Baryolos Lagaz atha cabyolas Samahac atha famolas Hurrahya!"

The High Priestess and the Coven repeat:

"Hurrahya!"

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The High Priest and High Priestess face the altar. The High Priest continues:

"Great God Cernunnos, return to Earth again! Come to my call and show thy self to men.

Shepherd of Goats, upon the wild hill's way, Lead thy lost flocks from darkness unto day.

Forgotten are the ways of sleep and night Men seek for them, whose eyes have lost the light.

Open the door of dreams, whereby man come to thee. Shepherd of Goats, O answer unto me!"

The High Priest and the rest of the Coven then say:

"Akhera goittiakhera beitti!"

And lower their hands on the second phrase.

This is a ring dance as usual. This can be replaced or others added as desired. Everyone should take part. Use what music you feel comfortable with.

Walpurgis Night, the time is right, The ancient powers awake.

So dance and sing, around the ring, And Beltane magic make.

Walpurgis Night, Walpurgis Night, Upon the eve of May,

We'll merry meet, and summer greet, Forever and a day.

New life we see, in flower and in tree, And summer comes again.

Be free and fair, like earth and air, The sunshine and the rain.

Walpurgis Night, Walpurgis Night, Upon the eve of May, We'll merry meet, and summer greet, Forever and a day.

As magic fire be our desire To tread the pagan way,

And our true will find and fulfill, As dawns a brighter day.

Walpurgis Night, Walpurgis Night, Upon the eve of May,

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We'll merry meet, and summer greet, Forever and a day.

The pagan powers this night be ours, Let all the world be free, And sorrow cast into the past, And future blessed be!

Walpurgis Night, Walpurgis Night, Upon the eve of May,

We'll merry meet, and summer greet, Forever and a day.

The Coven spread themselves out around the Circle. They start a soft rhythmic clapping. The High Priestess says:

"Now it is time for the Oak King to impregnate Our Lady. No longer will she be the Virgin Huntress and Maiden. She is now to be Hecate, the Queen of Elphame. But first she must catch him."

This song is from Robert Graves "White Goddess". It is an old Scottish Craft song. In it, the High Priest turns into a variety of animals and the High Priestess chases him. Starting with the High Priest and Priestess, then followed by the other couples in the Coven, the men are chased by the women. The ladies use a scarf to signify the capture at the end of the song. The dancers should try to imitate the animals they are playing. The dance and the tune should be slow. After all the couples have done so, the High Priestess and Priest repeat it.

High Priest:

"O, I shall go into a hare With sorrow and sighing and mickle care, And I shall go in the Devil's name Aye, till I be fetched hame."

High Priestess:

"Hare, take heed of a bitch greyhound Will harry thee all these fells around, For here come I in Our Lady's name All but to fetch thee hame."

Coven:

"Cunning and art he did not lack But aye her whistle would fetch him back."

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High Priest:

"Yet I shall go into a trout With sorrow and sighing and mickle doubt, And show thee many a merry game Ere that I be fetched hame."

High Priestess:

"Trout take heed of an otter lank Will harry thee close from bank to bank, For here come I in Our Lady's name All but for to fetch thee hame."

Coven:

"Cunning and art he did not lack But aye her whistle would fetch him back."

High Priest:

"Yet I shall go into a bee With mickle horror and dread of thee, And flit to hive in the Devil's name Ere that I be fetched hame."

High Priestess:

"Bee, take heed of a swallow hen Will harry thee close, both butt and ben, For here come I in Our Lady's name All but to fetch thee hame."

Coven:

"Cunning and art he did not lack But aye her whistle would fetch him back."

High Priest: "Yet I shall go into a mouse And haste me unto the miller's house, There in his corn to have good game Ere that I be fetched hame."

High Priestess:

"Mouse take heed of a white tib-cat That never was balked of a mouse or a rat, For I'll crack thy bones in Our Lady's name: Thus shall thee be fetched hame."

Coven:

"Cunning and art he did not lack But aye her whistle would fetch him back."

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The High Priestess finally catches the High Priest at the last refrain. She drapes a scarf over his neck to signify her catching him. The Maiden and the Coven say:

"TheQueen of Elphame has caught herSon who is also her Consort. They must mate so that the Earth may bear it's fruits and that man and animal may live. "

The High Priest and High Priestess, and the rest of the couples in the Coven, kiss with vigour. The men should wilt and fade back to the edge of the Circle. The women gather around the unlit bonfire or the cauldron with the candle in it. The High Priestess says:

"The Oak King is dead. He has died of his love for the Lady that the Earth may live. So has it been for year after year, since time began. But the Oak King, the God of the Waxing year, must live so the crops in the Earth can come forth. "

The Coven shouts:

"Kindlethe Beltanefire.Maythe OakKingliveagain. Maythe Earth bring forth her fruits, may the animals bear their young and the land be fruitful again."

The High Priestess lights the bonfire using a taper lit from the altar candle. She then says:

"Come back to us, Oak King, that the land may be fruitful."

The men gather around the fire, next to their partners, and the say in unison:

"I am the stag of seven tines; I am a wide flood on the plain; I am a wind on the deep waters; I am a shining tear of the sun; I am a hawk on a cliff; I am fair among flowers; I am a god who sets the head afire with smoke."

The High Priestess and High Priest lead a ring dance around the bonfire. Start out with "A Tree Song" from Rudyard Kipling's "Weland's Sword" story in "Puck of Pook's Hill". The dance should be joyful.

"Oh, do not tell the Priest of our Art, Or he would call it sin; But we shall be out in the woods all night, Aconjuring summer in! And we bring you news by word of mouth For women, cattle and corn Now is the sun come up from the South With Oak, and Ash and Thorn!"

Continue the dance with this song and/or any others that sound appropriate.

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This chant goes to the tune of the old folksong, "The Lincolnshire Poacher":

Come join the dance, that doth entrance, And tread the circle round. Be of good cheer, that gather here, Upon this merry ground.

Good luck to we that faithful be, And hold our craft so dear, For 'tis our delight of a shiny night, In the season of the year.

Oh, 'tis our delight of a shiny night, In the season of the year.

While stars do shine, we pledge the wine Unto the Gods of old, Nor shall there fail the witch wassail, Nor shall their fire grow cold. Good luck to we that faithful be, And hold our craft so dear,

For 'tis our delight of a shiny night, In the season of the year.

Oh, 'tis our delight of a shiny night, In the season of the year.

Throughout, about and round about, By flame that burneth bright, We'll dance and sing, around the ring, At witching hour of night. Good luck to we that faithful be, And hold our craft so dear,

For 'tis our delight of a shiny night, In the season of the year.

Oh, 'tis our delight of a shiny night, In the season of the year.

Near the end of the dance, the High Priestess should call out the name of either a person or a couple. They should then jump over the fire while making a wish. They should then rejoin the ring and another couple or person do it. When ready, stop the dance and sit down about the fire. After a break, perform the Great Rite.

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The Coven, except for the High Priestess and High Priest,arrange themselves around the perimeter of the circle, man and woman alternately as far as possible, facing the center. The High Priestess and High Priest stand facing each other in the center of the circle, she with her back to the altar, he with his back to the South. The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet, both knees, womb, both breasts, and the lips, starting with the right of each pair. he says, as he does this:

"Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names.

For the kiss on the lips, they embrace, length to length, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips. The High Priestess then lays herself down, face upwards, with her arms and legs outstretched to form the Pentagram.

The High Priest fetches the veil and spreads it over the High Priestess's body, covering her from breasts to knees. He then kneels facing her, with his knees between her feet.

The High Priest calls a woman witch by name, to bring his athame from the altar. The woman does so and stands with the athame in her hands, about a yard to the West of the High Priestess's hips and facing her.

The High Priest calls a male witch by name, to bring the chalice of wine from the altar. He does so and stands with the chalice in his hands, about a yard to the East of the High Priestess's hips and facing her. The High Priest delivers the invocation:

"Assist me to erect the ancient altar, at which in days past all worshipped; The altar of all things. For in old time, Woman was the altar. Thus was the altar made and placed, And the sacred place was the point within the center of the Circle. As we have of old been taught that the point within the center is the origin of all things,

Therefore should we adore it; Therefore whom we adore we also invoke.

O Circle of Stars, Whereof our father is but the younger brother, Marvel beyond imagination, soul of infinite space, Before whom time isashamed, the mind bewildered, and the understanding dark,

Not unto thee may we attain unless thine image be love. Therefore by seed and stem, root and bud, And leaf and flower and fruit do we invoke thee, O Queen of Space, O Jewel of Light, Continuous on of the heavens; Let it be ever thus

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That men speak not of thee as One, but as None; And let them not speak of thee at all, since thou art continuous. For thou art the point within the Circle, which we adore; The point of life, without which we would not be.

And in this way truly are erected the holy twin pillars; In beauty and strength were they erected To the wonder and glory of all men."

The High Priest removes the veil from the High Priestess's body, and hands it to the woman witch, from whom he takes his athame. The High Priestess rises and kneels facing the High Priest, and takes the chalice from the man witch. (Note that both of these handings over are done without the customary ritual kiss. The High Priest continues the invocation:

"Altar of mysteries manifold, The sacred Circle's secret point Thus do I sign thee as of old, With kisses of my lips anoint."

The High Priest kisses the High Priestess on the lips, and continues:

"Open for me the secret way, The pathway of intelligence, Beyond the gates of night and day, Beyond the bounds of time and sense. Behold the mystery aright The five true points of fellowship...."

The High Priestess holds up the chalice, and the High Priest lowers the point of his athame into the wine. Both use both of their hands for this. The High Priest continues:

"All life is your own, All fruits of the Earth Are fruits of your womb, Your union, your dance. Lady and Lord, We thank you for blessings and abundance. Join with us, Feast with us, Enjoy with us! Blessed Be.

Then, draw the Invoking Pentacle of Earth in the air above the plate with the athame.

"Here where Lance and Grail unite, And feet, and knees, and breast, and lip."

The High Priest hands his athame to the woman witch and then places both his hands round those of the High Priestess as she holds the chalice. He kisses her, and she sips the wine; she kisses him, and he sips the wine. Both of them keep their hands round the chalice while they do this.

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The High Priest then takes the chalice from the High Priestess, and they both rise to their feet.

The High Priest hands the chalice to a woman witch with a kiss, and she sips. She gives it to a man with a kiss. The chalice is passed around the Coven, man to woman, with a kiss each time, until the entire Coven has sipped the wine. The chalice can be refilled and any one can drink from it without repeating the ritual once the chalice has gone around once.

The woman lays down her athame and passes the cakes to the man with a kiss,he passes them back with a kiss and they are passed around the Coven the same way the wine was. Be sure to save some of the wine and some cake for an offering to the Earth and the Little Folk. After the meeting,leave the offering outside of the house if working indoors, or behind in the woods or field, when you leave if you are working outdoors.

The High Priestess faces East,with her athame in her hand. The High Priest stands to her right with the rest of the Coven behind them. If any tools have been consecrated, they should be held by the person furthest to the back. The Maiden stands near to the front to blow out each candle in turn. The Priestess says

"Ye Lords of the Watchtowers of the East, ye Lords of Air; we do thank you for attending our rites; and ere ye depart t o y o u r pleasant and lovely realms, we bid you hail and farewell....Hail and farewell."

As she speaks, she draws the Banishing Pentagram of Earth in the air in front of her thus, each time:

2 7

4 5

6 1 3

The rest of the Coven copy the Pentagram and chorus in on the second hail and farewell. The Maiden blows out the candle and the Coven faces the south and the High Priestess says:

"Ye Lords of the Watchtowers of the South, ye Lords of Fire; we do thank you for attending our rites; and ere ye depart to your pleasant and lovely realms, we bid you hail and farewell....Hail and farewell."

She turns to the West and says:

"Ye Lordsof theWatchtowers ofthe West,yeLords ofWater; ye Lords of Death and Initiation; we do thank you for attending our rites; and ere ye depart to your pleasant and lovely realms, we bid you hail and farewell ....Hail and farewell."

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She turns to the North and says:

"Ye Lords of the Watchtowers of the North, ye Lords of Earth; Boreas, thou gentle guardian of the Northern Portals; thou powerful God, Thou gentle Goddess; we do thank you for attending our rites; and ere ye depart for your pleasant and lovely realms, we bid you hail and farewell ....Hail and farewell."

This ends the Circle. The party following this should be a loving one. If there is a May Pole available, circle the May Pole. Beltane is also a time for forfeits. The High Priestess picks out the people and their forfeit, except the High Priest picks out the last one to play on the High Priestess. Beltane is also a time for "green wood marriages" and other unbridled sexuality and such.

(Distributed in the public domain via Seastrider)

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LANDMARKS OF THE CRAFT by "Eli". Copyright 2000 The Drudic Craft of the Wise (www.thedcw.org).

A landmark is a prominent feature used to mark the boundaries of real estate. Therefore, these landmarks of the Craft ar prominent features of the American Rite, or Druidic Craft of the Wise. Just as departing from the landmarks in real estate signifies that one has departed from that piece of land, so does departure from the landmarks of our Craft signify such a person or organization has departed from the correct defines of the Craft. Other branches of the Craft sometimes call this their "Law".

THE LANDMARKS

The landmarks were given to man by The Great God, Pan, In the dim, dark ages of the past For the rule and regulation of the wise, To advise and help them in their troubles And relations, one with the other, That all might work and love together.

They are the Bill of Rights of each member, And the code of operation of the Coven. And are to be honored by all Or else they become meaningless and of little use, And departure therefrom by any person or Coven Shall be a departure from the rest of the Covens Which constitute the American Rite.

And they shall be disfellowshipped, they from the rest of us, And no further communication shall be established Concerning things of the Craft With either He or They until They shall return to the fold of the Craft In love and cooperation.

For the Gods love the Wise, the Brethren of the Way, And so should we return that love. But this can only be done and made manifest by love expressed In deeds for the Brethren of the Craft, Not in pride, but in cooperation and sincerity.

THE FELLOWS OF THE CRAFT

Any person, be male or female, who is of good mind And free to decide for himself in good faith, Who shall learn of the Craft and its Tenets, And shall desire to follow the Way, Shall be permitted to do so, And none may say him "Nay".

And the Gods will love him and look after him, And they shall bless him on all things, And his needs shall always be satisfied, As he shall show forth love and affection For all the brethren and sisters of the Craft, And he shall obey the Admonishments Of the Craft as to secrecy and correct living.

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THE FELLOWS OF THE CRAFT (continued)

And when he shall desire to join the Craft, And to follow the Way to Perfection, He shall make his desires known to any member Of the Priesthood. And they shall observe his readiness and sincerity, And shall then administer the rites of Secrecy, which is sacredness and brotherhood.

But a Priest shall accept the Sister, And a Priestess the Brother, As an eternal reminder of The duality of the Universe. And a new name and secret mark Shall be given each new fellow.

By this name, and under this mark, Shall they be known among the members Of the Craft, in love and harmony, And their old name and identity shall not be known Even among the members of their own Coven, And none shall inquire for his name or his house And he shall inquire these of none.

But the Gods have decreed, that in joining the Rite, Free Will and independence shall not be in jeopardy. And he shall have the right to follow the Way. Walking alone if he will it that way, Or with a Coven of living brethren If he so shall choose;

And he shall have the right To withdraw from any coven at any time Without the need to say why, If he shall so choose.

And this either for the purpose of joining another Or to become solitary for his own reasons, And there will be none to censure;

And he shall have the right to remain In a certain Coven, and none shall say him "Nay", Or to attempt to force him to leave and depart; Except that should he lose harmony with them Then they may so decide And he shall depart.

But no man shall have the right To speak for the Craft, And leaving one Coven does not mean Leaving the Craft, or Leaving the Way And each is free, then, or at any time later, To remain solitary Or to seek admission to another Coven.

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THE FELLOWS OF THE CRAFT (continued)

But let him and each other fellow of the Craft Keep a book, and this shall be of the colors of the Craft, That it may be readily recognized, And here he shall keep all the Laws and Landmarks, And the tenets of the Craft, That he might not forget, And if he do forget, that his mind might be Renewed.

And in this book, all things shall be the mark Of his own hand, and in ink, That it shall be long lived.

Let each of the brothers and sisters Copy what they will from the book, Providing that they are of sufficient worthiness, To receive it, and are of sufficient rank, Or that the writings are of sufficient nature As pertain to their own rank.

Never suffer this book out of hand or possession, And never borrow the writings of another To keep, but merely to copy. And each shall guard and keep these writings, As his most sacred possession And destroy them when danger threatens.

However, should one be of sufficient power, To remember his past as a wise man, This book and other Craft artifacts, May be buried in a stone box Prepared for them from time to time, And this in view of immediate death, And the desire to save them for a future life.

Otherwise, on notice of impending death, This book should be destroyed by fire, As well as other things of the Craft, Which one may posses.

But the wise man will have nothing around Which has only a Craft use or meaning, But only things which can be used in daily affairs.

If there is no reason to own a sword, Then do not own one; The white wand is just as powerful, And less distinctive in the minds of the infidels.

If a white wand is too distinctive, Then any old wand will do for the purpose Of the ceremonies.

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THE FELLOWS OF THE CRAFT (continued)

Have no names written and signs drawn On anything permanently, When necessary these can be written In charcoal or chalk And erased immediately without the telling of tales.

Let the knife have the shape of, And be stored with the kitchen knives; Let the cord be seen around the house, And be used for a vulgar purpose, In order to fool the infidels.

Never boast, never threaten, never brag Of your powers; not even to the Craft, Above all, never harbor ill thoughts toward another For the power may make it happen for harm; And never wish ill to anyone. As it will Occur.

If anyone speaks of the Craft, to down it, Remember: the Craft needs no defense, For it has the Father and All things will be as He wishes In the end.

THE COVEN

And it shall be that any Fellow of the Craft, Finding himself in a place where he knows of no Coven, Or other Fellow of the Craft Shall have the right, nay, even the duty, To seek out such a Coven, Or other Fellow of the Craft Without censure.

Provided that he shall not reveal secrets to jeopardize His former Coven or the members of it, Or the Craft itself.

And two or three Fellows shall have the right To meet and discuss subjects of Craft interest, And to help each other along On the Way to Perfection, Except that Craft ceremonies Must be done by the Priesthood. Any five fellows who shall desire To form a Coven may do so, And they shall apply for a charter To any High Priest or Priestess, And they shall then select and choose A man and a woman to lead them.

And their elected leaders shall be ordained by their High Priest, And they shall choose two more, A woman to be the deputy; to learn to be a priestess, And a Scribe for their Coven.

THE COVEN (continued)

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But these shall not be ordained to the Priesthood, Unless also qualified for another reason.

And this Coven shall belong to the High Priest, And shall be answerable to him in all their doings, Because they did owe their Priesthood to him, And he shall act at all times in their interest As their Spiritual Father in the Craft So that he may lead them as they walk The way to perfection.

But the newly appointed Priesthood, Should it be lacking in the knowledge and wisdom needed, For the positions to which they have been set apart Then it shall be his responsibility as their High Priest, To lead and instruct them, Or cause it to be done by another.

But should the new Coven refuse to follow The teachings and instructions of their Spiritual Father, Then he may, at his discretion and Judgement, Recall their charter, and their right to work as a Coven. For that which one can give he may also retrieve, And they shall not again meet, Unless they can find another High Priest, Who will assume responsibility over them.

It is the bounden duty of the High Priest to preside, For all things must be presided over by the High Priesthood;

And should any Coven desire to change, Their allegiance from one High Priest to another, For any reason, even the loss of harmony, Or if, in their considered opinion, their Spiritual Father Is no longer spiritual, or serving the Father Then they shall be reordained in the Priesthood By the New High Priest, and this shall then Have superceded the original ordinations, And there shall be for them A new Spiritual Father.

And if any Priest or Priestess, or other member of the Priesthood, Find themselves in a place wherein there is no Coven for them to lead, Then it is their bounden duly to try to the extent of their Power To find Fellows of the Craft And organize them into a Coven.

And should they find that there are no other Fellows of the Craft, In that place, but there are some of the same good bend of mind, It is then their duty to teach them by word and deed, Until there be sufficient to form a Coven, And this shall be done under the supervision, And with the knowledge of their High Priest, Through which they received their ordination And their Powers.

THE COVEN (continued)

And they shall obligate, teach and initiate all the members of their Coven, And they shall be theirs and they shall be to them

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As elder brothers and sisters, And shall care for them in all their affairs, And not just at meetings, For it is in this that the Craft differs From all man-made institutions.

Should any member be absent, and love of the Priestess is such That she shall continue to contact them in any manner And by any method possible, To tender them her loving care At all times of sickness or stress.

And should any member move to a far city The Priestess will continue to care for them In love, by whatever method is available, Until such time as they shall, Of their own free will, Obligate themselves to another Priestess.

And the Priestess shall at all times remember That she is the direct representative of the Goddess to her Coven, And the Priest is the direct representative of The unknown God, the Father, And both must act as such at all times.

Yet the Priestess shall have whomever she shall choose As her Priest, be he of that rank, or qualified to be, Or else another Fellow, who shall be called her Magister.

And she must remember at all times that the man provides the power, For the woman to direct, and so it is, That the Priest resigns all his power over to her, Yet it is not his power, nor hers to keep, It is the power of God to use in the performance Of the Work. The Power of God is only lent to be used, Wisely and Justly.

Both the members of the Priesthood shall remember their Spiritual Father, At all times with gratitude, love, veneration and cooperation, keeping constantly in contact, and acting with him in utmost harmony, For they must always remember that the power And wisdom which they use, Comes to them through him.

In the days of old, ere the coming of Christendom, The Craft was free and open in its ceremonies, And entire states and nations worshipped the Gods Freely and without restraint;

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THE COVEN (continued)

But in these unhappy days, we must remain secret, And hold our rites and ceremonies in secret, And there are those who will talk, even without torture, Which loosens any tongue.

Then let it be ordained, heeded and supported by all That no Coven shall know wherein The next Coven shall abide, or who its members be, Except only the Priestess, Magister and Deputy, And even they shall not remember Except for good and sufficient reason.

But, and if only, it should be safe, may the covens meet In some safe place for festivals, and while there, None may say whence they came, nor give their true names, Or tell of where or when their meetings are, and No secret things shall be spoken of At these festivals for fear of Cowans and Eavesdroppers.

Let each Priestess govern her own Coven in justice and love, Ever heeding the advice and instructions of her High Priest. She will ever heed the complaints of the brethren And strive to settle all differences between them with love.

But there are those who, in pride, will ever strive To force their will upon others But these are not necessarily evil And will think that they do rightly. Oft they have good ideas and such ideas Should be discussed in council with their brethren.

But if they will not agree with their brethren, Or if they say "I will not work under this Priestess", Then they shall have the right to withdraw from that Coven, And work Solitary. Or if five or more of them shall withdraw, They shall have the right To form another Coven under another Priestess.

Even as it shall be the right of any five or more persons of a Coven To withdraw, and form a new Coven, for any reason whatever, But they shall then utterly avoid the old Coven In all things, as it shall then have ceased to exist for them.

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THE BOOK OF SHADOWS

Let every Coven of whatever rank Keep a record in a book of black and silver, And it shall contain, first, the Landmarks and Tenets, Then a collection of Wisdom of the Craft, The Rites and Ceremonies of the Coven As well as the History of the Coven, And its charter empowering it to work.

And a record of every meeting shall be written therein, Together with a record of the doings of any member thereof With the other side, or the Father, or Any other thing which is for the teaching of all, Even unto the listing of herbs and medicines Spells and incantations and Rites Which contain power for the use of man.

This book shall be kept by the Scribe, And it shall be kept and approved by the Priesthood And also the High Priesthood, when it shall come, But no names or Craft secrets shall be written therein That he Craft should not be betrayed Should the book be taken by force, Or slyness, by the infidels.

And when the coven shall disband, It shall be the duty of the High Priesthood To secure this book and make suitable disposition That it might not endanger the Craft Or any brother within it As if the Coven were a person or Fellow And the book were his book, So let it be burned.

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THE PRIESTHOOD

The Mother, The seven Elder Children, and all the worlds, Draw their power from the Father.

But the children of the Father are like the sands of the sea, And He has ordained and set apart certain of his older children, To help and assist Him in caring for the younger children, And has given them the Power and the Wisdom to do so, And these children constitute the Priesthood.

The Father will bestow this power upon whom he will, and none may say him "Nay" Yet also may the Priesthood choose workers and helpers And shall share their power with them, And this is called ordination.

The Power of the Priesthood is that of the Father And it is love unfeigned and sincere, Compassion and gentleness and meekness, Persuasion and long-suffering and kindness, And there is no authority over the free will of men Inherent in the Priesthood, Nor to be assumed by the members of it.

And the Power of the Priesthood is the Power of God, And the Power of God can never be wielded by an ungodly man, Nor an evil man; nor the love of God by an unloving man; And when the man becomes evil, the Power of God is withdrawn from him.

Nor can a member of the Priesthood be inactive, For inactivity without cause is lack of love for the Father, And this man's priesthood shall depart from him At the end of a year and a day, For it is truth eternal, That the thing which is unused will be taken away.

So if any Fellow of the Craft shall desire the Priesthood, First let him learn to be a leader of men, For a Priest with no following is no Priest, And his Priesthood is in vain.

So therefore let the Fellow who would be a Priest First learn the knowledge and wisdom he will need in the new appointment, Then let him learn to lead men, and When he shall either have been selected As leader for his Coven, Or when he shall have gathered up a Coven of his own, Then let him apply for ordination.

And he shall apply to a High Priest, for it is written That only the higher can ordain the lesser, That there shall be an unbroken line Of power and authority extending Back through the line of ordination, To the Father Himself.

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And no man can ordain his peers, For the Lord's House is not a house of confusion, So let not the line be broken For it is the cable tow by which Men are drawn from the lower Up to the greater;-- An impossibility without it.

And each must work within their line of ordination In perfect love and perfect trust, With perfect harmony in all things, But should they find that they fall out of harmony With their line of ordination, Then let him seek another, to be ordained of him To be their new spiritual Father.

Let the Priesthood be a leadership of fact; not of fancy, For those who have no following to lead, Why are they in the Priesthood?

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THE PRIESTHOOD (continued)

And so it is that they who lose or give away their following, Or they who through inactivity have lost their power, Or they who are not in harmony and love with their Spiritual Father; Shall be retired from a rank to which entitled Other than by leadership of men.

But this can only be done by he who ordained them, For only those who give can take away, Yet each High Priest is responsible that this is done.

Should any Fellow fain the Priesthood, and use it wisely and well, The Gods have decreed that those who serve them Shall prosper and grow in this life, And shall gain eternal perfection To be freed from the Wheel of Life, And to become like unto the angels In that they should be perfect.

For perfection is to be gained by love, And there is no greater love than to Lay down one's life for his brethren In their service and for their sake, And the Father will reward them for Their labor of love, because He is not unjust.

FINIS

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THAT OLD BLACK MAGIC: Getting Specific about Magical Ethics

Sometimes a clichejust wearsout. It losesmeaning or, worse,begins to say things we never meant. I think it's time to retire the phrase "black magic."

Saying"black" when we mean "evil" is nasty nonsense. In the first place, it reinforces the racist stereotypes that corrupt our society. And that's not all. Whenever we say "black" instead of "bad," we repeat again the big lie that darkness is wrong. It isn't, as people who profess to love Nature should know.

Darkness canmean the inside of the womb, and the seed germinating within the Earth, and the chaos that gives rise to all truly new beginnings. In our myths, the one who goes down to the underworld returns with the treasure. Even death, to the Wiccan understanding, is well-earned rest and comfort, and a preparation for new birth. Using "black" to mean "bad" is a blasphemy against the Crone.

But even if we no longer speak of magic as "black" or "white," we still need to think and speak about the ethics of magic. Although black is not evil, some actions are evil. It simply is not true that anything a person is strong enough or skilled enough to do is OK, nor should doing what we will ever be the whole of the law for us. We need a clear and specific vocabulary that enables us to choose wisely what we will do.

We need to replace the word "black," not simply to drop it. Some Pagans have tried using "negative" as their substitute, but that turned out to be confusing. For some people, "negative" means any spell to diminish or banish anything. Some things - tumors, depression, bigotry - are harmful. There's nothing wrong with a working to get rid of bad stuff. "Left-handed" is another common term for wrongful practice, very traditional, but just as ignorant, superstitious and potentially harmful as the phrase "black magic" itself. So in Proteus we tried using the word "unethical." That's a lot better - free of extraneous and false implications - but still too vague.

Gradually, I began to wonder whether using any one word, "black" or "unethical" or whatever, might just be too general and too subjective. Perhaps all I really tell a student that way is "Judy doesn't like that."

I won't settle for blind obedience. If ethical principles are going to survive the twin tests of time and temptation, people need to understand just what to avoid, and why. Even more important, they need a basis for figuring out what to do instead. Especially when it comes to projective magic.

Projectivemagic means active workings,the kind inwhich we project our will out into the world to make some kind of change. This is what most people think of when they use the word magic at all. Quite clearly, magic that may affect other people is magic that can harm. This is the basis of the proverb "a Witch who can't hex can't heal." Either you can raise and direct power, or you can't. Your strength and skill can be used for blessing or for bane. The choice - and the karma - are yours.

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Just as some people feel that strength and skill are their own justification, others feel that any projective magic is always wrong - that it is a distraction from our one true goal of union with the Divine or a willful avoidance of the judgments of Karma. I think these attitudes are equally inconsistent with basic Wiccan philosophy.

Weare taught that we will find theLady within ourselves or not at all, that the Mother of All has been with us from the beginning. We can't now establish a union that was always there. All we can do, all we need to do, is become aware. Knowing what it feels like to heal and empower, again and again till you can't dismiss it as coincidence, is one of the most powerful methods for awakening that awareness. It makes no sense to say that the direct experience and exercise of our indwelling divinity distracts from the Great Work.

Indeed, it is this intimate connection between our magic and our self-realization that our ethics protect. Wrongful use of magic will choke the channel. No short term gain could ever compensate for that.

The karmic argument againstpractical workings seems to meto arise from a paranoid and defeatist world view. Even if we assume that the hardships in this life were put there by the Gods for a reason, how can we be so sure that the reason was punishment? Perhaps instead of penance to be endured, our difficulties are challenges to be met. Coping and dealing with our problems, learning magical and mundane skills, changing ourselves and our world for the better - in short, growing up - is that not what the Gods of joy and freedom want from us?

One of the most radically different things about a polytheistic belief system is that each one of us has the right, and the need, to choose which God/desses will be the focus of our worship. We make these choices knowing that whatever energies we invoke most often in ritual will shape our own further growth. Spiritual practices are a means of self-programming. So we are responsible for what we worship in a way that people who take their One God as a given are not.

Think about this: what kind of Power actively wants us to submit and suffer, and objects when we develop skills to improve our own lives? Not a Being I'd want to invite around too often!

So it will not workfor us to rule out projectivemagic completely; nor should we. Total prohibitions are as thoughtless as total permissiveness or blind obedience. Ethical and spiritual adults ought to be able to make distinctions and well-reasoned choices. I offer here a start toward analyzing what kinds of magic are not ethical for us.

Baneful magicis magic done forthe explicit purposeof causing harm to another person. Usually the reason for it is revenge, and the rationalization is justice. People who defend the practice of baneful magic often ask "but wouldn't you join in cursing another Hitler?"

For adults there is no rule without exceptions. If you think you would never torture somebody, consider this scenario: in just half an hour the bomb will go off, killing everybody in the city, and this terrorist knows where it is hidden....

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It's a bad mistake to base your ethics on wildly unlikely cases, since none of us honestly knows how we would react in that kind of extreme. Reasonable ethical statements are statements about the behaviors we expect of ourselves under normally predictable circumstances.

We all getreally angry on occasion, and sometimeswith good cause. Then revenge can seem like no more than simple justice. The anger is a normal, healthy human reaction, and should not be repressed. But there's no more need to act it out in magic than in physical violence. Instead of going for revenge - and invoking the karmic consequences of baneful magic - identify what you really need. For example, if your anger comes from a feeling that you have been attacked or violated, what you need is protection and safe space. Work for the positive goal, it's both more effective and safer.

The consequences of baneful magic are simply the logical, natural and inevitable psychological effects. Even in that rare and extreme situation when you may decide you really do have to use magic to give Hitler a heart attack, it means you are choosing by the same choice to accept the act's karma. Magical attack hurts the attacker first.

The only way I know how to do magic is by use of my imagination, by visualizing or otherwise actively imagining the end I want, and then projecting that goal with the energy of emotional/physiological arousal. All the techniques I know either help me to imagine more specifically or to project more strongly. So the only way I can send out harm is by first experiencing that harm within my own imagination. Instant and absolute karma - the natural, logical and inevitable outcomes of our own choices.

I would think, also, that somebody dumb enough to dosuch workings often would soon lose the ability to imagine specifically, as their sensitivity dulled in sheer self-defense. That callusing effect is the reality behind the pious proverb that says "if you abuse it, She'll take it away."

But not every othermagician is ethical. Psychic attacksdo happen. Should we not defend ourselves? Of course we should. Leaving ourselves open to psychic attack is no good example of the autonomy and assertiveness our chosen Gods expect. But first, how can we be sure what we are experiencing really is psychic attack?

Thefantasy ofpsychic attackis often aconvenient excusethat allows us to avoid looking at our own shortcomings. When lack of rest or improper nutrition is the cause of illness, or a project isn't completed on time because of distraction, it's a real temptation to put the blame outside ourselves. Doing this too easily betrays our autonomy just as badly as meek submission to attack does. Then, to compound matters, projected blame becomes an excuse for unjust revenge -- and that is baneful magic without excuse.

Once in a rare while, some fool really does tryto throw a whammy. It's hard to predict when you might be targeted. Passive shields are always a good idea. Like a mirror, these are totally inactive until somebody sends unwelcome energy. Then a shield will protect you completely and bounce back whatever is being thrown. You may not even know consciously when your shield is working, but the result is perfect justice.

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Perfect justice; elegant and efficient. You won't hurt anybody out of paranoia or by mistake. And perfect protection, even though we do not have perfect knowledge.

Bindings, according to some, arecompletely defensive. They do not harm, only restrain. But imagine yourself being bound - perhaps by someone who believes themselves justified - and notice the feeling of impotence and frustration. Binding is bane from the viewpoint of the bound.

Even if restraint were truly not harm, bindings are just plain poor protection. They target a particular person or group. What if you suspect the wrong person? Somebody harmless is bound and your actual attacker is not bound. Shields, which cover you, not your supposed enemy, will cover you against any enemy, known or unknown.

So, baneful magic, besides being painful in the short run and crippling in the long run, is never necessary. There are better ways of self protection, and retribution is the business of the Gods.

Coercive magicis magicthat targets anotherperson to makethem give us something we want or need. When most people think of the "Magic Power of Witchcraft," this is what they have in mind.

The spell to make the teacher give you a good grade, or the supervisor give you a good evaluation, the spell to make the personnel officer or renting agent choose you, the spell to attract that cute guy, all are examples of coercive magic.

So, what's wrong with high grades, a good job, a raise, a nice apartment and a sexy lover? There's nothing at all wrong with those goals. An it harm none, do what ye will. As long as nobody is hurt, go for it! But don't strive toward good ends by coercive means.

Although there is no deliberate intent to do harm or cause pain in coercive workings, other people are treated as pawns. Their autonomy and their interests are ignored.

For Pagans, to do this is total hypocrisy. We profess to follow a religion of immanence, one that places ultimate meaning and value in this life on this Earth, here and now. We claim to see every living thing, humans included, as a sacred manifestation. To do honor to this indwelling divinity, we place great value on our own personal autonomy. How can we then justify treating other people as objects for our use?

Nor is it harmless. Forcing the will, controlling the independent judgement of another human being, is harm. Once again, empathy leads to understanding. Just imagine you are the person whose will and judgement is being externally controlled. How does puppethood feel? From the viewpoint of the target, the harm is palpable.

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The Pagan and Wiccan community asa whole is also hurt by coercive magic. One of the main reasons people fear and hate Witches is our reputation for controlling others. This is an old, dirty lie, created by the invading religion in an attempt to discredit the indigenous competition. Today, that reputation is mostly perpetuated by people who claim to be "our own," who teach unethical coercive magic by mail order to strangers whose ethical sensitivity cannot be evaluated long distance. May the Gods preserve the Craft!

People who are connected to thesituation, but invisible to us,may also be seriously hurt: the cute guy's fiancee, the other applicant for that job. What you think of as a working designed only to bring good to yourself can bring serious harm to innocent third parties, and the karma of their pain will be on you.

That isn't the only way an incomplete view of the situation can backfire. There's a traditional saying that goes, "be careful about what you ask for, because that's exactly what you will get." What if he is gorgeous, but abusive? What if the apartment house is structurally unsound? Better to state your legitimate needs (love in my life, a nice place to live) and let the Gods deal with the details.

Finally,remember this: asking specificallylimits us towhat we now know or what we can now imagine. But I remember a time when I could not have imagined being a priestess. What if the cute guy in the office is perfectly OK, but your absolutely perfect soul-mate will be in the A+P next Wednesday? The more specifically targeted your magic is, the more you limit yourself to a life of tautology and missed chances.

And beyond all the scenario spinning lies the instant karma, the natural, logical and inevitable consequence of the act. It's more subtle than in the case of baneful magic, since you are not trying to imagine and project pain, but the damage is still real.

Every time you treat another human being as a thing to be pushed and pulled around for your convenience and pleasure, you are reinforcing your own alienation. The attitude of being removed from and superior to other people takes you out of community. As the attitude strengthens, so will the behavior it engenders. The long term result of coercive magic, as with mundane forms of coercion, is isolation and loneliness.

Are youbeginning to think thatmagic is useless?Did I justrule out all the good stuff: love charms, job magic, spells for good grades? Not at all. It is not only ethical but good for you to do lots of magic to improve your own life. Whenever it works you will get more than you asked for - because along with whatever you asked for comes one more experience of your own effectiveness, your power-from-within.

Work on yourself and your own needs and desires without targeting other people. Then feel free! Ask for what you want. Visualize it and raise power for it and act in accordance on the material plane. "I need a caring and horny lover with a good sense of humor." "I want an affordable apartment near where my coven meets with a tree outside my window." "I need to be at my best when I take that exam next week." Fulfill your dreams, and sometimes let the Gods surprise you with gifts beyond your dreams.

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Manipulative magic is magicthat targets another person forwhat we think is "their own good," without regard for their opinions in the matter. In the general culture around us, this is normal. As you read this, you may have some friend or relative praying for you to be "saved" from your evil Pagan ways and returned to the fold of their preference. These people mean you well. By their own lights, they are attempting to heal you. We work from a very different thealogical base.

Aspolytheists, weaffirm thediversity of thedivine andthe divinity of diversity. If there is no one, true, right and only way in general, do we dare to assume that there is one obvious right choice for a person in any given situation? If more than one choice may be "right," how can one person presume they know what another person would want without asking them first?

No life situation ever looks the same from outside as it does to the person who is experiencing it. Are you sure you even have all the facts? Are you fully aware of all the emotional entanglements involved? Perhaps that illness is the only way they have of getting rest or getting attention. Perhaps they stay in that dead end job because it leaves them more energy to concentrate on their music. How do you know till you ask?

And,to furthercomplicate theanalysis, it'spossible thatthe person you are trying to help would agree with you about the most desirable outcome, but fears and hates the very idea of magic. They have as much of a right to keep magic out of their own life, as you have to make it part of yours!

Ourreligion teaches thatthe sacredlives withineach person,that we can hear the Lady's voice for ourselves if we only learn to listen. "... If that which you seek, you find not within yourself, you will never find it without." In behavioral terms, when you take another person's opinion about their own life seriously, you are reinforcing them in thinking and choosing for themselves. The more you do this, the more you encourage them to listen for the sacred inner voice.

Conversely, whenever you ignore or override a person's feelings about their own life, you are discounting those feelings and discouraging the kind of internal attention that can keep the channels to wisdom open. Although well-intentioned meddling may actually help somebody in the short run, in the longer run it trains them to dependency and indecision. Few intentional banes damage as severely. This is especially true because even the untrained and unaware will instinctively resist overt ill-will, but in our culture we are trained to receive "expert" interference with gratitude.

Check byasking yourself, "who'sin charge here?" Theanswer to that will tell you whether you are basically empowering or undermining the person you intend to help.

And, as usual, the effects go both ways. The same uninvited intervention that fosters passivity in the recipient will foster arrogance in the "rescuer." It's control and ego-inflation masked as generosity. It's very seductive.

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If you makethis a habit, youwill come to believethat other people are incompetent and powerless. Then what happens when you need help? Your contempt will make it impossible for you to see what resources surround you. Manipulative magic is ultimately just as alienating as coercive magic - and it's a much prettier trap!

The way to avoid the trap is to do no working affecting another person without that person's explicit permission. Proteans are pledged to this, and I think it's a good idea for anybody.

You don'tneed to waitpassively forthe person toask. It'sperfectly all right to offer, as long as you are willing to sometimes accept "no" for your answer. For the person who believes s/he is unworthy or who is simply too shy, offering help is itself a gift. Taking their opinion seriously is an even greater gift: respect.

Therule is thatwhenever itis in anyway physically possibleto ask, you must ask. If it's not important enough to pay long distance charges, it certainly isn't important enough to violate a friend's autonomy. If asking is literally not possible, then and only then, here are a few exceptions:

Sometimesan illness or injuryhappens very suddenly,and the person is unconscious or in a coma before you could possibly ask them. If you know that this person is generally comfortable with magic, you may do workings to keep their basic body systems working and allow the normal healing process the time it needs. If they are opposed to magic, for whatever reason, back off!

Traditionally, anunconscious personis understood tobe temporarily out of their body. Maintaining their body in habitable condition is preserving their option, not choosing for them. Doing maintenance magic requires a lot of sensitivity. At some point, the time may come when you should stop and let the person go on. Be sure to use some kind of divination to help you stay aware.

This is a hard road. It may be your lover, your child, lying there helpless. Any normal human being would be tempted to drag them back, to force them to stay regardless of what is truly best for them, regardless of what they want. Don't repress these feelings, they do no harm, even though your actions might. It takes great strength and non-possessive love to recognize that your loved one knows their own need. You may be calling them back to a crippled body, to a life of pain. You may be calling them back from the ecstasy of the Goddess. And this is no more your right than it would be to murder them.

If a person is temporarily not reachable, you may charge up a physical object, such as an appropriate talisman or some incense. When you present it to them, give them a full explanation. It is their choice whether to keep or use your gift. By interposing an object between the magic and the target in this way, you can work the magic in Circle, with the coven's power to draw on, and still get the person's permission before the magic is triggered.

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With all these rulesabout permission, perhaps it would besafer to work only on ourselves? Safer, yes, but not nearly as good. If you have permission, you may do any working for another person that you might do for yourself. Coercive magic is just as unacceptable when somebody else asks for it, and you may not do manipulative magic on your friend's mother, even at your friend's request. The permission must come from the magic's intended target and from nobody else. With proper permission, working magic for others is good for all concerned.

Every act of magic has two effects. One is the direct effect, the healing or prosperity working or whatever was intended. The other is a minute change in the mind and the heart of the person who does the working. Everything we experience, and especially everything that we do in a wholehearted and focused way - the only way effective magic can be done - changes us. Each experience leaves its tiny trace, but the traces are cumulative. They mold the person we will become. Our karma is our choice.

Instant karma can also be good karma. Logical, natural and inevitable outcomes can be desirable. When you send out good, what you send it with is love. Love is the driving force. When you let love flow freely, the channel down to love's wellspring stays clear and open. When you send out good, you direct it along the web of person-to-person connection, and awareness of that web is reinforced. The totality of that web is the basis of community.

When you send out good it feels good. In the same way that sending out bane requires imagining pain, sending out blessing requires imagining pleasure, strongly and specifically. And, when you send out good, just the same as when you call it to yourself, you reinforce your sense of effectiveness in the world. Blessings grow in the fertile ground of mutuality, to the benefit of all.

A pattern isbecoming visible.In baneful magic,the magicianintends to harm the target. In coercive magic, the intent toward the target is neutral. In manipulative magic, the magician actually means the target well. But no matter how different the intent may be, in all three cases magic is done to affect another person without that person's permission. In all three cases, the target, the practitioner and ultimately the community are all hurt. And in all three cases, there are safer and more effective ways to reach the valid goals that we mean to aim for.

So, perhaps there is a descriptive word that covers all wrongful magical workings after all. How about "non-consensual" or "invasive" magic?

There's one thing left to examine: the paradox of making rules to protect personal autonomy.

If we make some of our choices as a community, by discussing things together and arriving at a common understanding about what magical behaviors are acceptable among us, then we choose and shape the kind of community we become.

Or wecould give up ourright to choose,because we feelwe shouldn't tell each other what to do. Some people believe that a refusal to set community standards promotes personal autonomy. It never has before.

Appeals toindividual rights can bereal seductive. Noneof us wants Big Brother looking over our shoulders, telling us what to do "for our own

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good." For Witches in particular - members of a religious minority with bad image problems - this is a very legitimate fear. But make sure when somebody talks about "rights" without specifying something like "religious practice rights" or "the right to consensual sex," that you find out just what "rights" they mean.

Rhetoric about"rugged individualism" hasbeen usedin recenthistory to fast talk us into letting the rich or strong dominate all our lives. Without anything to stop them, they can destroy the forestland, or deny jobs or apartments to "cultists." Personal autonomy for most of us is diminished when we allow that.

Magic can be used for dominance,just the same as muscle or money. There is no difference, ethically, between the magical and the mundane. We are not obligated to tolerate power trippers among us. We are not obligated to run our own community by the slogans and ground rules of the dominator culture.

Thinking about "rights," or about "laws" for that matter, in the abstract leads to "all or nothing" thinking - immature and slogan driven. I don't think we should ever "just say" anything. We need a deeper and more mature analysis. We need to ask questions like "right to do what?" and "law against what?" We need to get away from absolutes and to look in practical terms at the advantages or disadvantages of our choices.

Once more,our religion itself showsus the way tosteer between the false choices. "An it harm none, do what you will." What a person does that affects only herself - magical or mundane - is truly nobody's business but her own. For example, consensual sexual behavior affects only the participants. But toxic waste dumping affects everybody in the watershed.

As long as we look at behavior in terms of private choices or individual will, we obscure the distinction that really makes a difference. If we're serious about wanting to give each of us the most possible control over our own lives, then decisions should be made by all the people affected by the behavior - not just by the people acting.

As soon as another person is magically targeted, that other person is affected. If we allow such targeting without consent, we are not supporting personal autonomy, we are subverting it!

When the behavior begins to affect us all - for example when real estate development threatens the salt marshes, and ultimately the air supply - or, very specifically, when invasive magic erodes the trust we need to work together - then we have a right to protect ourselves as a community. No ideology should turn us into passive victims when something we hold precious stands to be destroyed.

Invasive magichurts the targetfirst, and soonthe actor, butin the long run it hurts all of us. It's been so long since we've been able to meet together, share our knowledge, help one another in need. Pagan community is very new, and still very fragile. It can only grow in safe space.

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The People of this Land forbade skirmishes around the pipestone quarries, keeping that sacred source open to all. Otherwise, no sane person would go there, and the Old Ways would wither. For much the same reason, we cannot tolerate poppets in our council meetings.

An atmosphere of coercion and manipulation and magical duels does not nurture community. Eventually, for self protection, the gentle will either change or go away. We could lose what we have misguidedly refused to protect.

As within, so without: our karma is our choice.

Judy Harrow

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THE BATTLE FOR YOUR MIND by Dick Sutphen Persuasion & Brainwashing Techniques Being Used On The Public Today

SUMMARY OF CONTENTS

The Birth of Conversion/Brainwashing in Christian Revivalism in 1735. The Pavlovian explanation of the three brain phases. Born-again preachers: Step-by-Step, how they conduct a revival and the expected physiological results. The "voice roll" technique used by preachers, lawyers and hypnotists. New trance-inducing churches. The 6 steps to conversion. The decognition process. Thought-stopping techniques. The "sell it by zealot" technique. True believers and mass movements. Persuasion techniques: "Yes set," "Imbedded Commands," "Shock and Confusion," and the "Interspersal Technique." Subliminals. Vibrato and ELF waves. Inducing trance with vibrational sound. Even professional observers will be "possessed" at charismatic gatherings. The "only hope" technique to attend and not be converted. Non-detectable Neurophone programming through the skin. The medium for mass take-over.

I'm Dick Sutphen andthis tape is a studio-recorded,expanded version of a talk I delivered at the World Congress of Professional Hypnotists Convention in Las Vegas, Nevada. Although the tape carries a copyright to protect it from unlawful duplication for sale by other companies, in this case, I invite individuals to make copies and give them to friends or anyone in a position to communicate this information.

Although I've been interviewed about the subject on many local and regional radio and TV talk shows, large-scale mass communication appears to be blocked, since it could result in suspicion or investigation of the very media presenting it or the sponsors that support the media. Some government agencies do not want this information generally known. Nor do the Born-Again Christian movement, cults, and many human-potential trainings.

Everything I will relate only exposes the surface of the problem. I don't know how the misuse of these techniques can be stopped. I don't think it is possible to legislate against that which often cannot be detected; and if those who legislate are using these techniques, there is little hope of affecting laws to govern usage. I do know that the first step to initiate change is to generate interest. In this case, that will probably only result from an underground effort.

In talkingabout this subject, I am talking about my own business. I know it, and I know how effective it can be. I produce hypnosis and subliminal tapes and, in some of my seminars, I use conversion tactics to assist participants to become independent and self-sufficient. But, anytime I use these techniques, I point out that I am using them, and those attending have a choice to participate or not. They also know what the desired result of participation will be.

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So, to begin, I want to state the most basic of all facts about brainwashing: IN THE ENTIRE HISTORY OF MAN, NO ONE HAS EVER BEEN BRAINWASHED AND REALIZED, OR BELIEVED, THAT HE HAD BEEN BRAINWASHED. Those who have been brainwashed will usually passionately defend their manipulators, claiming they have simply been "shown the light" . . . or have been transformed in miraculous ways.

The Birth of Conversion

CONVERSION is a "nice" word for BRAINWASHING . . . and any study of brainwashing has to begin with a study of Christian revivalism in eighteenth century America. Apparently, Jonathan Edwards accidentally discovered the techniques during a religious crusade in 1735 in Northampton, Massachusetts. By inducing guilt and acute apprehension and by increasing the tension, the "sinners" attending his revival meetings would break down and completely submit. Technically, what Edwards was doing was creating conditions that wipe the brain slate clean so that the mind accepts new programming. The problem was that the new input was negative. He would tell them, "You're a sinner! You're destined for hell!"

As a result, one person committed suicide and another attempted suicide. And the neighbors of the suicidal converts related that they, too, were affected so deeply that, although they had found "eternal salvation," they were obsessed with a diabolical temptation to end their own lives.

Oncea preacher, cult leader,manipulator or authority figure creates the brain phase to wipe the brain-slate clean, his subjects are wide open. New input, in the form of suggestion, can be substituted for their previous ideas. Because Edwards didn't turn his message positive until the end of the revival, many accepted the negative suggestions and acted, or desired to act, upon them.

Charles J. Finney was another Christian revivalist who used the same techniques four years later in mass religious conversions in New York. The techniques are still being used today by Christian revivalists, cults, human-potential trainings, some business rallies, and the United States Armed Services . . . to name just a few.

Let me point out here that I don't think most revivalist preachers realize or know they are using brainwashing techniques. Edwards simply stumbled upon a technique that really worked, and others copied it and have continued to copy it for over two hundred years. And the more sophisticated our knowledge and technology become, the more effective the conversion. I feel strongly that this is one of the major reasons for the increasing rise in Christian fundamentalism, especially the televised variety, while most of the orthodox religions are declining.

The Three Brain Phases

The Christians may have been the first to successfully formulate brainwashing, but we have to look to Pavlov, the Russian scientist, for a technical explanation. In the early 1900s, his work with animals opened the door to further investigations with humans. After the revolution in Russia, Lenin was quick to see the potential of applying Pavlov's research to his own ends.

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Three distinct and progressive states of transmarginal inhibition were identified by Pavlov. The first is the EQUIVALENT phase, in which the brain gives the same response to both strong and weak stimuli. The second is the PARADOXICAL phase, in which the brain responds more actively to weak stimuli than to strong. And the third is the ULTRA-PARADOXICAL phase, in which conditioned responses and behavior patterns turn from positive to negative or from negative to positive.

With the progression through each phase, the degree of conversion becomes more effective and complete. The way to achieve conversion are many and varied, but the usual first step in religious or political brainwashing is to work on the emotions of an individual or group until they reach an abnormal level of anger, fear, excitement, or nervous tension.

Theprogressive result of thismental condition isto impair judgement and increase suggestibility. The more this condition can be maintained or intensified, the more it compounds. Once catharsis, or the first brain phase, is reached, the complete mental takeover becomes easier. Existing mental programming can be replaced with new patterns of thinking and behavior.

Other often-used physiological weapons to modify normal brain functions are fasting, radical or high sugar diets, physical discomforts, regulation of breathing, mantra chanting in meditation, the disclosure of awesome mysteries, special lighting and sound effects, programmed response to incense, or intoxicating drugs.

The sameresults can beobtained in contemporarypsychiatric treatment by electric shock treatments and even by purposely lowering a person's blood sugar level with insulin injections.

Before I talk about exactlyhow some of the techniques areapplied, I want to point out that hypnosis and conversion tactics are two distinctly different things--and that conversion techniques are far more powerful. However, the two are often mixed . . . with powerful results.

How Revivalist Preachers Work

If you'd like to see a revivalist preacher at work, there are probably several in your city. Go to the church or tent early and sit in the rear, about three-quarters of the way back. Most likely repetitive music will be played while the people come in for the service. A repetitive beat, ideally ranging from 45 to 72 beats per minute (a rhythm close to the beat of the human heart), is very hypnotic and can generate an eyes-open altered state of consciousness in a very high percentage of people. And, once you are in an alpha state, you are at least 25 times as suggestible as you would be in full beta consciousness. The music is probably the same for every service, or incorporates the same beat, and many of the people will go into an altered state almost immediately upon entering the sanctuary. Subconsciously, they recall their state of mind from previous services and respond according to the post-hypnotic programming.

Watch the people waiting for the service to begin. Many will exhibit external signs of trance--body relaxation and slightly dilated eyes. Often, they begin swaying back and forth with their hands in the air while sitting in their chairs. Next, the assistant pastor will probably come out. He usually speaks with a pretty good "voice roll."

Voice Roll Technique

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A "voice roll" is a patterned, paced style used by hypnotists when inducing a trance. It is also used by many lawyers, several of whom are highly trained hypnotists, when they desire to entrench a point firmly in the minds of the jurors. A voice roll can sound as if the speaker were talking to the beat of a metronome or it may sound as though he were emphasizing every word in a monotonous, patterned style. The words will usually be delivered at the rate of 45 to 60 beats per minute, maximizing the hypnotic effect.

Now the assistant pastor begins the "build-up" process. He induces an altered state of consciousness and/or begins to generate the excitement and the expectations of the audience. Next, a group of young women in "sweet and pure" chiffon dresses might come out to sing a song. Gospel songs are great for building excitement and INVOLVEMENT. In the middle of the song, one of the girls might be "smitten by the spirit" and fall down or react as if possessed by the Holy Spirit. This very effectively increases the intensity in the room. At this point, hypnosis and conversion tactics are being mixed. And the result is the audience's attention span is now totally focused upon the communication while the environment becomes more exciting or tense.

Right about this time, when an eyes-open mass-induced alpha mental state has been achieved, they will usually pass the collection plate or basket. In the background, a 45-beat-per-minute voice roll from the assistant preacher might exhort, "Give to God . . . Give to God . . . Give to God . . ." And the audience does give. God may not get the money, but his already wealthy representative will.

Next, the fire-and-brimstone preacher will come out.He induces fear and increases the tension by talking about "the devil," "going to hell," or the forthcoming Armageddon.

In the last such rally I attended, the preacher talked about the blood that would soon be running out of every faucet in the land. He was also obsessed with a "bloody axe of God," which everyone had seen hanging above the pulpit the previous week. I have no doubt that everyone saw it--the power of suggestion given to hundreds of people in hypnosis assures that at least 10 to 25 percent would see whatever he suggested they see.

In most revivalist gatherings, "testifying" or "witnessing" usually follows the fear-based sermon. People from the audience come up on stage and relate their stories. "I was crippled and now I can walk!" "I had arthritis and now it's gone!" It is a psychological manipulation that works. After listening to numerous case histories of miraculous healings, the average guy in the audience with a minor problem is sure he can be healed. The room is charged with fear, guilt, intense excitement, and expectations.

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Now thosewho want tobe healed are frequentlylined up aroundthe edge of the room, or they are told to come down to the front. The preacher might touch them on the head firmly and scream, "Be healed!" This releases the psychic energy and, for many, catharsis results. Catharsis is a purging of repressed emotions. Individuals might cry, fall down or even go into spasms. And if catharsis is effected, they stand a chance of being healed. In catharsis (one of the three brain phases mentioned earlier), the brain-slate is temporarily wiped clean and the new suggestion is accepted.

For some, the healing may be permanent. For many, it will last four days to a week, which is, incidentally, how long a hypnotic suggestion given to a somnambulistic subject will usually last. Even if the healing doesn't last, if they come back every week, the power of suggestion may continually override the problem . . . or sometimes, sadly, it can mask a physical problem which could prove to be very detrimental to the individual in the long run.

I'm not saying that legitimate healings do not take place. They do. Maybe the individual was ready to let go of the negativity that caused the problem in the first place; maybe it was the work of God. Yet I contend that it can be explained with existing knowledge of brain/mind function.

The techniques and staging will vary from church to church. Many use "speaking in tongues" to generate catharsis in some while the spectacle creates intense excitement in the observers.

The use of hypnotic techniques by religions is sophisticated, and professionals are assuring that they become even more effective. A man in Los Angeles is designing, building, and reworking a lot of churches around the country. He tells ministers what they need and how to use it. This man's track record indicates that the congregation and the monetary income will double if the minister follows his instructions. He admits that about 80 percent of his efforts are in the sound system and lighting.

Powerful soundand the properuse of lightingare ofprimary importance in inducing an altered state of consciousness--I've been using them for years in my own seminars. However, my participants are fully aware of the process and what they can expect as a result of their participation.

Six Conversion Techniques

Cults and human-potential organizations are always looking for new converts. To attain them, they must also create a brain-phase. And they often need to do it within a short space of time--a weekend, or maybe even a day. The following are the six primary techniques used to generate the conversion.

The meeting or training takesplace in an area whereparticipants are cut off from the outside world. This may be any place: a private home, a remote or rural setting, or even a hotel ballroom where the participants are allowed only limited bathroom usage. In human-potential trainings, the controllers will give a lengthy talk about the importance of "keeping agreements" in life. The participants are told that if they don't keep agreements, their life will never work. It's a good idea to keep agreements, but the controllers are subverting a positive human value for selfish purposes. The participants vow to themselves and their trainer that they will keep their agreements. Anyone who does not will be intimidated into agreement or forced to leave. The next step is to agree to complete training, thus assuring a high percentage of conversions for the organizations. They will USUALLY have to agree not to take drugs, smoke,

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and sometimes not to eat . . . or they are given such short meal breaks that it creates tension. The real reason for the agreements is to alter internal chemistry, which generates anxiety and hopefully causes at least a slight malfunction of the nervous system, which in turn increases the conversion potential.

Before the gathering is complete, the agreements will be used to ensure that the new converts go out and find new participants. They are intimidated into agreeing to do so before they leave. Since the importance of keeping agreements is so high on their priority list, the converts will twist the arms of everyone they know, attempting to talk them into attending a free introductory session offered at a future date by the organization. The new converts are zealots. In fact, the inside term for merchandising the largest and most successful human-potential training is, "sell it by zealot!"

At least a million people are graduates and a good percentage have been left with a mental activation button that assures their future loyalty and assistance if the guru figure or organization calls. Think about the potential political implications of hundreds of thousands of zealots programmed to campaign for their guru.

Be wary of an organization of this type that offers follow-up sessions after the seminar. Follow-up sessions might be weekly meetings or inexpensive seminars given on a regular basis which the organization will attempt to talk you into taking--or any regularly scheduled event used to maintain control. As the early Christian revivalists found, long-term control is dependent upon a good follow-up system.

Alright. Now, let's look at the second tip-off that indicates conversion tactics are being used. A schedule is maintained that causes physical and mental fatigue. This is primarily accomplished by long hours in which the participants are given no opportunity for relaxation or reflection.

The third tip-off: techniquesused to increasethe tension in theroom or environment.

Number four: Uncertainty. I could spend hours relating various techniques to increase tension and generate uncertainty. Basically, the participants are concerned about being "put on the spot" or encountered by the trainers, guilt feelings are played upon, participants are tempted to verbally relate their innermost secrets to the other participants or forced to take part in activities that emphasize removing their masks. One of the most successful human-potential seminars forces the participants to stand on a stage in front of the entire audience while being verbally attacked by the trainers. A public opinion poll, conducted a few years ago, showed that the number one most-fearful situation an individual could encounter is to speak to an audience. It ranked above window washing outside the 85th floor of an office building. So you can imagine the fear and tension this situation generates within the participants. Many faint, but most cope with the stress by mentally going away. They literally go into an alpha state, which automatically makes them many times as suggestible as they normally are. And another loop of the downward spiral into conversion is successfully effected.

The fifth clue that conversion tactics are being used is the introduction of jargon--new terms that have meaning only to the "insiders" who participate. Vicious language is also frequently used, purposely, to make participants uncomfortable.

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The final tip-off isthat there isno humor in thecommunications . .. at least until the participants are converted. Then, merry-making and humor are highly desirable as symbols of the new joy the participants have supposedly "found."

I'm not saying that good does not result from participation in such gatherings. It can and does. But I contend it is important for people to know what has happened and to be aware that continual involvement may not be in their best interest.

Over the years,I've conductedprofessional seminars toteach peopleto be hypnotists, trainers, and counselors. I've had many of those who conduct trainings and rallies come to me and say, "I'm here because I know that what I'm doing works, but I don't know why." After showing them how and why, many have gotten out of the business or have decided to approach it differently or in a much more loving and supportive manner.

Many of these trainers havebecome personal friends, and it scaresus all to have experienced the power of one person with a microphone and a room full of people. Add a little charisma and you can count on a high percentage of conversions. The sad truth is that a high percentage of people want to give away their power--they are true "believers"!

Cult gatheringsor human-potential trainings arean ideal environment to observe first-hand what is technically called the "Stockholm Syndrome." This is a situation in which those who are intimidated, controlled, or made to suffer, begin to love, admire, and even sometimes sexually desire their controllers or captors.

But let me inject a wordof warning here: If you think youcan attend such gatherings and not be affected, you are probably wrong. A perfect example is the case of a woman who went to Haiti on a Guggenheim Fellowship to study Haitian Voodoo. In her report, she related how the music eventually induced uncontrollable bodily movement and an altered state of consciousness. Although she understood the process and thought herself above it, when she began to feel herself become vulnerable to the music, she attempted to fight it and turned away. Anger or resistance almost always assures conversion. A few moments later she was possessed by the music and began dancing in a trance around the Voodoo meeting house. A brain phase had been induced by the music and excitement, and she awoke feeling reborn. The only hope of attending such gatherings without being affected is to be a Buddha and allow no positive or negative emotions to surface. Few people are capable of such detachment.

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Before I go on,let's go backto the six tip-offsto conversion. Iwant to mention the United States Government and military boot camp. The Marine Corps talks about breaking men down before "rebuilding" them as new men--as marines! Well, that is exactly what they do, the same way a cult breaks its people down and rebuilds them as happy flower sellers on your local street corner. Every one of the six conversion techniques are used in boot camp. Considering the needs of the military, I'm not making a judgement as to whether that is good or bad. IT IS A FACT that the men are effectively brainwashed. Those who won't submit must be discharged or spend much of their time in the brig.

Decognition Process

Once the initial conversion is effected, cults, armed services, and similar groups cannot have cynicism among their members. Members must respond to commands and do as they are told, otherwise they are dangerous to the organizational control. This is normally accomplished as a three-step Decognition Process.

Step One is ALERTNESS REDUCTION: The controllers cause the nervous system to malfunction, making it difficult to distinguish between fantasy and reality. This can be accomplished in several ways. POOR DIET is one; watch out for Brownies and Koolaid. The sugar throws the nervous system off. More subtle is the "SPIRITUAL DIET" used by many cults. They eat only vegetables and fruits; without the grounding of grains, nuts, seeds, dairy products, fish or meat, an individual becomes mentally "spacey." INADEQUATE SLEEP is another primary way to reduce alertness, especially when combined with long hours of work or intense physical activity. Also, being bombarded with intense and unique experiences achieves the same result.

Step Two is PROGRAMMED CONFUSION: You are mentally assaulted while your alertness is being reduced as in Step One. This is accomplished with a deluge of new information, lectures, discussion groups, encounters or one-to-one processing, which usually amounts to the controller bombarding the individual with questions. During this phase of decognition, reality and illusion often merge and perverted logic is likely to be accepted.

StepThree is THOUGHT STOPPING: Techniques areused to cause the mind to go "flat." These are altered-state-of-consciousness techniques that initially induce calmness by giving the mind something simple to deal with and focusing awareness. The continued use brings on a feeling of elation and eventually hallucination. The result is the reduction of thought and eventually, if used long enough, the cessation of all thought and withdrawal from everyone and everything except that which the controllers direct. The takeover is then complete. It is important to be aware that when members or participants are instructed to use "thought-stopping" techniques, they are told that they will benefit by so doing: they will become "better soldiers" or "find enlightenment."

There are threeprimary techniquesused for thoughtstopping. Thefirst is MARCHING: the thump, thump, thump beat literally generates self-hypnosis and thus great susceptibility to suggestion.

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Thesecond thought stopping technique is MEDITATION. If you spend an hour to an hour and a half a day in meditation, after a few weeks, there is a great probability that you will not return to full beta consciousness. You will remain in a fixed state of alpha for as long as you continue to meditate. I'm not saying this is bad--if you do it yourself. It may be very beneficial. But it is a fact that you are causing your mind to go flat. I've worked with meditators on an EEG machine and the results are conclusive: the more you meditate, the flatter your mind becomes until, eventually and especially if used to excess or in combination with decognition, all thought ceases. Some spiritual groups see this as nirvana--which is bullshit. It is simply a predictable physiological result. And if heaven on earth is non-thinking and non-involvement, I really question why we are here.

The third thought-stopping technique is CHANTING, and often chanting in meditation. "Speaking in tongues" could also be included in this category.

All three-stopping techniques produce an altered state of consciousness. This may be very good if YOU are controlling the process, for you also control the input. I personally use at least one self-hypnosis programming session every day and I know how beneficial it is for me. But you need to know if you use these techniques to the degree of remaining continually in alpha that, although you'll be very mellow, you'll also be more suggestible.

True Believers & Mass Movements

Before ending this section on conversion, I want to talk about the people who are most susceptible to it and about Mass Movements. I am convinced that at least a third of the population is what Eric Hoffer calls "true believers." They are joiners and followers . . . people who want to give away their power. They look for answers, meaning, and enlightenment outside themselves.

Hoffer, who wrote THE TRUE BELIEVER, a classic on mass movements, says, "true believers are not intent on bolstering and advancing a cherished self, but are those craving to be rid of unwanted self. They are followers, not because of a desire for self-advancement, but because it can satisfy their passion for self-renunciation!" Hoffer also says that true believers "are eternally incomplete and eternally insecure"!

I know this from my own experience. In my years of communicating concepts and conducting trainings, I have run into them again and again. All I can do is attempt to show them that the only thing to seek is the True Self within. Their personal answers are to be found there and there alone. I communicate that the basics of spirituality are self-responsibility and self-actualization. But most of the true believers just tell me that I'm not spiritual and go looking for someone who will give them the dogma and structure they desire.

Never underestimate the potential danger of these people. They can easily be molded into fanatics who will gladly work and die for their holy cause. It is a substitute for their lost faith in themselves and offers them as a substitute for individual hope. The Moral Majority is made up of true believers. All cults are composed of true believers. You'll find them in politics, churches, businesses, and social cause groups. They are the fanatics in these organizations.

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Mass Movements will usually havea charismatic leader. The followers want to convert others to their way of living or impose a new way of life--if necessary, by legislating laws forcing others to their view, as evidenced by the activities of the Moral Majority. This means enforcement by guns or punishment, for that is the bottomline in law enforcement.

A common hatred, enemy, or devil is essential to the success of a mass movement. The Born-Again Christians have Satan himself, but that isn't enough--they've added the occult, the New Age thinkers and, lately, all those who oppose their integration of church and politics, as evidenced in their political reelection campaigns against those who oppose their views. In revolutions, the devil is usually the ruling power or aristocracy. Some human-potential movements are far too clever to ask their graduates to join anything, thus labeling themselves as a cult--but, if you look closely, you'll find that their devil is anyone and everyone who hasn't taken their training.

There are mass movements without devils but they seldom attain major status. The True Believers are mentally unbalanced or insecure people, or those without hope or friends. People don't look for allies when they love, but they do when they hate or become obsessed with a cause. And those who desire a new life and a new order feel the old ways must be eliminated before the new order can be built.

Persuasion Techniques

Persuasion isn't technically brainwashing but it is the manipulation of the human mind by another individual, without the manipulated party being aware what caused his opinion shift. I only have time to very basically introduce you to a few of the thousands of techniques in use today, but the basis of persuasion is always to access your RIGHT BRAIN. The left half of your brain is analytical and rational. The right side is creative and imaginative. That is overly simplified but it makes my point. So, the idea is to distract the left brain and keep it busy. Ideally, the persuader generates an eyes-open altered state of consciousness, causing you to shift from beta awareness into alpha; this can be measured on an EEG machine.

First, let me give you an example of distracting the left brain. Politicians use these powerful techniques all the time; lawyers use many variations which, I've been told, they call "tightening the noose."

Assume for a moment that you are watching a politician give a speech. First, he might generate what is called a "YES SET." These are statements that will cause listeners to agree; they might even unknowingly nod their heads in agreement. Next come the TRUISMS. These are usually facts that could be debated but, once the politician has his audience agreeing, the odds are in the politician's favor that the audience won't stop to think for themselves, thus continuing to agree. Last comes the SUGGESTION. This is what the politician wants you to do and, since you have been agreeing all along, you could be persuaded to accept the suggestion. Now, if you'll listen closely to my political speech, you'll find that the first three are the "yes set," the next three are truisms and the last is the suggestion.

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"Ladies and gentlemen: are you angry abouthigh food prices? Are you tired of astronomical gas prices? Are you sick of out-of-control inflation? Well, you know the Other Party allowed 18 percent inflation last year; you know crime has increased 50 percent nationwide in the last 12 months, and you know your paycheck hardly covers your expenses any more. Well, the answer to resolving these problems is to elect me, John Jones, to the U.S. Senate."

And I think you've heard all that before. But you might also watch for what are called Imbedded Commands. As an example: On key words, the speaker would make a gesture with his left hand, which research has shown is more apt to access your right brain. Today's media-oriented politicians and spellbinders are often carefully trained by a whole new breed of specialist who are using every trick in the book--both old and new--to manipulate you into accepting their candidate.

The concepts and techniques of Neuro-Linguistics are so heavily protected that I found out the hard way that to even talk about them publicly or in print results in threatened legal action. Yet Neuro-Linguistic training is readily available to anyone willing to devote the time and pay the price. It is some of the most subtle and powerful manipulation I have yet been exposed to. A good friend who recently attended a two-week seminar on Neuro-Linguistics found that many of those she talked to during the breaks were government people.

Another technique that I'm just learning about is unbelievably slippery; it is called an INTERSPERSAL TECHNIQUE and the idea is to say one thing with words but plant a subconscious impression of something else in the minds of the listeners and/or watchers.

Let me give you an example: Assume you are watching a television commentator make the following statement: SENATOR JOHNSON is assisting local authorities to clear up the stupid mistakes of companies contributing to the nuclear waste problems." It sounds like a statement of fact, but, if the speaker emphasizes the right word, and especially if he makes the proper hand gestures on the key words, you could be left with the subconscious impression that Senator Johnson is stupid. That was the subliminal goal of the statement and the speaker cannot be called to account for anything.

Persuasion techniques are also frequently used on a much smaller scale with just as much effectiveness. The insurance salesman knows his pitch is likely to be much more effective if he can get you to visualize something in your mind. This is right-brain communication. For instance, he might pause in his conversation, look slowly around your living room and say, "Can you just imagine this beautiful home burning to the ground?" Of course you can! It is one of your unconscious fears and, when he forces you to visualize it, you are more likely to be manipulated into signing his insurance policy.

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The Hare Krishnas, operating in every airport,use what I call SHOCK AND CONFUSION techniques to distract the left brain and communicate directly with the right brain. While waiting for a plane, I once watched one operate for over an hour. He had a technique of almost jumping in front of someone. Initially, his voice was loud then dropped as he made his pitch to take a book and contribute money to the cause. Usually, when people are shocked, they immediately withdraw. In this case they were shocked by the strange appearance, sudden materialization and loud voice of the Hare Krishna devotee. In other words, the people went into an alpha state for security because they didn't want to confront the reality before them. In alpha, they were highly suggestible so they responded to the suggestion of taking the book; the moment they took the book, they felt guilty and responded to the second suggestion: give money. We are all conditioned that if someone gives us something, we have to give them something in return--in that case, it was money. While watching this hustler, I was close enough to notice that many of the people he stopped exhibited an outward sign of alpha--their eyes were actually dilated.

Subliminal Programming

Subliminals are hidden suggestions that only your subconscious perceives. They can be audio, hidden behind music, or visual, airbrushed into a picture, flashed on a screen so fast that you don't consciously see them, or cleverly incorporated into a picture or design.

Most audio subliminal reprogramming tapes offer verbal suggestions recorded at a low volume. I question the efficacy of this technique--if subliminals are not perceptible, they cannot be effective, and subliminals recorded below the audible threshold are therefore useless. The oldest audio subliminal technique uses a voice that follows the volume of the music so subliminals are impossible to detect without a parametric equalizer. But this technique is patented and, when I wanted to develop my own line of subliminal audio cassettes, negotiations with the patent holder proved to be unsatisfactory. My attorney obtained copies of the patents which I gave to some talented Hollywood sound engineers, asking them to create a new technique. They found a way to psycho-acoustically modify and synthesize the suggestions so that they are projected in the same chord and frequency as the music, thus giving them the effect of being part of the music. But we found that in using this technique, there is no way to reduce various frequencies to detect the subliminals. In other words, although the suggestions are being heard by the subconscious mind, they cannot be monitored with even the most sophisticated equipment.

If we were able to come up withthis technique as easily as we did,I can only imagine how sophisticated the technology has become, with unlimited government or advertising funding. And I shudder to think about the propaganda and commercial manipulation that we are exposed to on a daily basis. There is simply no way to know what is behind the music you hear. It may even be possible to hide a second voice behind the voice to which you are listening.

Theseries by Wilson Bryan Key, Ph.D., on subliminals in advertising and political campaigns well documents the misuse in many areas, especially printed advertising in newspapers, magazines, and posters.

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The big question about subliminals is: dothey work? And I guarantee you they do. Not only from the response of those who have used my tapes, but from the results of such programs as the subliminals behind the music in department stores. Supposedly, the only message is instructions to not steal: one East Coast department store chain reported a 37 percent reduction in thefts in the first nine months of testing.

A 1984 article in the technical newsletter, "Brain-Mind Bulletin," states that as much as 99 percent of our cognitive activity may be "non-conscious," according to the director of the Laboratory for Cognitive Psychophysiology at the University of Illinois. The lengthy report ends with the statement, "these findings support the use of subliminal approaches such as taped suggestions for weight loss and the therapeutic use of hypnosis and Neuro-Linguistic Programming."

Mass Misuse

I could relatemany stories that support subliminal programming, but I'd rather use my time to make you aware of even more subtle uses of such programming.

I have personally experienced sitting in a Los Angeles auditorium with over ten thousand people who were gathered to listen to a current charismatic figure. Twenty minutes after entering the auditorium, I became aware that I was going in and out of an altered state. Those accompanying me experienced the same thing. Since it is our business, we were aware of what was happening, but those around us were not. By careful observation, what appeared to be spontaneous demonstrations were, in fact, artful manipulations. The only way I could figure that the eyes-open trance had been induced was that a 6- to 7-cycle-per-second vibration was being piped into the room behind the air conditioner sound. That particular vibration generates alpha, which would render the audience highly susceptible. Ten to 25 percent of the population is capable of a somnambulistic level of altered states of consciousness; for these people, the suggestions of the speaker, if non-threatening, could potentially be accepted as "commands."

Vibrato

This leads to the mention of VIBRATO. Vibrato is the tremulous effect imparted in some vocal or instrumental music, and the cycle-per-second range causes people to go into an altered state of consciousness. At one period of English history, singers whose voices contained pronounced vibrato were not allowed to perform publicly because listeners would go into an altered state and have fantasies, often sexual in nature.

People who attend operaor enjoy listeningto singers like MarioLanza are familiar with this altered state induced by the performers.

ELFs

Now, let's carry this awareness a little farther. There are also inaudible ELFs (extra-low frequency waves). These are electromagnetic in nature. One of the primary uses of ELFs is to communicate with our submarines. Dr. Andrija Puharich, a highly respected researcher, in an attempt to warn U.S. officials about Russian use of ELFs, set up an experiment. Volunteers were wired so their brain waves could be measured on an EEG. They were sealed in a metal room that could not be penetrated by a normal signal. Puharich then beamed ELF waves at the volunteers. ELFs go right through

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the earth and, of course, right through metal walls. Those inside couldn't know if the signal was or was not being sent. And Puharich watched the reactions on the technical equipment: 30 percent of those inside the room were taken over by the ELF signal in six to ten seconds.

When I say "taken over," I mean that their behavior followed the changes anticipated at very precise frequencies. Waves below 6 cycles per second caused the subjects to become very emotionally upset, and even disrupted bodily functions. At 8.2 cycles, they felt very high . . . an elevated feeling, as though they had been in masterful meditation, learned over a period of years. Eleven to 11.3 cycles induced waves of depressed agitation leading to riotous behavior.

The Neurophone

Dr. PatrickFlanagan is a personalfriend of mine. Inthe early 1960s, as a teenager, Pat was listed as one of the top scientists in the world by "Life" magazine. Among his many inventions was a device he called the Neurophone--an electronic instrument that can successfully program suggestions directly through contact with the skin. When he attempted to patent the device, the government demanded that he prove it worked. When he did, the National Security Agency confiscated the neurophone. It took Pat two years of legal battle to get his invention back.

In using thedevice, you don't hear or see a thing; it is applied to the skin, which Pat claims is the source of special senses. The skin contains more sensors for heat, touch, pain, vibration, and electrical fields than any other part of the human anatomy.

In one of his recent tests, Pat conducted two identical seminars for a military audience--one seminar one night and one the next night, because the size of the room was not large enough to accommodate all of them at one time. When the first group proved to be very cool and unwilling to respond, Patrick spent the next day making a special tape to play at the second seminar. The tape instructed the audience to be extremely warm and responsive and for their hands to become "tingly." The tape was played through the neurophone, which was connected to a wire he placed along the ceiling of the room. There were no speakers, so no sound could be heard, yet the message was successfully transmitted from that wire directly into the brains of the audience. They were warm and receptive, their hands tingled and they responded, according to programming, in other ways that I cannot mention here.

The more we find out about how human beings work through today's highly advanced technological research, the more we learn to control human beings. And what probably scares me the most is that the medium for takeover is already in place! The television set in your living room and bedroom is doing a lot more than just entertaining you.

Before I continue, let me point out something else about an altered state of consciousness. When you go into an altered state, you transfer into right brain, which results in the internal release of the body's own opiates: enkephalins and Beta-endorphins, chemically almost identical to opium. In other words, it feels good . . . and you want to come back for more.

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Recent tests byresearcher Herbert Krugman showedthat, while viewers were watching TV, right-brain activity outnumbered left-brain activity by a ratio of two to one. Put more simply, the viewers were in an altered state . . . in trance more often than not. They were getting their Beta-endorphin "fix."

To measure attention spans, psychophysiologist Thomas Mulholland of the Veterans Hospital in Bedford, Massachusetts, attached young viewers to an EEG machine that was wired to shut the TV set off whenever the children's brains produced a majority of alpha waves. Although the children were told to concentrate, only a few could keep the set on for more than 30 seconds!

Most viewers are already hypnotized. To deepen the trance is easy. One simple way is to place a blank, black frame every 32 frames in the film that is being projected. This creates a 45-beat-per-minute pulsation perceived only by the subconscious mind--the ideal pace to generate deep hypnosis.

The commercials or suggestions presented following this alpha-inducing broadcast are much more likely to be accepted by the viewer. The high percentage of the viewing audience that has somnambulistic-depth ability could very well accept the suggestions as commands--as long as those commands did not ask the viewer to do something contrary to his morals, religion, or self-preservation.

The medium for takeover is here. By the age of 16, children have spent 10,000 to 15,000 hours watching television--that is more time than they spend n school! In the average home, the TV set is on for six hours and 44 minutes per day--an increase of nine minutes from last year and three times the average rate of increase during the 1970s.

It obviously isn't getting better . . . we are rapidly moving into an alpha-level world--very possibly the Orwellian world of "1984"--placid, glassy-eyed, and responding obediently to instructions.

A research project by Jacob Jacoby, a Purdue University psychologist, found that of 2,700 people tested, 90 percent misunderstood even such simple viewing fare as commercials and "Barnaby Jones." Only minutes after watching, the typical viewer missed 23 to 36 percent of the questions about what he or she had seen. Of course they did--they were going in and out of trance! If you go into a deep trance, you must be instructed to remember--otherwise you automatically forget.

I have just touched the tip of the iceberg. When you start to combine subliminal messages behind the music, subliminal visuals projected on the screen, hypnotically produced visual effects, sustained musical beats at a trance-inducing pace . . . you have extremely effective brainwashing. Every hour that you spend watching the TV set you become more conditioned. And, in case you thought there was a law against any of these things, guess again. There isn't! There are a lot of powerful people who obviously prefer things exactly the way they are. Maybe they have plans for?

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A NEO-PAGAN FILMOGRAPHY An Annotated List of Recommended Viewing ======================= (compiled 3/89) by Mike Nichols Although this list is a long one, it could easily have been much longer. In fact, the hard part was deciding which of many good movies had to be left out, due to limitations of space. So I used a few rules to guide me. First, I gave preference to movies that had a strong Pagan message, as opposed to films that are 'merely' entertaining. Thus, a film like 'Never Cry Wolf', though it has no supernatural elements, made the list; whereas superbly crafted atmospheric entertainments like 'Gothic' and 'Eyes of Fire' didn't. Second, in dealing with the supernatural, I concentrated on films that informed, or at least stayed within the realms of possibility. Hence, I include 'The Haunting', but not 'Poltergeist'. Inevitably, I will have left out some of your favorites, for which I apologize in advance. But I had to stop somewhere. APPRENTICE TO MURDER, 1988, C-94m D: R.L. Thomas. Donald Sutherland, Chad Lowe, Mia Sara, Knut Husebo, Rutanya Alsa. Intriguing fact-based story of a man who was a 'hex-meister' in the Pennsylvania Dutch tradition. His practice of folk medicine lands him in trouble with the law, and a final confrontation with a rival sorcerer leads to a charge of murder. Sutherland is appealing in the lead role, and the story unfolds mainly through his eyes. Mia Sara does a nice job in a supporting role. There's a lot of authentic folk magic to lend atmosphere. THE BELIEVERS, 1987, C-114m D: John Schlesinger. Martin Sheen, Helen Shaver, Harley Cross, Robert Loggia, Elizabeth Wilson, Lee Richardson, Harris Yulin, Richard Masur, Carla Pinza, Jimmy Smits. After the death of his wife, Sheen and his son move to New York City, where they become involved in a grisly series of cultish human sacrifices. Although the religion of Santeria is unfortunately shown in a negative light, there is enough authenticity to lend lots of interest. A gripping thriller. BELL, BOOK, AND CANDLE, 1958, C-103m D: Richard Quine. James Stewart, Kim Novak, Jack Lemmon, Ernie Kovaks, Hermione Gingold. Yes, I'm well aware that this movie, based on the John Van Druten play, is responsible for more misinformation about Witchcraft than anything outside the 'Bewitched' TV series. Still, I hardly know a Pagan who doesn't love it. For many of us, it was the first time we'd encountered the idea of Witchcraft alive and well in a modern metropolis. And Kim Novak is STILL my idea of what a Witch OUGHT to look like. And none of us will ever forget Kovak's reading of the line 'Witches, boy! Witches!' Or Stewart's offhand comment that it feels more like Halloween than Christmas. Lots of fun.

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BROTHER SUN, SISTER MOON, 1973-Italian-British, C-121m D: Franco Zeffirelli. Graham Faulkner, Judi Bowker, Leigh Lawson, Alec Guinness, Valentina Cortese, Kenneth Cranham For most Pagans, St. Francis of Assisi is usually considered an honorary Pagan, at the very least. His insistence on finding divinity in nature is exactly what Paganism is all about. This film biography portrays his extreme love of and sensitivity to nature with poignant beauty. And the musical score by Donovan is such a perfect choice that, having heard it, nothing else would ever do. This is also a visually stunning film, as those who remember Zefferelli's 'Romeo and Juliet' might expect. If ever Christianity could be made palatable to the sensibilities of Neo-Pagans, it would have to be through the eyes of a nature mystic like Francis. The Catholic Church came close to naming him a heretic but, at the last minute, the Pope (played by Alec Guinness) sanctioned him. (Old Obi Wan comes through again!) BURN, WITCH, BURN!, 1962-British, 90m D: Sidney Hayers. Janey Blair, Peter Wyngarde, Margaret Johnston, Anthony Nicholls. Based on the Fritz Leiber classic 'Conjure Wife' and scripted by Richard Matheson, this is an interesting view of Witchcraft. Granted, this has as many misconceptions as 'Bell, Book, and Candle', yet the premise is intriguing: that ALL women are secretly Witches, and ALL men don't know about it. This is mainly about one woman's use of magic to advance the career of her schoolteacher husband. DARBY O'GILL AND THE LITTLE PEOPLE, 1959, C-93m D: Robert Stevenson. Albert Sharpe, Janet Munro, Sean Connery, Jimmy O'Dea, Kieron Moore, Estelle Winwood. Simply the best fantasy ever filmed. No kidding. This is a PERFECT little movie, and (along with 'The Quiet Man') the ultimate St. Patrick's Day film. Sharpe is sensational as Darby O'Gill, who likes to sit in the pub telling stories about his adventures with the King of the Leprechauns. Unbeknownst to everyone, they are TRUE stories! Every tidbit of Irish folklore, from banshees to the crock of gold to the costa bower (the death coach) is worked into the plot. The music and songs are great. So is the cast, many of whom were brought over from the Abbey Theater in Dublin! Sean Connery makes his screen debut, in a SINGING role! The subsequent untimely death of Janet Munro robbed the screen of one of its brightest actresses. (Her character's combination of willfulness and femininity is a textbook study. Compared to her, Princess Leia's character is not 'strong-willed' -- it's just snotty!) The special effects are miraculous for 1959! When Darby walks into King Brian's throne room, we walks THROUGH a crowd of Leprechauns, and I defy anyone to find a matte line! In fact, the special effects are so good throughout, that you FORGET that they're special effects, and end up deciding that they must have rounded up some real Leprechauns from somewhere.

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THE DARK CRYSTAL, 1983-British, C-94m D: Jim Henson and Frank Oz. Performed by Jim Henson, Kathryn Mullen, Frank Oz, Dave Goelz, Brian Muehl, Jean Pierre Amiel, Kiran Shaw. The creators of the Muppets come up with an entire fantasy world, where even the flora and fauna are original. And this world is in grave peril unless the missing shard of the Dark Crystal can be found and restored to it. This is a hero-quest in the classic mold, with art stylings by Brian Froud. Although wonderfully imaginative and entertaining, it has a very strong message of mysticism, all about universal balance and the synthesis of opposites. (One wonders if the entire quartz crystal fad of the late 1980's had its origins here!) DON'T LOOK NOW, 1973-British, C-110m D: Nicolas Roeg. Julie Christie, Donald Sutherland, Hilary Mason, Clelia Matania, Massimo Serato. Based ona so-so occultthriller by Daphnedu Maurier, thisbecomes a brilliant film in the hands of Italian director Nicolas Roeg (famed for 'The Man Who Fell to Earth). Shortly after their daughter has drowned, Sutherland (who restores mosaics in old churches) and his wife go to Venice where they meet two sisters who are spiritualists. They begin to receive messages from the daughter, who keeps warning Sutherland to leave Venice because he is in mortal danger. If ever a film captured the real feeling of how psychic ability operates, this is it. The use of subjective editing, and the symbolic use (and total control of!) color throughout the film is masterful. (This film also contains one of the most stylish love scenes ever filmed.) Squeamish people need to be warned about the violent ending, however.

THE DUNWICH HORROR, 1970, C-90m D: Daniel Haller. Sandra Dee, Dean Stockwell, Ed Begley, Sam Jaffe, Lloyd Bochner, Joanna Moore, Talia Coppolia (Shire). Nice adaptation of an H. P.Lovecraft story, with a wonderfulcast. Dean Stockwell is the quintessential ritual magician, both mysterious and compelling. He steals the original 'Necronomicon' from a library in order to 'bring back the Old Ones', a race of powerful but dark beings that inhabited the earth before humans. Sam Jaffe is wonderful as his crazed grandfather. (What happened to the father is part of the mystery!) And Sandra Dee is perfect as the innocent virgin chosen to be the unwilling host mother for the rebirth of these demons. (Some versions of the film cut the last scene short, which shows a developing fetus superimposed over Dee's abdomen. 'Nuff said.) By the way, no film has ever shown the raw power of otherworldly beings as well as this. No 'latex lovelies' here. Just pure, unadulterated elemental force. Nice job! THE EMERALD FOREST, 1985, C-113m D: John Boorman. Powers Boothe, Meg Foster, Charley Boorman, Dira Pass. A look atour ownculture through theeyes of theaboriginal tribesof the Amazon. (They call us the 'termite people', because of the deforestation and industrial development we have brought to their homeland.) The director's son, Charley, is totally convincing as a young boy raised by aborigines. Great music by Junior Homrich.

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THE ENTITY, 1983, C-115m D: Sidney J. Furie. Barbara Hershey, Ron Silver, Jacqueline Brooks, David Lablosa, George Coe, Margaret Blye. The trulyfrightening thing about thismovie is that it'sbased on a true story, about a woman who is repeatedly violently raped by an invisible presence. Initially, she seeks the help of a psychologist, who is a strict behaviorist and thinks that it is all 'in her mind'. It is not until a chance encounter with a team of parapsychologist from the local university that she finally finds people who understand her problem. One of the film's great strengths is its portrayal of the professional rivalry that develops between the psychologist (who has begun taking a personal interest) and the parapsychologists, who are interested in investigating the phenomena. The final scene in the gymnasium is the only part of the film based on speculation only. At last report, the case was still active. EXCALIBUR, 1981-British, C-140m D: John Boorman. Nicol Williamson, Nigel Terry, Helen Mirren, Nicholas Clay, Cherie Lunghi, Corin Redgrave, Paul Geoffrey. A stylish adaptationof ThomasMalory's 'Le MorteD'Arthur'. Boorman knew exactly what he was doing in combining certain key characters and keeping the spirit of the legends. The Grail Quest is especially well handled. Williamson's Merlin and Mirren's Morgana are both brilliant performances. Great music. Try to see this one on the big screen. HARVEY, 1950, 104m D: Henry Koster. James Stewart, Josephine Hull, Peggy Dow, Charles Drake, Cecil Kellaway, Victoria Horne, Jesse White, Wallace Ford, Ida Moore. Imagine a movie that chooses as its main theme a Welsh animal spirit called a pooka (or 'pwcca' in Welsh)! That would be improbable enough by today's standards. But the fact that it happened in a 1940's Pulitzer Prize-winning play and subsequent movie boggles the mind! The pooka in question is a 6-foot invisible rabbit named Harvey, who manifests himself only to a gentle tippler named Elwood P. Dowd, played to perfection by Stewart. Jesse White (the lonely Maytag repairman) made his film debut here. Few movies are as much fun as this. THE HAUNTING, 1963, 112m D: Robert Wise. Julie Harris, Claire Bloom, Richard Johnson, Russ Tamblyn, Lois Maxwell, Fay Compton Based on ShirleyJackson's masterpiece 'TheHaunting of HillHouse', this is probably the ultimate ghost movie. A parapsychologist and a team of student assistants investigate a haunted house. Based on the premise that no ghost ever hurts anyone physically; the damage is always done by the victim to himself, psychologically. Julie Harris is marvelous. INHERIT THE WIND, 1960, 127m D: Stanley Kramer. Spencer Tracy, Fredric March, Gene Kelly, Florence Eldridge, Dick York, Harry Morgan, Donna Anderson, Elliot Reid, Claude Akins, Noah Beery, Jr., Norman Fell. This should be required viewing for every Pagan. For many of us, there came a time when our own ideologies simply collided head-on with fundamental Christian faith, and we knew we could no longer accept it. Never has a movie embodied this theme so well. Based on the play by Jerome Lawrence and Robert E. Lee, it deals with the Scopes Monkey Trial of 1925 in Tennessee, where a high school teacher was arrested for teaching Darwin's Theory of Evolution. The debate that ensued was between two of the most brilliant minds of their day, the great trial lawyer Clarence Darrow for the defense, and two-time Presidential candidate William Jennings Bryan for the prosecution. Kelly's character is based on acid-tongued columnist H. L. Mencken. This is riveting, from first to last.

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JONATHAN LIVINGSTON SEAGULL, 1973, C-120m D: Hal Bartlett. Many seagulls. Although the film is flawed and drags a little toward the end, it is nevertheless well worth seeing. The photography is beautiful, and Neil Diamond's score (including 'Skybird') is marvelous. It is, of course, based on Richard Bach's marvelous tale of a little seagull that refuses to fit in with his flock, preferring to follow a higher, more mystical, calling. This is yet another one you should try to see on the big screen. LADYHAWKE, 1985, C-124m D: Richard Donner. Matthew Broderick, Rutger Hauer, Michelle Pfeiffer, Leo McKern, John Wood, Ken Hutchison, Alfred Molina. Whoever decidedon themusic for thisfilm should beshot! Think what a nice soundtrack by Clannad would have been like. That reservation aside, this is a great medieval fantasy concerning two lovers who have been separated by a curse, and a young thief who becomes their ally, an unusual but charming role for Matthew Broderick. (If anyone ever gets around to filming Katherine Kurtz's 'Deryni' books, this is the team that ought to do it.) THE LAST UNICORN, 1982, C-84m D: Rankin & Bass. Voices of Mia Farrow, Alan Arkin, Jeff Bridges, Tammy Grimes, Robert Klein, Angela Lansbury, Christopher Lee. Based on theincomparable fantasy novel by PeterS. Beagle, this is very adult animation. And because Beagle himself wrote the screenplay, this film contains spiritual one-liners that hit you right in the gut. Example: 'Never run from anything immortal. It attracts their attention.' Though this is NOT classic Disney animation (in fact, it looks like limited animation), the voice-work, screenplay, and art stylings are all so good, you're inclined to overlook it. Angela Lansbury's character voice for Mommy Fortuna is marvelous. And there's a lovely lyrical score by the group America. THE LAST WAVE, 1977-Australian, C-106m D: Peter Weir. Richard Chamberlain, Olivia Hamnett, (David) Gulpilil, Frederick Parslow, Vivean Gray, Nanjiwarra Amagula. Chamberlainplays anAustralian lawyerdefending anaborigine accused of a murder that was actually done by magic. This is a rare and wonderful glimpse into the tribal religion of the native Australians, their myths, and their belief in the Dream Time. Peter Weir (famed for 'Picnic at Hanging Rock') directs this atmospheric thriller. LEGEND, 1985-British, C-89m D: Ridley Scott. Tom Cruise, Mia Sara, Tim Curry, David Bennent, Alice Playten, Billy Barty. Oneof the mostvisually luscious filmsever created. Every frame is gorgeous. The plot is nearly archetypal, with evil (Curry) attempting to seduce innocence (Sara). Though it's hard to accept Cruise as the hero of this Grimm's-like fairy tale, Curry and Sara turn in good performances. The European version runs 20 minutes longer and retains the original (and, in my opinion, superior) musical score by Jerry Goldsmith. The American score is by Tangerine Dream.

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THE LORD OF THE RINGS, 1978, C-133m D: Ralph Bakshi. Voices of Christopher Guard, William Squire, John Hurt, Michael Sholes, Dominic Guard. This ambitious but flawed animated feature covers half of J.R.R. Tolkien's fantasy trilogy, ending much too abruptly. But for all the criticism usually heaped upon this film, there ARE moments of absolute genius. Such as the Dark Riders attempting to kill Frodo and friends in their beds at the Prancing Pony Inn. Or Gandalf and Frodo's moonlit walk through the Shire. Or the first time Frodo puts on the ring. These moments alone make the movie well worth seeing. NEVER CRY WOLF, 1983, C-105m D: Carroll Ballard. Charles Martin Smith, Brian Dennehy, Zachary Ittimangnaq, Samson Jorah. A brilliant performance by Smith (based on author Farley Mowat) as a young man sent to study wolves in the Arctic. Again, we are treated to the insights of the native culture (the Innuit), and are shown how it has been debased through contact with our own greedy culture. This film contains some of the most spectacular nature photography ever put on film. Ballard was chief nature photographer for Disney Studios for years. Try to see this one on the big screen. NOSFERATU THE VAMPYRE, 1979-West German, C-107m D: Werner Herzog. Klaus Kinski, Isabelle Adjani, Bruno Ganz, Roland Topor. Forvampire lovers, this film isthe creme de lacreme. Werner Herzog is a leader of modern German Expressionist cinema, and here he is operating at the top of his form. The spooky atmosphere is so thick you could peel it off the screen in layers. (Try to see this one in the theater.) The creepiness of Kinski's Dracula is equaled only by the classic beauty of Adjani's Lucy. This is the perfect film for Halloween night. The German language version with English subtitles is far superior to the English version, and slightly longer. (The SOUND of the German dialogue actually fits the mood of the film better.) ON A CLEAR DAY YOU CAN SEE FOREVER, 1970, C-129m D: Vincente Minnelli. Barbra Streisand, Yves Montand, Bob Newhart, Larry Blyden, Simon Oakland, Jack Nicholson. Alan Lerner & Burton Lane score. Probablyinspired by the case of BrideyMurphy, this musical is all about hypnosis, past life regression, ESP, reincarnation, and other 'New Age' topics (though 20 years too early). (One wonders how Shirley MacLaine missed starring in this. Yet, one is thankful for small favors.) Streisand is wonderful, especially in the lavish flashback sequences. Montand should have been replaced. Still, the plot's surprising turns are well within the realm of supernatural possibility.

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THE SERPENT AND THE RAINBOW, 1988, C-98m D: Wes Craven. Bill Pullman, Cathy Tyson, Zakes Mokae, Paul Winfield, Brent Jennings, Theresa Merritt, Michael Gough. Directed by Wes Craven (famed for his 'Nightmare on Elm Street' series), this is the true story of Wade Davis, an ethnobotanist who is sent to Haiti to bring back the secret of the so-called Zombie drug, tetrodotoxin. But the local practitioners of 'Voodoo' don't yield their secrets too easily and, before it's all over, Davis finds himself a victim of the drug -- which gives Craven carte blanche for the wonderful special effects he's famous for. Like 'The Believers', this film unfortunately shows the native religion (Voudoun) primarily in a negative light. Still, at times it manages to capture its beauty, mystery and innocence, especially in the festival scenes when the entire village spends the night asleep in a candle-lighted forest. 7 FACES OF DR. LAO, 1964, C-100m D: George Pal. Tony Randall, Barbara Eden, Arthur O'Connell, John Ericson, Kevin Tate, Argentina Brunetti, Noah Beery, Jr., Minerva Urecal, John Qualen, Lee Patrick, Royal Dano. For people who think that decent fantasy films are a recent development, this movie is going to come as a delightful surprise. The special effects and gentle magic of director George Pal was the perfect means of bringing the Charles Finney classic 'The Circus of Dr. Lao' to the screen. Randall, in a tour de force performance of six roles, is the mysterious Chinese guru, Dr. Lao, whose travelling circus changes the course of history for a small Western town. For the better. A lovely and funny film with a spiritual dimension that would appeal to every Pagan. Nice musical score by Leigh Harline combines Western and Oriental music. SILENT RUNNING, 1971, C-89m D: Douglas Trumbull. Bruce Dern, Cliff Potts, Ron Rifkin, Jesse Vint. Should be subtitled 'Druidsin Spaaaaace!!!' Aboard thedeep space ship Valley Forge, the very talented Bruce Dern (in his most likable film role ever) battles to save the last vestiges of the Earth's forests. Special effects by the team that created '2001'. And a brilliant musical score by Peter Schickele (whose better-known comic persona is P.D.Q. Bach), sung by Joan Baez. SLEEPING BEAUTY, 1959, C-75m D: Clyde Geronimi. Voices of Mary Costa, Bill Shirley, Elinor Audley, Verna Felton, Barbara Jo Allen, Barbara Luddy. The all-time masterpiece of the animator's art, this is the most lavish and most expensive (by contemporary standards) animated feature ever done by Disney studios. The uninitiated may babble about 'Fantasia', but the true cognoscente of animation know that THIS is the apogee of the art form. From the lush color stylings (heavy use of greens and purples), to the elegantly stylized backgrounds, to the figure of Maleficent (designed by Marc Davis), to a fire-breathing dragon that wasn't equaled until 'Dragonslayer', this film is superb. Voice work by Audley and Felton is outstanding. The film should also serve as a textbook example of how to adapt a classical score (Tchaikovsky's 'Sleeping Beauty Ballet') to a movie soundtrack. Never has it been done better. See it. One last consideration: this was filmed in the extra-wide-screen Technerama process, and naturally loses a lot when transferred to video. Try to see this in a theater. One with a BIG screen and a state-of-the-art sound system. You will be amazed.

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SOMETHING WICKED THIS WAY COMES, 1983, C-94m D: Jack Clayton. Jason Robards, Jonathan Pryce, Diane Ladd, Pam Grier, Royal Dano, Shawn Carson, Vidal Peterson, Mary Grace Canfield, James Stacy, narrated by Arthur Hill. RayBradbury's fantasy novel is brought tothe screen by a director who understands it. This is a mood piece, and it's done to perfection. It all takes place in that strange twilight halfway between children's make-believe and the world of the supernatural. You're never quite sure which it is. Jonathan Pryce is utterly mesmerizing as the sinister Mr. Dark, leader of a mysterious travelling carnival. He has so much screen presence you can barely take your eyes off him. I haven't seen an actor in such total control of a role since Gene Wilder did 'Willy Wonka'. An added bonus is that Bradbury himself wrote the screenplay, and it shows. It's a real cut above the insipid screenplays we're all used to. STAR WARS, 1977, C-121m D: George Lucas. Mark Hamill, Harrison Ford, Carrie Fisher, Peter Cushing, Alec Guinness, Anthony Daniels, Kenny Baker, voice of James Earl Jones (as Darth Vader) Despite the spaceships and high-tech doodads, this is really more fantasy than science fiction. And the reliance which director George Lucas placed in the theories of Joseph Campbell help shape a story that is very near to myth. The other two movies in the trilogy, 'The Empire Strikes Back' and 'Return of the Jedi' are also important. The main interest to most Pagans lies in the mystical sub-motif of 'the Force', a kind a 'mana' that is ethically neutral, but may be used in magic for either good (as evidenced by Obi Wan Kenobe) or evil (as evidenced by Darth Vader). In the second film, it is the great Jedi Master, Yoda (created by Muppet masters, Jim Henson and Frank Oz), who teaches us most about the Force. This is pure magic. THE WATCHER IN THE WOODS, 1980, C-84 D: John Hough. Bette Davis, Carroll Baker, David McCallum, Lynn-Holly Johnson, Kyle Richards, Ian Bannen, Richard Pasco. What I wouldn't giveto have seen thisas a teenager! Johnson stars as a girl whose family has just rented an old English country house, where she is haunted by the image of a young girl who disappeared years ago. During a strange seance-type initiation ritual. In the ruins of an old chapel. During a freak lightning storm. During an eclipse. The subtext is so thick you could cut it with a knife. Even though such elements remain unstated, for those of us interested in power points, ley lines, and astronomical alignments, this movie is a real treat. Someone Knew Something! Sadly, the end is badly flawed. But no matter, because the fun is in the getting there. A delightful cast, and great atmosphere throughout, make this film special. THE WICKER MAN, 1973-British, C-95m D: Robin Hardy. Edward Woodward, Christopher Lee, Britt Ekland, Diane Cilento, Ingrid Pitt, Lindsay Kemp. Based on the Anthony Shaffer thriller,this movie is a favorite of most Pagans. The plot concerns a police sergeant (Woodward) sent to investigate the disappearance of a young girl, on a small island off the coast of Scotland. There he finds a completely Pagan society. Local color and beautiful folk music enhance the most loving portrayal of a Pagan society ever committed to film. Unfortunately, in the end, the Pagans are 'revealed' to be the requisite bad guys. If you can overlook the ending, however, this is fine movie. Every Pagan I know who's seen it wants to move to Summer Isle immediately. WILLOW, 1988, C-125m D: Ron Howard. Val Kilmer, Joanne Whalley, Warwick Davis, Jean Marsh,

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Patricia Hayes, Billy Barty, Pat Roach, Gavan O'Herlihy. Despitethe story byGeorge Lucas, thisis NOT the'Star Wars' of the fantasy genre. Too derivative (especially Mad Martigan, who is a Han Solo clone). Still, the film has a lot to say about magic, and Davis gives a delightful performance. Jean Marsh is terrific as the evil Queen Bavmorda (in a role that almost parallels her role as Queen Mombi in 'Return to Oz'). And the scene in which Chirlindrea appears to Willow in the forest is as close to an epiphany of the Goddess as I've ever seen on film. That scene alone is worth the admission price. WINDWALKER, 1980, C-108m D: Keith Merrill. Trevor Howard, Nick Ramus, James Remar, Serene Hedin, Dusty Iron Wing McCrea. This is the best cowboy-and-Indian movie I've ever seen. Mainly because there are no cowboys in it. It is pure Native American. Trevor Howard is incredible as the old Indian chief who returns from the dead in order to protect his family, and restore to it a lost son, a twin who was stolen at birth by an enemy tribe. This film FEELS more like genuine Native American than any other I can think of. The Utah mountain scenery is breath-taking. Costuming (mostly furs) is authentic. And dialogue is actually in the Cheyenne and Crow languages, with English subtitles. And there's enough mysticism (especially in the old Indian's relationship with his horse) to please any Pagan audience. WIZARDS, 1977, C-80m D: Ralph Bakshi. Voices of Bob Holt, Jesse Wells, Richard Romanus, David Proval, Mark Hamill. Post-holocaust scenario withthe forcesof evil technologyled bythe wizard Blackwolf arrayed against the forces of benevolent magic led by the wizard Avatar. With background stylings a la Roger Dean, and character design that borrows from Vaughn Bode, this is tongue-in-cheek wizardry at its finest. The character of Elinor, a faery nymph, is a complete success -- a milestone in adult animation. Great voice work and nice music. And who is that wonderful (uncredited) narrator??? XANADU, 1980, C-88m D: Robert Greenwald. Olivia Newton-John, Michael Beck, Gene Kelly, James Sloyan, Dimitra Arliss, Katie Hanley. Yeah, yeah, I know. On one level, it's just Olivia Newton-John on roller-skates. But on another level, it is the story of how one of the nine muses of classical mythology (Terpsichore) comes down from Olympus to inspire a young artist. On yet a third level, it is the biggest Hollywood musical produced since the golden years of MGM. And it works well on all counts. The brilliant musical score (including several chart-toppers) is provided by the Electric Light Orchestra's Jeff Lynne, and Olivia does them up proper. Gene Kelly might not dance as well as he once did, but he can still charm as well. And did anyone notice that's Sandahl Bergman leading the muses in dance? As if that weren't enough, the film includes a delightful animated segment that marked the debut for Don Bluth studios, which later gave us 'The Secret of NIHM' and 'An American Tail'.

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C A N D L E M A S by Gwydion Cinhil Kirontin

It seems quite impossible that the holiday of Candlemas should be considered the beginning of Spring. Here in the heartland, February 2nd may see a blanket of snow mantling the Mother. Or, if the snows have gone, you may be sure the days are filled with drizzle, slush, and steel-grey skies -- the dreariest weather of the year. In short, the perfect time for a Pagan Festival of Lights. And as for Spring, although this may seem a tenuous beginning, all the little buds, flowers and leaves will have arrived on schedule before Spring runs its course to Beltane.

"Candlemas" is the Christianized name for the holiday, of course. The older Pagan names were Imbolc and Oimelc. "Imbolc" means, literally, "in the belly" (of the Mother). For in the womb of Mother Earth, hidden from our mundane sight but sensed by a keener vision, there are stirrings. The seed that was planted in her womb at the solstice is quickening and the new year grows. "Oimelc" means "milk of ewes", for it is also lambing season.

The holiday is also called "Brigit's Day", in honor of the great Irish Goddess Brigit. At her shrine, the ancient Irish capital of Kildare, a group of 19 priestesses (no men allowed) kept a perpetual flame burning in her honor. She was considered a goddess of fire, patroness of smithcraft, poetry and healing (especially the healing touch of midwifery). This tripartite symbolism was occasionally expressed by saying that Brigit had two sisters, also named Brigit. (Incidentally, another form of the name Brigit is Bride, and it is thus She bestows her special patronage on any woman about to be married or handfasted, the woman being called "bride" in her honor.)

The Roman Catholic Church could not very easily call the Great Goddess of Ireland a demon, so they canonized her instead. Henceforth, she would be "Saint" Brigit, patron saint of smithcraft, poetry, and healing. They "explained" this by telling the Irish peasants that Brigit was "really" an early Christian missionary sent to the Emerald Isle, and that the miracles she performed there "misled" the common people into believing that she was a goddess. For some reason, the Irish swallowed this. (There is no limit to what the Irish imagination can convince itself of. For example, they also came to believe that Brigit was the "foster-mother" of Jesus, giving no thought to the implausibility of Jesus having spent his boyhood in Ireland!)

Brigit's holiday was chiefly marked by the kindling of sacred fires, since she symbolized the fire of birth and healing, the fire of the forge, and the fire of poetic inspiration. Bonfires were lighted on the beacon tors, and chandlers celebrated their special holiday. The Roman Church was quick to confiscate this symbolism as well, using "Candlemas" as the day to bless all the church candles that would be used for the coming liturgical year. (Catholics will be reminded that the following day, St. Blaise's Day, is remembered for using the newly-blessed candles to bless the throats of parishioners, keeping them from colds, flu, sore throats, etc.) The Catholic Church, never one to refrain from piling holiday upon holiday, also called it the Feast of the Purification of the

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Blessed Virgin Mary. (It is surprising how many of the old Pagan holidays were converted to Maryan Feasts.) The symbol of the Purification may seem a little obscure to modern readers, but it has to do with the old custom of "churching women". It was believed that women were impure for six weeks after giving birth. And since Mary gave birth at the winter solstice, she wouldn't be purified until February 2nd. In Pagan symbolism, this might be re-translated as when the Great Mother once again becomes the Young Maiden Goddess.

Today, this holiday is chiefly connected to weather lore. Even our American folk-calendar keeps the tradition of "Groundhog's Day", a day to predict the coming weather, telling us that if the Groundhog sees his shadow, there will be "six more weeks" of bad weather (i.e., until the next old holiday, Lady Day). This custom is ancient. An old British rhyme tells us that "If Candlemas Day be bright and clear, there'll be two winters in the year." Actually, all of the cross-quarter days can be used as "inverse" weather predictors, whereas the quarter- days are used as "direct" weather predictors.

Like the other High Holidays or Great Sabbats of the Witches' year, Candlemas is sometimes celebrated on it's alternate date, astrologically determined by the sun's reaching 15-degrees Aquarius, or Candlemas Old Style (this year, February 6th). Another holiday that gets mixed up in this is Valentine's Day. Ozark folklorist Vance Randolf makes this quite clear by noting that the old-timers used to celebrate Groundhog's Day on February 14th. Once again, this shows the resultant confusion of calendar changes and "lost days" that have accumulated down the centuries. For modern Witches, Candlemas O.S. may be seen as the Pagan version of Valentine's Day, with a de-emphasis of "hearts and flowers" and an appropriate re-emphasis of Pagan carnal frivolity. This also re-aligns the holiday with the ancient Roman Lupercalia, a fertility festival held at this time, in which the priests of Pan ran through the streets of Rome whacking young women with goatskin thongs to make them fertile. The women seemed to enjoy the attention and often stripped in order to afford better targets.

One of the nicest folk-customs still practiced in many countries, and especially by Witches in the British Isles and parts of the U.S., is to place a lighted candle in each and every window of the house, beginning at sundown on Candlemas Eve (February 1), allowing them to continue burning until sunrise. Make sure that such candles are well seated against tipping and guarded from nearby curtains, etc. What a cheery sight it is on this cold, bleak and dreary night to see house after house with candle-lit windows! And, of course, if you are your Coven's chandler, or if you just happen to like making candles, Candlemas Day is the day for doing it. Some Covens hold candle-making parties and try to make and bless all the candles they'll be using for the whole year on this day.

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Other customs of the holiday include weaving "Brigit's crosses" from straw or wheat to hang around the house for protection, performing rites of spiritual cleansing and purification, making "Brigit's beds" to ensure fertility of mind and spirit (and body, if desired), and making Crowns of Light (i.e. of candles) for the High Priestess to wear for the Candlemas Circle, similar to those worn on St. Lucy's Day in Scandinavian countries. All and all, this is certainly one of the prettiest holidays celebrated in the Pagan seasonal calendar.

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OPENING THE CIRCLE The High Priestess goes to each of the four directions in turn, and draws a Banishing Pentacle, saying, Guardians of the East (South, West, North), Powers of Air (Fire, Water, Earth), we thank you For joining in our circle And we ask for your blessing As you depart May there be peace between us Now and forever. Blessed be. She raises her athame to the sky and touches it to the earth, then opens her arms and says, The circle is open, but unbroken, May the peace of the Goddess Go in your hearts, Merry meet, and merry part. And merry meet again. Blessed be.

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Ritual of Casting Sacred Circle Many times we are asked "how do you cast a circle ?" There are so many different was that this can be done. Differs from each Tradition to the next. Even within our own Avaloian Tradition we make improvisions on this.

The main factor is to cast a sacred space. A space that separates this world from the other. A space that we ourselves make holy. And that is what is important. A space that you set aside from all else, to glorify and exalt. For you are the one casting, cleansing, purifying, and setting it aside from all else.

Before you cast, one should make sure of the intent of casting. Ask yourself why you are doing it. Once you have this the gathering is made easier. If you are doing this with a group of people One must be chosen to be the Lord or Lady. The Lord or Lady usually has one person who waits them. This is not to say the Lord or Lady is higher than they, but the fact that they shall be the God/dess incarnate. You may also do this solitary. Depending on the amount tending.

The Lord/Lady has the sword brought to them. All else are standing outside where the circle is to be cast. The Lord/Lady takes the sword and walk deosil (clockwise) around the space to be cast. The wait has a small bell with them. Beginning at the East, the sword, in a non-threatening manner, is raised. The wait rings the bell. All fill fall silent. Moving clockwise the Lord/Lady salute each direction. If there are four novices present each will stand to the directions as the Lord/Lady passes.

Lord/Lady: Let all those that wish to partake enter ye now ! (the bell is rung)

Everyone enters by stepping forward (no actual circle has been cast yet)

Wait: My Lord/Lady all those that wish to partake in this Magickal Rite are now present. I pray you, cast the Sacred Circle.

Lord/Lady: What thou doth sees makes here this night, shall be forever within this circle. So Mote It Be !

(When anyone speaks the So Mote It Be or Blessed Be, all shall repeat it)

Again at the East, the Lord/Lady takes the sword and draws within the ground or upon the floor the circle saying as the pass...

"I draw this magick circle let no evil or ill will cross its mark."

Once the Lord/Lady has reached the East again, They take the sword and place it upon the shoulders of the novice, and says... "be thou the guardian of this gate... I call I summon I stir oh ye spirits of Air, come forth now I pray thee and witness our Rite. So Mote It Be !"

The Guardian answers: I am he/she the guardian, no evil or ill will shall pass by me, My Lord/Lady.

the Wait rings the bell

The Lord/Lady goes to each quarter and perform the same, on each guardian. The Wait will ring the bell as each guardian answers. Once the quarters are called the Lord/Lady goes to the center of the circle as the Wait preforms the cleansing of the circle with salt and water.

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Incense can be used instead of salt and water mixture. The Lord/Lady summons the spirit of the Great Lady and the Great Lord by saying....

Great Lady witness now your children who stand before you in Perfect Love and Perfect Trust.

Standing East, with the censer the Lord/Lady says.... Great Maiden Come To Us.....

All repeat....

Standing South, with the torch or candle the Lord/Lady says.... Great Mother Come To Us....

All repeat...

Standing West, with chalice of wine or water, the Lord/Lady says... Ancient Queen of Wisdom Come To Us....

All repeat...

Standing North, with the salt, the Lord/Lady says.... Brother Come To Us...

All Repeat...

Drumming, rattles, any form of music making can be added to this. As you can take note there really isn't any particular God or Goddess called, this is the Avaloian Tradition. All Gods are one God, all Goddesses are one Goddess.

So there is the very basic beginnings of Magical Workings... you can take it from here..... Do What Thou Wilt, Save Harm None, Shall Be the Whole.

Bright Blessing... Lord OberRon Knight of the Sacred Light

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LOOKING AT YOURSELF

before you go a step further, take a good long look at your desires, motivation and skills. What role do you see yourself playing in this new group? "Ordinary" member? Democratic facilitator? High Priestess? And if the last -- why do you want the job?

The title of High Priestess and Priestess are seductive, conjuring up exotic images of yourself in embroidered robes, a silver crescent (or horned helm) on your brow, adoring celebrants hanging on every word which drops from your lips...

Reality check. The robes will be stained with wine and candle wax soon enough, and not every word you speak is worth remembering. A coven leader's job is mostly hard work between rituals and behind the scene. It is not always a good place to act out your fantasies, because the lives and well-being of others are involved, and what is flattering or enjoyable to you man not be in their best interest. So consider carefully.

If your prime motive is establishing a coven is to gain status and ego gratification, other people will quickly sense that. If they are intelligent, independent individuals, they will refuse to play Adoring Disciple to your Witch Queen impressions. They will disappear, and that vanishing act will be the last magick they do with you.

And if you do attract a group ready to be subservient Spear Carriers in your fantasy drama -- well, do you really want to associate with that kind of personality? What are you going to do when you want someone strong around to help you or teach you, and next New Moon you look out upon a handful of Henry Milquetoasts and Frieda Handmaidens? If a person is willing to serve you, the they will also become dependent on you, drain your energy, and become disillusioned if you ever let down the Infallible Witch Queen mask for even a moment.

Some other not-so-great reasons for starting a coven: a) because it seems glamorous, exotic, and a little wicked; b) because it will shock your mother, or c) because you can endure your boring, flunky job more easily if you get to go home and play Witch at night.

Some better reasons for setting up a coven, and even nomination yourself as High Priest/ess, include: a) you feel that you will be performing a useful job for yourself and others; b) you have enjoyed leadership roles in the past, and proven yourself capable; or c) you look forward to learning and growing in the role.

Even with the best motives in the world, you will still need to have -- or quickly develop -- a whole range of skills in order to handle a leadership role. If you are to be a facillitator of a study group, group process insights and skills are important. These include:

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1) Gatekeeping, or guiding discussion in such a way that everyone has an opportunity to express ideas and opinions;

2) Summarizing and clarifying;

3) Conflict resolution, or helping participants understand points of disagreement and find potential solutions which respect everyone's interests;

4) Moving the discussion toward consensus, or at any rate decision, by identifying diversions and refocussing attention on goals and priorities; and

5) Achieving closure smoothly when the essential work is complected, or an appropriate stopping place is reached.

In addition to group process skills, four other competencies necessary to the functioning of a coven are: ritual leadership, administration, teaching, and counseling. In a study group the last one may not be considered a necessary function, and the other three may be shared among all participants. But in a coven the leaders are expected to be fairly capable in all these areas, even if responsibilities are frequently shared or delegated. Let us look briefly at each.

Ritual leadership involves much more that reading invocations by candlelight. Leaders must understand the powers they intend to manipulate: how they are raised, channeled and grounded. They must be adept at designing rituals which involve all the sensory modes. They should have a repertoire of songs and chants, dances and gestures or mudras, incense and oils, invocations and spells, visual effects and symbols, meditations and postures; and the skill to combine these in a powerful, focused pattern. They must have clarity of purpose and firm ethics. And they must understand timing: both where a given ritual fits in the cycles of the Moon, the Wheel of the Year, and the dance of the spheres, and how to pace the ritual once started, so that energy peaks and is channeled at the perfect moment. And they must understand the Laws of Magick, and the correspondences, and when ritual is appropriate and when it is not.

By administration, we refer to basic management practices necessary to any organization. These include apportioning work fairly, and following up on its progress; locating resources and obtaining them (information, money, supplies); fostering communications (by telephone, printed schedules, newsletters etc.); and keeping records (minutes, accounts, Witch Book entries, or ritual logbook). Someone or several someone's has to collect the dues if any, buy the candles, chill the wine, and so forth.

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Teaching is crucial to both covens and study groups. If only one person has any formal training or experience in magick, s/he should transmit that knowledge in a way which respects the intuitions, re-emerging past life skills, and creativity of the others. If several participants have some knowledge in differing areas, they can all share the teaching role. If no one in the group has training and you are uncertain where to begin, they you may need to call on outside resources: informed and ethical priest/esses who can act as visiting faculty, or who are willing to offer guidance by telephone or correspondence. Much can be gleaned from books, or course -- assuming you know which books are trustworthy and at the appropriate level -- but there is no substitute for personal instruction for some things. Magick can be harmful if misused, and an experienced practitioner can help you avoid pitfalls as well as offering hints and techniques not found in the literature.

Counseling is a special role of the High Priest/ess. It is assumed that all members of a coven share concern for each other's physical, mental, emotional and spiritual welfare, and are willing to help each other out in practical ways. However, coven leaders are expected to have a special ability to help coveners explore the roots of their personal problems and choose strategies and tactics to overcome them. This is not to suggest that one must be a trained psychoanalyst; but at the least, good listening skills, clear thinking and some insight into human nature are helpful. Often, magickal skills such as guided visualization, Tarot counseling and radiasthesia (pendulum work) are valuable tools as well.

Think carefully about your skills in these areas, as you have demonstrated them in other organizations. Ask acquaintances or co-workers, who can be trusted to give you a candid opinion, how they see you in some of these roles. Meditate, and decide what you really want for yourself in organizing the new group. Will you be content with being a catalyst and contact person -- simply bringing people with a common interest together, then letting the group guide its destiny from that point on? Would you rather be a facillitator, either for the first months or permanently: a low- key discussion leader who enables the group to move forward with a minimum of misunderstanding and wasted energy? Or do you really want to be High Priestess -- whatever that means to you -- and serve as the guiding spirit and acknowledged leader of a coven? And if you do want that job, exactly how much authority and work do you envision as part of it? Some coven leaders want a great deal of power and control; others simply take an extra share of responsibility for setting up the rituals (whether or not they actually conduct the rites), and act as "magickal advisor" to less experienced members. Thus the High Priest/ess can be the center around which the life of the coven revolves, or primarily an honorary title, or anything in between.

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That is one area which you will need to have crystal-clear in your own mind before the first meeting (of if you are flexible, at least be very clear that you are). You must also be clear as to your personal needs on other points: program emphasis, size, meeting schedule, finances, degree of secrecy, and affiliation with a tradition or network. You owe it to prospective members and to yourself to make your minimum requirements known from the outset: it can be disastrous to a group to discover that members have major disagreements on these points after you have been meeting for six months.

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BLOOD SACRIFICE by Althea Whitebirch

We have all moved through periods of crisis in our lives; things ranging from the sublime to the ridiculous, from the death of someone close to us to final exams. Events which are extremely stressful--which threaten our lives, home, future or security--would seem t call for strong measures of assistance. There have been many times that I have felt that the course of events required swift and strong intervention of a deity. Blood sacrifice is, to my mind, one of the more powerful magics one could perform, and so seemed particularly suitable for this. But it's rather ethically sticky.

I may feel that the kind of energy contained in the outpouring of blood would be most efficacious in a serious situation, but I'm dead-set against the use of an unwilling victim for the purpose. So, in the past I've spilled my own blood with an athame, at the same time offering up prayers; it just didn't seem to work as well as I thought it would. Perhaps, I thought, one needs lots of blood to generate any appreciable amount of energy.

Then a friend suggested what seemed the perfect solution--blood donation! I'd been giving blood for several years and the thought just never had occurred to me before. So the next time I went in to donate, I approached it as ritual sacrifice for a particular purpose, and both the process and results seemed to be much improved. Since then I've gone to donate blood many times, each time with a prayer for healing for the recipient of my blood, and a request for aid from the deity that seemed most appropriate.

For those of you who've never donated blood before, I can provide a few details of the process. It's not very frightening, and it can be a very spiritually moving experience, I'll tell you! As well, remember that you don't sell blood (at least not in Puget Sound), you donates it. You can sell plasma--the straw-colored fluid that makes up the bulk of your blood--but not blood itself.

The first time you go in you'll fill out a medical questionnaire: the Puget Sound Blood Bank doesn't want your blood if you're ill right then (or just getting over something), taking certain medications, ever had hepatitis or malaria, or are in a high-risk category for contracting AIDS (Haitian, homosexual, needle-using drug user or prostitute). If you have any questions, they'll be happy to answer them.

After you fill out the questionnaire, they'll take your blood pressure and a blood sample (like sticking your finger with a pin) to test your hemocrit (% of hemoglobin) as well as determining what type your blood is. If your hemocrit count isn't high enough they'll send you home. Nowadays, all blood is sent to a lab to be tested for presence of AIDS anti-bodies as well; if you test positive they'll notify you by mail. You'll be asked if you've eaten in the last four hours, and if not, sent to the canteen for cookies and juice.

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Then comes the fun part--you go lie down on a table where a phlebo- tomist (who draws the blood) asks you some questions, verifies your name, and then sets you up to donate. They tie a rubber hose around your arm, so the vein will stand out and be easy to find. They use cold liquid ethyl chloride on your arm, to numb it where the needle goes in. I won't say that it doesn't hurt when the needle is inserted--it does but it's tolerable--when it's in place though, you'll hardly know it's there. (You may get the idea from all this that I'm a stoic--hardly! I'm a wimp when it comes to pain, but this I can handle.) At this time they'll leave you there for up to five minutes while you clench and relax your hand (to keep the blood from clotting) and the blood flows into a little plastic bag. It's warm and red, and rather reassuring, really. At this time you can get into some really serious prayer, or hum a little healing chant for the person your blood's going to. (I once was doing this and got a flash image of a little boy, a burn victim. I always wondered who got my blood that day.) I wouldn't recommend getting too spaced-out though; remember you've got to be able to return to yourself when you want to, and the physical effects of giving blood can make some people light-headed or slightly woozie. When they ask you how you're feeling, be honest, not macho. You don't want to embarrass yourself by fainting.

Afterwards they'll ask you to have some juice and cookies. By all means, do! For one thing, you've earned them; for another it's impor- tant to replace the fluid and blood sugar you just gave up. Working magic really takes it out of you, too (at least it does me).

In my experience, there are several good reasons to use this parti- cular method of blood sacrifice: a) It doesn't require the death of one of the Gods' children. b) It is giving of yourself--for the good of others as well as your own. c) It is safe--the Blood Bank uses sterile instruments and never re-uses needles, so you can't catch anything. d) You have the added benefit of being able to see the blood as it's being given (somehow that adds to my experience), and a pint is a lot more than I've ever been able to get with a knife! Next time you want to get the Gods' attention, try it!

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The Grove of Phoenix Rising * FOUR WEEK FAST * FIRST WEEK * If you normally eat meat, begin to eliminate it from your diet during this first week. If you feel you must eat it, eat a small amount and no more than 3 times during the week. * Eliminate all alcoholic beverages, carbonated beverages (except for bottled waters such as Artesia, etc.), and diet drinks. Substitute fruit juices or fruit drinks. * Refrain from smoking (anything), or using any other intoxicants. * Cut way back on any other stimulants, such as coffee or tea or cocoa. No more than three cups a day if you are a heavy coffee or tea drinker. * Use as little salt as possible and no other spices. * Refrain from sweets - cakes, pies, candy. * Drink large amounts of fluids, especially water. * * SECOND WEEK * Eliminate meat entirely. Substitute dairy products - IN MODERATION. * Continue to limit intake of stimulants (coffee, tea, cocoa), cutting back to no more than two cups a day. * Continue to avoid tobacco, alcohol, other intoxicants, spices, and soft drinks, and use as little salt as possible. * Continue to drink large amounts of water. * Your diet should consist largely of vegetables and grains, with large amounts of liquids. * * THIRD WEEK * Limit intake of stimulants (coffee, tea, cocoa) to one cup a day. * Continue to avoid tobacco, alcohol, other intoxicants, meat, spices, and soft drinks, and use as little salt as possible. * Do not use meat in seasoning vegetables. * Your diet should consist of vegetables and fruits only. Raw vegetables and fruits are best (nuts can be included). Drink large amounts of water and substitute fruit or vegetable juices for meals as often as possible. *

FOURTH WEEK (first four days) *

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Fluids only. Fruit and vegetable juices in desired quantity, cutting back each day. Drink large amounts of water. If you feel you must have coffee, limit it to a cup a day (a half cup if possible). * If you feel you must have something the first day or so of this week, a small handful of raisins or other dried fruit may be taken. Nibble slowly. As the week progresses, continue to cut back on nibbles and the amount of juice taken. A spoonful of honey added to hot water helps satisfy the craving for hot beverages and gives you an energy boost. * * THE FAST * The fast should last for three days. It is best to do this on a weekend and if possible, alone and in the woods. (Go camping!) * Drink lots of water and if you feel the need for an energy stimulant, a small amount of honey may be added to hot water. * Spend as much time as possible in meditation. This period should sooth your spirit as well as cleanse your body. RELAX! * You will probably want to sleep a lot. Do so. Allow yourself to drift with your thoughts. Do not attempt to solve your problems during this time. They will solve themselves later, for your mind will be clearer after the fast is over. * Most people feel great the first day, a little weakness the second day, and great again on the third day. * * AFTER THE FAST * Eat lightly for your first meal after the fast. It is best to begin by returning to fruit and vegetable juices and working your slowly into solid foods over a few days. * * THE MOST IMPORTANT THING TO REMEMBER IS TO DRINK LARGE AMOUNTS OF WATER ALL THE WAY THROUGH! This flushes out toxins the body is releasing.

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THE ANCIENT ART

Once upon a time, a long time ago, there were people who believed in laughter, joy and love. They believed in many deities, but the most important to them was their Great Mother Goddess. They believed in and lived with the powers of Nature. They reveled in the Wind, the Rain, the Snow and the Sunlight. They marveled at and revered the changing of the seasons and saw therein great excitement and wisdom to be gained. They knew that if they tended, cared for and loved the Earth, in return She would provide for, care for and love them. They saw that all around them the world was filled with Life, much as their own but in many different and wonderful forms. They felt the life of the flowers, plants and trees and respected them for that life essence. They looked about and observed all the many types of animals and saw that they were kindred to them and loved them. They felt and observed the great Love of the Goddess all about them and knew kinship with the Moon. They were practioners of The Old Religion, worshipers of The Great Mother.

Witch! The very word instantly invokes visions for each of us, visions which vary greatly from individual to individual. Many of these visions, however, are quite false, brought about by many centuries of severe persecutions, misrepresentations, prejudice and, in recent years, lack of knowledge. Witchcraft! What is it really?

Witchcraft is the oldest, most irrepressible religion in the world because it stimulates the intellect, promotes a simple, practical way of life and, most importantly, is emotionally satisfying. Its roots lie in the ancient Matriarchal systems of Goddess worship. A religion of Nature in which the primary deity is female (The Essence of Femininity, The Earth Mother, The Great Mother, etc.).

It was easy for the Wise Ones to look at the world around them and see the great importance of Feminine Principle. The female was, indeed, the one who bore the young, perhaps the most magickal of all events to ancient man. Then, she played by far the most important role in rearing the young, being totally responsible for feeding, for without her milk there was no life past birth. She was responsible for the teaching and early care of the young. In all youths the greatest comfort and nurturing love were connected with the mother. These revelations and experiences could hardly lead to any other choice than the total reverence and deification of the female.

Although The Great Mother is the most important deity, Witches do, generally, recognize many Goddesses and/or Gods and are, therefore, polytheistic. The tenets of Witchcraft are few but all-encompassing, for with three simple Universal Observations all of life can be explained and understood:

1) Reincarnation - Mortality 2) Cause & Effect - Magick 3) Retribution - Morality

Reincarnation enlightens the Witch to the fact that, as we come

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to this material world over and over in a series of learning periods, or lifetimes, we will eventually have to experience all things, be all things, understand all things. This creates a great tolerance for other viewpoints in the Witch.

Cause & Effect, and an understanding of it, allows the Witch to see what makes the world work and how to live most efficiently. It gives them a great advantage in that it explains the working of Magick.

Retribution shows the Witch, in graphic terms, that every thought one might have, every action one may take, is returned in like kind. This realization forms the basis of the Moral Code of the Witch.

The Patriarchal Societies which evolved in later times had no tolerance for the Goddess religions and systematically set out to destroy the material vestiges, kill or convert the adherents and wipe out all knowledge of them. They destroyed the temples and other places of worship, desecrated the sacred groves and magickal places, attempted to pervert the old deities, mutilated and totally suppressed sacred art, tore down libraries and burned books, tortured and killed the practitioners of the Old Religions, demeaned, persecuted and oppressed women in general and passed strictly enforced laws which made theirs the State Religion and forbade all other viewpoints.

Despite the centuries of insidious persecution, deliberate destruction and perversions at the hands of the Christian Conspirators, Witchcraft has survived.

COMMON INQUIRIES

I've heard the terms 'White Witch' and 'Black Witch'. Can you explain?

In this connotation, white is referring to Positive, Black is referring to Negative. A White Witch then is someone who tries to do Positive or Good things. Black Witch could be a term used to describe someone who deliberately does Negative or Bad things. A True Witch believes in the Law of Retribution and would never deliberately harm anyone or anything or participate in Negative or Destructive acts.

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Is it possible for me to practice Witchcraft and remain a Christian?

No. The Christian Doctrine states, unequivocally, that Christians shall have no other Gods before the Christian God. Christian Doctrine says to believe in any other deities or to practice any other religion is not only evil but should be punished by death, specifically naming Witchcraft. The Christian Doctrine also denies Reincarnation and prescribes punishment for those who practice Magick.

Devil worship?

Witches do not worship the Devil. Witchcraft predates Christianity and does not incorporate a belief in the Christian Devil.

The Wise Ones did deify the Masculine Principle and quite often He was depicted as The Great Horned God; Pan, Cernunnos, the Great Stag, The Green Man. To the Traditional Witch, the Masculine Deity (the Goddess' Consort) is very important, revered and loved. He is the perfect Father, the Lord Protector. The Horned God of the Witches is loving, kind and good.

Don't men have difficulty with a supreme female deity? There are some groups which give equal status to the female and male deities.

Neo-Pagans are, by definition, people who attempt to live with the Old Country Ways in a new, modern day manner. And while, in this modern era, equal status for the deities may be popular, as it relates to Witchcraft it is historically incorrect. Therefore, a group which does not recognize the Goddess as primary deity is not practicing The Ancient Art. Indeed, they, generally, know very little about Witchcraft, despite their claims. Traditional Dualistic Witches do most emphatically believe that women and men are equal, but have no trouble relating to the Goddess. The Male Witch finds great comfort and solace in his Great Mother.

Do I have to join a Coven?

No. It is not necessary nor is it desirable for a great many people. Some people enjoy the support and companionship a Coven provides, others enjoy solitary worship. The Coven, which is an extremely close knit worship group, may not be possible for some because of location, family climate, availability, etc.

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Why is Witchcraft secretive?

The horror of the 'Burning Time' is still very real to the Witch. The past persecutions were severe. Even so, in today's more enlightened society the need for complete secrecy has lessened and many are able to share their beliefs openly. Very few, however, are willing to expose their very personal and private religious expressions to others who may not understand.

What do I have to do to become a Witch?

The answer to this question is very simple. To become a Witch one must follow the religion of Witchcraft. To do this one must believe in the Goddess as primary deity and follow the three basic tenets. How simple! How uncomplicated! How Pagan! Everything else concerning witchcraft is simply minor details. Details that vary from Aspect to Aspect, Coven to Coven and individual to individual. The details are relatively personal. They should not become more important than the basic tenets. If you do not understand, believe and practice Witchcraft, you are not a Witch. No one can make you a Witch. Reading about it can not make you a Witch. An Initiation can not make you a Witch. Saying you are a Witch, one thousand and fifty two times, can not make you a Witch.

In the search for your individual path beware of those who would take advantage of you. Do not fall prey to the unscrupulous charlatans who would swindle you in a monetary sense (mail-order courses, charges for teaching or initiations, vows of poverty, etc.), exploit you sexually or manipulate you for their own personal ego-trips.

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'Of all forms of caution, caution in love is perhaps the most fatal to true happiness.' -- Bertrand Russell CHARMED, I'M SURE The Ethics of Love Spells ========================= by Mike Nichols * * * * * * * * * * * * * * *

To gain the love of someone: On a night of the full moon, walk to a spot beneath your beloved's bedroom window, and whisper his/her name three times to the nightwind. --Ozark love spell

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

It seems tobe an immutable law ofnature. You are interviewedby a local radio or TV station, or in some local newspaper. The topic of the interview is Witchcraft or Paganism, and you spend the better part of an hour brilliantly articulating your beliefs, your devotion to Goddess and nature, the difference between Witchcraft and Satanism, and generally enlightening the public at large. The next day, you are flooded with calls. Is it people complimenting you on such a splendid interview? No. People wanting to find out more about the religion of Wicca? Huh-uh. People who are even vaguely interested in what you had to say??? Nope. Who is it? It's people asking you to do a love spell for them! This used to drive me nuts. I'd take a deep breath and patiently explain (for the thousandth time) why I won't even do love spells for myself, let alone anyone else. This generally resulted in my caller becoming either angry or defensive, but seldom more enlightened. 'But don't you DO magic?', they ask. 'Only occasionally,' I answer. 'And aren't most magic spells love spells?', they persist. That was the line I really hated, because I knew they were right! At least, if you look at the table of contents of most books on magic, you'll find more love spells than any other kind. This seems as true for the medieval grimoire as for the modern drugstore paperback.

Why? Why so many books containing so many love spells? Why such an emphasis on a kind of magic that I, personally, have always considered very negative? And to make matters even more confusing, the books that do take the trouble of dividing spells between 'positive' and 'negative' magic invariably list love spells under the first heading. After all, they would argue, love is a good thing. There can never be too much of it. Therefore, any spell that brings about love must be a GOOD spell. Never mind that the spell puts a straightjacket on another's free will, and then drops it in cement for good measure.

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And thatis whyI hadalways assumedlove magicto benegative magic. Years ago, one of the first things I learned as a novice Witch was something called the Witch's Rede, a kind of 'golden rule' in traditional Witchcraft. It states, 'An it harm none, do what thou will.' One uses this rede as a kind of ethical litmus test for a spell. If the spell brings harm to someone -- anyone (including yourself!) -- then don't do it! Unfortunately, this rule contains a loophole big enough to fly a broom through. It's commonly expressed, 'Oh, this won't HARM them; it's really for their own good.' When you hear someone say that, take cover, because something especially nasty is about to happen.

That's why I had to develop my own version of the Witch's Rede. Mine says that if a spell harms anyone, OR LIMITS THEIR FREEDOM OF THOUGHT OR ACTION IN ANY WAY, then consider it negative, and don't do it. Pretty strict, you say? Perhaps. But there's another law in Witchcraft called the Law of Threefold Return. This says that whatever power you send out, eventually comes back to you three times more powerful. So I take no chances. And love spells, of the typical make-Bobby-love-me type, definitely have an impact on another's free will.

Sowhy are they so common? It's taken me yearsto make peace with this, but I think I finally understand. The plain truth is that most of us NEED love. Without it, our lives are empty and miserable. After our basic survival needs have been met, we must have affection and companionship for a full life. And if it will not come of its own accord, some of us may be tempted to FORCE it to come. And nothing can be as painful as loving someone who doesn't love you back. Consequently, the most common, garden-variety spell in the world is the love spell.

Is there ever a way to do a love spell and yet stay within the parameters of the Witch's Rede? Possibly. Some teachers have argued that if a spell doesn't attempt to attract a SPECIFIC person into your life, but rather attempts to attract the RIGHT person, whomever that may be, then it is not negative magic. Even so, one should make sure that the spell finds people who are 'right' for each other -- so that neither is harmed, and both are made happy.

Is there ever an excuse for the make-Bobby-love-me type of spell? Without endorsing this viewpoint, I must admit that the most cogent argument in its favor is the following: Whenever you fall in love with someone, you do everything in your power to impress them. You dress nicer, are more attentive, witty, and charming. And at the same time, you unconsciously set in motion some very powerful psychic forces. If you've ever walked into a room where someone has a crush on you, you know what I mean. You can FEEL it. Proponents of this school say that a love spell only takes the forces that are ALREADY there -- MUST be there if you're in love -- and channels them more efficiently. But the energy would be there just the same, whether or not you use a spell to focus it.

Iwon't attempt to decidethis one for you. People must arrive at their own set of ethics through their own considerations. However, I would call to your attention all the cautionary tales in folk magic about love spells gone awry. Also, if a love spell has been employed to join two people who are not naturally compatible, then one must keep pumping energy into the spell. And when one finally tires of this (and one will, because it is hard work!) then the spell will unravel amidst an emotional and psychic hurricane that will make the stormiest divorces seem calm by comparison. Not a pretty picture. It should be noted that many spells that pass themselves off as love spells are, in reality, sex spells. Not that there's anything surprising

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in that, since our most basic needs usually include sex. But I think we should be clear from the outset what kind of spell it is. And the same ethical standards used for love spells can often be applied to sex spells. Last year, the very quotable Isaac Bonewits, author of 'Real Magic', taught a sex magic class here at the Magick Lantern, and he tossed out the following rule of thumb: Decide what the mundane equivalent of your spell would be, and ask yourself if you could be arrested for it. For example, some spells are like sending a letter to your beloved in the mail, whereas other spells are tantamount to abduction. The former is perfectly legal and normal, whereas the latter is felonious.

One mitigating factor in your decisions may be the particular tradition of magic you follow. For example, I've often noticed that practitioners of Voudoun (Voodoo) and Santeria seem much more focused on the wants and needs of day-to-day living than on the abstruse ethical considerations we've been examining here. That's not a value judgement -- just an observation. For example, most followers of Wicca STILL don't know how to react when a Santerian priest spills the blood of a chicken during a ritual -- other than to feel pretty queasy. The ethics of one culture is not always the same as another.

And speaking of cultural traditions, another consideration is how a culture views love and sex. It has often been pointed out that in our predominant culture, love and sex are seen in very possessive terms, where the beloved is regarded as one's personal property. If the spell uses this approach, treating a person as an object, jealously attempting to cut off all other relationships, then the ethics are seriously in doubt. However, if the spell takes a more open approach to love and sex, not attempting to limit a person's other relationships in any way, then perhaps it is more defensible. Perhaps. Still, it might be wise to ask, Is this the kind of spell I'd want someone to cast on me?

Love spells. Whether to dothem or not. If you area practitioner of magic, I dare say you will one day be faced with the choice. If you haven't yet, it is only a matter of time. And if the answer is yes, then which spells are ethical and which aren't? Then you, and only you, will have to decide whether 'All's fair in love and war', or whether there are other, higher, metaphysical considerations.

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DRAWING DOWN THE MOON

In this ritual the Goddess becomes incarnate in the High Priestess. The High Priestess stands in front of the altar with her back to it. She holds the wand in her right hand and the scrounge in her left. She crosses her wrists and crosses the wand and scrounge above them while holding them close to her breast. The High Priest stands in front of her and says:

"Diana, queen of night In all your beauty bright, Shine on us here, And with your silver beam Unlock the gates of dream; Rise bright and clear. On Earth and sky and sea, Your magic mystery Its spell shall cast, Wherever leaf may grow, Wherever tide may flow, Till all be past. O secret queen of power, At this enchanted hour We ask your boon. May fortune's favor fall Upon true witches all, O Lady Moon!"

The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet, both knees, womb, both breasts, and the lips, starting with the right of each pair. He says, as he does this:

"Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names."

For the kiss on the lips, they embrace, length to length, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips.The High Priest kneels again and invokes:

"I invoke thee and call upon thee, Mighty Mother of us all, bringer of all fruitfulness; by seed and root, by bud and stem, by leaf and flower and fruit, bylife and love doI invoke theeto descend uponthe body of this, thy servant and priestess."

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During this invocation he touches her with his right forefinger on her right breast, left breast, and womb, repeats the set and finally the right breast. Still kneeling, he spreads his arms out and down, with the palms forward and says:

"Hail Aradia! From the Amalthean Horn Pour forth thy store of love; I lowly bend Before thee, I adore thee to the end, With loving sacrifice thy shrine adore. Thy foot is to my lip (he kisses her right foot) my prayer up borne Upon the rising incense smoke; then spend Thine ancient love, O Mighty One, descend To aid me, who without thee am forlorn."

The High Priest stands up and steps backwards. The High Priestess draws the Invoking Pentagram of Earth in the air with the wand and says:

"Of the Mother darksome and divine Mine the scrounge, and mine the kiss; The five point star of love and bliss Here I charge you in this sign."

The High Priestess should be in a trance now. This is a good time to do the Charge or the Witches' Creed.

When the Charge or Creed is finished, the Goddess must be dismissed. It is bad magical practice not to do so.

The High Priest faces the Priestess and says:

"We thank you Our Lady for attending our rites. We bid you farewell till next we call you. Blessed Be."

Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983 and dismissal added by Seastrider. Distributed over various BBS systems via Ravensong.

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CALLING ALL CRONES by Grey Cat Into the dark, the pale light of the waning moon brings forth shapeless shadows; bushes, a wandering stone fieldwall, nameless areas of blackness. Some still, some moving; no night for good folk to stray from cot or castle. Black hares amove across the moors, black cattle idly gossip together, one old woman dressed in black searches the grass for secret herbs. And there amongst the standing stones, age heavy upon their backs, three hags dare all the mercy of God's Holy Mother Church to make the magic of an older race. ``Call old Mother Piggot, she knows the proper words for warts.''... ``Tis Goody Nurse you'll need if it's a son ye want.''... ``Tis naught but an Old Wives Tale.''... ``Don't mind Mother, she hasn't been herself since she went through the Change of Life.'' Looming high over the imagination of humankind, the shadow of the Crone casts a miasma of fear and uselessness, power and casting-- out, across the myths of our race and society. I have talked and talked to women who either have arrived at crone time or who are preparing themselves for this transition and we have found much to talk about. And I think that it is important that we keep right on talking after the season of Gatherings has passed for the year. I have absolutely no interest in trying to start a newsletter for Crones, nor really of founding OWL (Old Woman's League), SOW (Salty Old Women), CRONE (Clearly Rational Older Natural Energy), nor HAG (Honorable Aged Geniuses). However, I, no more than many of you, want to have to wait until next year to get a chance to discuss all these fascinating topics. So how about some suggestions, and perhaps some offers of help. Would we like to cooperate in an APAZine* which dispenses with an editing and layout burden, leaving some low-- level bookkeeping which I don't mind doing. Does someone feel like working on a Newsletter? Do we want to form a loose organization as part of or instead of the above? Or are most of us too busy to do anything about this between gatherings? I'll be sending this letter to people I know personally and to many Pagan publications; you'll probably see it often enough to be sick of the whole idea. But there is a lot of magick available in the Time of the Crone. There is a lot of sociological pressure to understand, combat or accept. And there is a whole lot of our lives left for us to function as Crones. If we don't figure out what it is and what to do with it, nobody else will. So write me at the address below (SASE appreciated) and let me know what you think about the whole idea, what you might be willing to do, what insights you may have about Crone Time -- let's figure out what has been left out of all the books. We're already ``Uppity Women'' and we've nothing to lose but a bad rap. (Crones are assumed to be women more or less at the age of menopause or past it. Baby Crones are any who realize that this time is not far away.) Grey Cat P.O. Box 181 Crossville, TN 38555

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THE ELEMENTS

Air Fire Water Earth Akasha

Characteristics Transparent, light Force of motion Clear, Heavy Massive Essence Reflective Animator Reflective, Insula. Insulator Multi dimensional Insulator Weightless Absorptive Resists motion Transformative Compressible & Radiative Non-compressible non compress/Expand Compr/Expandable Expandable Compr/Expandable Expandable Endurance Endurance, mobile Moveable, Mutable Non-mutable Smooth flowing Stable, solid Highly mutable Malleable Storable Malleable/mutable Non-mutable malleable, balanced, Male, Penetrating Male,Penetrating Female,Receptive Receptive-to water Transcends E,A,F,W Mediator Evaporates water Mediator Female yet immanent Reacts to Energy for movement by Carries Fire Renews and Carries Fire air Air & Earth nourishes Non-local Essence Logos, switching Power, force Act of choosing Underlying Underlying, mechanism prime mover Intuitive Stability connecting all

Energy Flow Crown down Spine behind Front to heart Base of spine up Non local heart to hands with love energy

Feeling Free Enthusiastic, Love Centeredness Ecstasy & Bliss energized Correspondences Direction East South West North Center Direction of view Outward Forward/Future Inward To past Holistic

Part of Person Mind Will, lifeforce Emotions,intuition Body Spirit (spirit) Consciousness Intelligence Will Wisdom Memory Enlightenment Physical action Thinking Asserting will Making love Sleep, experiencing Breaking barriers Partying, unity Spiritual aspect Enlightenment Life-force Compassion Serenity/beingness Om tat sat

Colors Clear/White/Blue Red/Yellow Silver/blue/purple Green/gold/brown Ultraviolet

Time Dawn Noon Sunset Night Now and all time Season Spring Summer Fall Winter Kalpas Astrological Libra, Aq., Gemini Ares,Leo,Sagitar. Cancer,Scorp,Pices Capr.,Taurus, Virgo 3,7,11 House Mercury Tarot Swords (esp. Queen) Rods Cups Disks

Physical state Gas Plasma/Energy Liquid Solid Singularity

Spirits Sylph Salamander Undine Gnome Demigods,God(ess)s

Deities Zeus, Urania, Ares, Hestia, Poseidon, Aphrodite Gaia, Pan, Hera Isis, Buddha, Ahura Athena, Aradia Brigid, Hermes Tiamat,Isis Demeter, Rhiannon Mazda, Quan Yin, True Thoth, Pele, Vulcan,Agni Adonis, Dionysus will, Zeus, Hera

Power Animals Eagle/hawk Dragon, lion Fish, seal Buffalo, stag Any Otter

Symbol Circle Triangle Crescent Square Infinity Sign, white egg, equal arm cross

Tools Incense Red Candle Chalice Pentagram Wand, Athame, Crystal

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cauldron, ankh

Incense/Odor Sandlewood/mellow Frankincense/spicy Rose/flowery Musk/Goaty/earthy Combination incense Feeling cool & fresh Warm Tingles like spray Rigidity, Centered Taste Salty Bitter Image Billowing clouds Erupt. Volcano Waterfall Mountain/landscape Blue-white light plants & animals

Word of Power YOD-EH-VAV-HE ADNI(add dough nay) AHIA (Aiy Hey Yeh) AGLA (ah gal lah) OM

Kabbalistic action Movement Expansion Contraction Stability Underlying essence

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Wind Spirit Eurus Notus Zephyrus Borus Tornado of power manifesting deities Bija Yam (Yaungg) Ram (Raumgg) VAM (Vaungg) Lam (Laung) Hum (Haumgg)/Om Affirmation I am intelligent I am powerful I am creative I am strong, I am balanced & intuitive centered & know I am all Posture Arms raised Arms above head Arms extended Arms extended back straight Parallel forming triangle palms up palms down arms sweep then at side

Virtues Intelligence, Courage, Love, compassion Centeredness Beyond practical, joy enthusiasm, receptivity,flexib. Patience, truth willpower forgiveness thorough, dependable

Vices Impulsive,frivolous Anger, jealousy Indifference, Dullness, laziness Beyond boasting, hatred, bullying depression inconsiderateness easily fooled unstable hang-ups Chakra Heart behind waste Behind sex organ Base Crown/third eye

Other Quick response Brigid Networking communicative linking people into social unit active Dawn, day, drive heat, yellow plants expression of DNA Benevolent dictator Purple Billowing clouds

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THE AUTARCHIC CREED We of the Old Religion have our own particular compact with our deities that charges simply, "An it harm none, do as ye will." And our gods do not despise us for being human but delight in our celebrations of life and love. We are ageless souls, only for a while within bodies - merely visitors upon this plane. We are brothers to the gods and only temporarily cousins to the ape, and our lives belong to us, not to this world nor to its earthly governors. We are not doomed to shame and decay; not lost; not indentured to perish with earthly manifestations; not disposed to eternal misery for any past or present lapses of courage or wisdom. We are as children in the school of life who must learn our lessons, on life at a time, before we graduate. Our lives span the march of time, striving upward, subordinate only to our individual probity and growth. But in this mortal life, greedy, trivial hierophants and mundane rulers have perpetrated a fraud upon humanity. They have purloined for profit and temporal power, our legitimate heritage, and that of all society, and have substituted for it shame, despair, and fear, inventing evil deities to terrify and to constrain mankind from the exercise of his own native conscience. Still we take our uncertain portion time and again, joining with the species on this plane, only to meet with earthly disunity and distress; only to be told by bogus, uncelestial shepherds that we are deficient and fundamentally iniquitous; constantly rebuked that our natural birthright is insubstantial or even sinful, and that we must cleave to the pious injunctions of reigning mortals, no matter how oppressive, or suffer beyond measurable time, yearning for some mythical golden glory just out of reach, but somehow never quite worthy of it. That is the apocryphal hell and the fabled satan; they are of mortal creation; they are now, not in some remote bye-and-bye; and those who choose to believe in them perpetuate them in this earth. But nevertheless, by sublime design, despite narrowness, folly or fear, we all, each and every one, possess this wondrous legacy: that each of us sustains a singular covenant with the cosmic, in that the soul is and ever was, one with the universe, conducting itself in concordance with the absolute. And whatever paths it may walk, or whichever faith it may follow, on sojourn at a time, each shall as a consequence of that oneness, and attuning with its destiny, eventually return on its own to its source to again be part of that totality, atoned, aware and unshackled. "JUSTIFICUS"

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Dealing with psychic attack Zhahai Stewart

What to do if you think you are being attacked. 1 - Question if it is really either imagination, or coming from within yourself. Something may be trying to get your attention, but it may not be external, and by focussing on an external "enemy" you may be missing the point. 2 - Check to see if you are yourself inadvertently sending something out; maybe someone is just reflecting some energy back! Nothing is gained if you get into adversarial mode in that case. Many people have been taught that reflecting is the proper response. 3 - Put up a grounding shield. Ground it out, send it to the Mother who can recycle the energy. Grounding is usually taught to every student. If you don't feel you can be a "conduit" safely, ground it by reflecting it downward to the Earth; that is a big target and easy to hit. By grounding it out, you are protecting yourself, yet not being caught up in it. What not to do. 1 - Figure out who is sending it and counter attack. You might be wrong, and may be starting a feud. You might be right, but they may not realize that they are "sending" so you may start a feud or cause unnecessary harm. Even if you are right, you are escalating a feud, of which we have too many. This is commonly discussed as a bad idea. 2 - Put up a reflective shield which will return the energy to the sender. This is commonly discussed as a good idea, but we disagree. We think this is unwise. For one thing, it is not necessary; if you can make an accurate return reflection, you can certainly reflect it to Earth instead (where it can be recycled). There is no reason you should not be able to ground out more energy than you can accurately reflect to the sender, if viewed properly. For another, your accuracy in returning it may be less than perfect. You might hit close but not close enough; if you can't reflect it to earth, you are going to have trouble reflecting it to an unknown person. Sometimes this is discussed as if once you return it, the sender will just stop; because they will awaken to what they are doing, or because the returning energy will be too much to handle. The thing which is seldom mentioned is that if the sender (assuming there is one) was consciously attacking, they will likely already be prepared with their own mirrors, etc. Great, if we put near perfect mirrors at each end and pump in energy, maybe we can get a psychic laser effect; guess who is just on the other side of the mirrors to catch the intensified leakthru?

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If they weren't aware of sending, they will probably just assume they are being attacked and take countermeasures. If they follow the 3 steps above, fine, nothing is damaged. But many of them will immediately think they have to put up a defensive mirror, or maybe worse (see below; they may decide to teach you a lesson for attacking them). Few people naturally respond to perceived attacks positively (especially if they are in such a bad mood already as to be sending without even realizing it). Another serious concern is getting drawn into a unacknowledged feud by your own weaknesses. It is often agreed that one should reflect back exactly what is received, without adding anything of one's own. But the same people who advocate that may use terms implying "returning it with enthusiasm". There appears to be an easily tapped source of self-righteousness in most people feeling attacked, and it is _very hard_ not to get drawn into imagining, at some level, the satisfying effects of the energy going back to the attacker; that draws one into a "counter-attack" even without realizing it. Grounding it does not. Watch for yourself when people are discussing "returning to sender"; see if there isn't very often a hidden desire for revenge or retribution lurking there grasping for their "control panel" - and deflecting their normal attempts at staying centered by claiming to do no more than is "justified". Justified is not the question; self knowledge and balance are. There is another thread which shows up often in discussions like these; the need to "teach the sender a lesson". In some cases, I have even heard this justified as "protecting the community". This way lies many... ....PRINT D did the goddess give you an "agent of threefold return" marshall's badge, that exempts you from any consequences "because you are just an agent"? That hubris is gonna teach some hard lessons, but the self appointed marshall may be the major recipient. It would be a little bit healthier to just shed the self-righteousness and call it an ego driven feud. "Teaching them a lesson" gets filed under the pitfalls of righteousness, the ways that one's own weaknesses seduce one. Also consider, what if despite your initial impression, the negative energy is really coming from inside, from part of you? Are you going to be better off "reflecting it back" (maybe with additional conscious or unconscious oomph) or grounding it? "Gee, I returned it but good, and now they have stepped it up; the sender really needs a lesson!". That may be more true than you know, bucko. Notice that nowhere do we say that one has no "right" to put up a reflective shield; of course one does, and is fully justified. Also, possibly, unwise. There is a distinction between what one has a "right" to do in "self defense", and what is wise to get drawn into. Reflecting it is neither necessary, nor likely to produce positive results, but if _that itself_ is the lesson to be learned, what can I say? Each chooses their own path, and that is as it should be. At least if one has considered the above, one should know what they are stepping into.

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ETHICS OR ETIQUETTE by Ellen

Recently in conversation with friends in a small intimate gathering, I mentioned outer-court names and passed on gossip. Later I was told that I had "violated etiquette." Had I?

Etiquette is socially accepted forms of behavior, agreed upon by the members of a community. Ethics involves morality, the nature of right as determined by a group or an individual.I believe there is a great deal of confusion of these terms in the "Pagan Community."

Going by fairly traditional rules there are the "Laws of Wicca." Among these there is a very firm one saying one should never reveal another person as a Witch without their permission. However a person who has revealed themselves publicly as a witch shouldn't complain. And is it a violation of ethics to tell of a person by their outer-court name? Only insiders could know the legal name of the person, so what is the danger?

Ethics can be fairly easily agreed upon in the general pagan community. Anything that puts someone else in an embarrassing or dangerous position is unethical. We all make mistakes at times, but we try to act in a manner consistent with our ethical code. Etiquette, on the other hand, is very deceiving. We assume, since we are all members of the "Neo-Pagan Community" that we have the same etiquette. But the only etiquette I have ever been explicitly told about involves greetings to be exchanged between members of a group and their high priestess or between two high priestess of different groups. What about a more common meeting?

Say a friend of mine is tired of being a solitary and wishes to come to a group celebration. What etiquette should I follow to bring this person to such a circle? I could either contact the group beforehand and ask permission, or tell them I will be bringing a guest, or I could simply bring a guest - with no warning at all. In the first situation, the responsibility and decision is theirs; in the second I am responsible for my guest's behavior; in the third I am a boor and will never be invited to their circles again.

No one has covered all the possible conflict situations in the Pagan Community. So there is no way I could agree to follow an "etiquette." My general code is simply to use common sense, and give the other person an easy out. For example, if you think someone else is a Witch and wish to find out, you might tell them that you are one. To receive trust you have to give it first.

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A secondary problem in this situation is how does one keep a secret? Should one only speak in whispers, or when no one is within 100 paces? I think that looks furtive and produces suspi- cion in the mind of outsiders. Or do we follow Poe's lead and put the secret out in the open and disarm the opposition?

I know several people who studiously "maintain secrecy" but everyone knows that they are "witches." Worse, because of their secrecy, their colleagues don't know what a witch is except it must be nasty since they won't speak of it. I do not proclaim my religion, nor do I hide it, and I have never had any problems. I hear 3rd hand horror stories but would like to hear first hand experiences, good or bad. Please write me c/o Panegyria.

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Dream News ----------

NUCLEAR NIGHTMARES: With the threat of nuclear war hanging overhead, it is not surprising that our dreams might reflect this source of anxiety. In fact, reports peace psychologist Randy Morris, PhD, many children in our country, not to mention in other nations, have had nuclear imagery in their dreams. Are such dreams simply another example of how daily anxieties are reflected in our nighttime ruminations? Possibly, but Dr. Morris offers another explanation. "Could it be some kind of collective survival mechanism to come as close as possible to experiencing, in order to reject, our self-destruction?"

. "I believe," he states, in answer to his question, "that nuclear nightmares represent an impulse on the part of this collective psyche to confront directly the horror of nuclear war, literally, to 'imagine the unimaginable,' and by so doing to take the first step toward healing this festering rupture in the family of man. These dreams, as expressions of pure emotion, have the power to motivate people to work in new ways for peace movement." Dr. Morris notes that the threat of nuclear war is increased by the number of people who simply cannot imagine that it would ever happen. Nuclear nightmares tend to be very "real" in their feeling, and thus may be a natural counterbalance to the ostrich syndrome.

. Anyone who has had a nuclear nightmare, or any kind of dream involving nuclear imagery, is invited to write a letter to Randy Morris, PhD, Hiroshima International School, 2-2-6 Ushita-naka, Higashi-ku, Hiroshima 730, Japan, leave a message in ANECDOTAL PSI or PREMONITIONS REGISTRY.

SUDDEN DEATH SYNDROME: SUICIDE BY NIGHTMARE: A healthy adult goes to sleep at night but then never wakes up. The medical examiners can find no cause of death? What happened. No one knows, but it happens enough to have earned a name, "sudden death syndrome," and to warrant having the Atlanta Center for Disease Control monitor the incidence of such cases. One population group, Laotian refugees, has a higher than average mortality from sudden death syndrome. Dr. Joseph Jay Tobin, reporting in the American Journal of Orthopsychiatry (July, 1983), presents a case study that leads him to suggest that this phenomenon may be suicide by nightmare.

. The patient was a male refugee from war-torn Laos, who had been recently relocated with his family to their own apartment in an American city. Shortly thereafter, the man complained of difficulty sleeping. He reported nightmares in which something (once a cat, once a dog and once a woman) came to him in his bedroom, sat on his chest and tried to prevent his breathing. Dr. Tobin arranged for a Laotian healer to perform a "spirit cure," which was consistent with the patient's world view. Afterwards, Dr. Tobin investigated further into the patient's background.

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. Examination of the patient's history revealed that he was suffering from "survivor's guilt." This post-traumatic malady, first identified in survivors of the Holocaust, combines depression and paranoia with the nagging feeling, "why was I saved when so many others died?" Dr. Tobin also discovered that among South Asian persons there is the belief in something akin to "voodoo death," called banqunqut, or "Oriental nightmare death," in which a person is believed to be killed during sleep by a spirit which squeezes out the breath. Apparently a similar belief was held in Europe during the Middle Ages. At that time, the name, "incubi" was given to the presumed spirit, from the Latin word for nightmare, incubus.

. Previous medical research has indicated that heart attacks can be precipitated in dreams and that certain psychosomatic disorders can be dangerously aggravated during the sleep state. Other research focussing on the healing potential of dreams, nevertheless receives indirect support for the physical potency of dreams by the suggestion that they might also be a vehicle of death.

DREAM AFTER SURGERY RESTORES INTEGRITY OF PERSONALITY: Major surgery is a harrowing experience, a trauma to the personality, for the person submits their life, while unconscious under anesthesia, to the operation of other people's hands upon their vital organs. The most critical aspect of the surgery experience--the operation itself--seems beyond the reach of the patient's personality to integrate, as would be needed following any traumatic experience, because of the anesthesia. Patient's occasional reports of "witnessing" their operation, and statements, by psychics such as Edgar Cayce or philosophers such as Alfred North Whitehead, that the mind never sleeps, that it registers everything, would suggest that despite the anesthesia, it should be theoretically possible for the post-operative patient to regain access to the surgery experience so that it could be digested and the recovery made more complete. Dr. Paul W. Pruyser, of the Menninger Foundation, reporting in the Bulletin of the Menninger Clinic (June, 1983) suggests that such an integration of the surgery experience may occur through a dream!

. Dr. Pruyser writes about his experience undergoing emergency, triple coronary bypass surgery and how his recuperation was helped by a dream he had five days after the operation. In his dream, he visits a little-known, secluded part of the hospital grounds, a ruins site from the 19th century, where he encounters a heavy metal door. The door opens with eerie creak and he enters a dimly lit cave. He finds three strange, two-story, cubical habitats, each with leaky and rusty pipes meant to furnish heat to the inside from a centrally located, old-fashioned wood-burning cook stove that was very dilapidated.

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. When he awoke from this dream, he reports that he felt elated and immensely satisfied, because, in his own words, "my mind had found access to an experience I was not supposed to have undergone at all because of the total anesthesia." He believes, for example, that the creaking of the door was actually the sound of his rib cage when it was opened by the surgeon. He provides background information to develop an interpretation of the details of the dream, which in essence refers to his confrontation with his heart and its clogged arteries and with his ancestral history of coronary deficiency. More generally, he ascribes to his dream an act of restoration of the integrity of his personality--"a guarantee of the continuity of selfhood"--after being the threatened by his near brush with death. The ability of dreams to spontaneously provide this otherwise missing ingredient to total recovery deserves further investigation. (Author's address: Menninger Foundation, P.O. Box 829, Topeka, KS 66601).

GROUP DREAMING: What happens when a group of people attempt to dream about the same thing? The December, 1983 issue of Omni Magazine reports the work of Henry Reed (DreamNet Sysop) on an intriguing approach to studying the psychic potential of dreams. A group of dreamers would be gathered together, he would introduce them to a stranger said to be suffering from an undisclosed problem, and ask the group to dream for this person, to see if they could dream up a solution to the person's problem. In the morning the dreams were analyzed, the person's problem was revealed, and the pieces of information from the several dreams were pieced together to develop a solution. Most of the dreams evidenced psychic information in the dreams. Pooling the dreams enhanced the visibility of the psychic effect. Having a good reason for dreaming telepathically seems to increase the probability of psychic material in the dreams. For further reading: "Dreaming for Mary, "Sundance Community Dream Journal, #3 (See Mail Order Services).

EXPLORING YOUR DREAMS: For a "hands-on" guide to the "New Dreamwork" see the October, 1983 issue of New Age Journal. It has a comprehensive special section on what's happening in the world of the new dreamworker. It gives several different approaches to dreamwork, has articles on some of the prominent dreamworkers, as well as general discussion of current developments and controversies.

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NEW LUCID DREAM INDUCTION TECHNIQUE: Robert Price and David Cohen, of the University of Texas at Austin, report that they have accidentally discovered a method for inducing lucid dreams. It happened while they were researching the ability of a subject to control, while asleep in the dream state, the sounding of a tone being played in the dream laboratory. A biofeedback setup was used, such that whenever the sleeping subject entered the dream state, with rapid eye movements (REM), a loud tone would be played. This tone would interrupt sleep, but if the subject could increase the amount of rapid eye movements, he could terminate the tone, and sleep in peace. They found that their research subject could learn this task. Then the subject began to report lucid dreaming, that is being aware in the dream state that he was dreaming, and reported that he tried to move his eyes as a means of signalling to the experimenter. A "communication" system was thus set up between the experimenter and the dreaming subject. The researchers suggest that such a biofeedback situation may be an effective way to learn lucid dreaming. Reported in Lucidity Letter, November, 1983 (See Mail Order Services).

TELEPATHIC DREAMS IN COUNSELING: A counselor whose dreams provide psychic information about clients has a powerful addition to his kit of clinical tools. Kenneth Orkin, Ph.D., has written an article entitled, "Telepathic Dreams: Their Application During the Counseling Process," describing his experiences with psychic dreaming about clients. He is in private practice in Miami, Florida. He recounts several types of psychic dreams, including precognitive dreaming about the problems of a client who would be coming for a consultation in the future, with the dream providing information about the source of that person's problem. He also recounts a story about a dream that provided past-life information about a client. His article appeared in the November, 1983 issue of A.R.E. Journal. You may write to the author c/o A.R.E., P.O. Box 595, Virginia Beach, VA 23451.

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Dream Life & Waking Life: Both are Creations of the Person There is a growing appreciation for the variety of dream phenomena, such as the creativity in dreams and their sometimes transpersonal aspects. Older theories that generally ignored such facts are being replaced by newer ones that attempt to account for such phenomena. Most recently, Gordon Globus, M.D., Professor of Psychiatry and Philosophy at the University of California, Irvine, has taken a stab at integrating such perspectives as psychoanalysis, transpersonal psychology, cognitive science, and phenomenological philosophy in a pleasantly person- able statement of a view of dreams that readers of Perspective can live with. That dreams are a creative experience is one of the main factors that he wishes to explain. The author rejects the notion, in existence before Freud made it law, that dreams are merely rearrangements of past memory experiences. Instead, the author claims that dreams are created "de novo," meaning from scratch. In defending this position, he finds himself arguing that our waking life is also an experience that we create, thus placing his work close at hand to the metaphysical perspective that claims that we "create our own reality." Both realms are created "in the image" (meaning "in the imagination") of the person, in the same way God has been said to create the world. The symmetry between the creative aspect of both dream existence and waking existence, and the "divine" role given to the person, is pleasing both to the ancient Buddhist and modern spiritual metaphysician. The question is, how does this modern, scientifically grounded theoretician justify such a metaphysical basis to dreams and waking life? He does so by reference to both the leading edge theories of perceptual psychology and certain philosophical traditions. Perceptual psychology has long abandoned the camera analogy to explain how we see things. Plato's concept of the archetype, the transpersonal, non-material "ideas" that govern the actual ideas and things that we experience, has gained new favor in modern thinking about the perceptual process. Instead of theorizing that our perceptual mechanisms "photograph" what is out there, modern work has forced the theory that we already "know" or "suppose" what it is that we are trying to perceive, and then we search and analyze data bits according to their significance and fit to what we are attempting to "perceive." Meaning and intention are more significant to perception, in modern theory, than light waves and photo-sensitivity. In other words, the creative and subjective processes in perception are given more central prominence, and the physics of perception are accorded more the status of tools than primary determinants. Similarly, the philosophy of science has been arguing that facts, as such, do not exist; rather theories--in other words, intentional approaches to creating meaning--are what determine which data bits constitute facts, and determines whether or not the data bits will even be noticed.

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Perhaps such philosophical abstractions seem cloudy or irrelevant, but the mechanistic, sensory-based, objective approach to perception (whether in visual perception or scientific knowing) has been undergoing radical changes. Fans of the transpersonal dimension of life who assume that the eye sees like a camera have an unnecessarily tough time trying to justify as scientific their views on ESP. Realizing how scientific and philosophical views on perception have evolved makes ESP seem more natural than supernatural. Thus the author's work does us a great service. It provides a readable treatise on how one can argue, on the basis of both scientific and philosophical grounds, that dreams, not to mention our lives, are pregnant with meaning (sometimes transpersonal meaning), and deserve our attention.

Source: Dream life, waking life: The human condition through dreams. Published by the State University of New York Press, 1987.

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Taken from AMERICAN HEALTH July/August 1987.

How to problem-solve in your dreams -----------------------------------

Your dreams are "written" in your own private vocabulary; that's why their meaning is often unclear (and why dream books you buy at the corner newsstand won't explain your own visions). Moreover, the language of dreams is sensory and visual, whereas the language of daily life is verbal. You need to translate a dream much as you would a foreign language.

Unfortunately, the same force s that make us disguise problems in our dreams are likely to hinder our recognizing them when we're awake. Even Freud had trouble with self-analysis. So an impartial listener - attained therapist - can help. "It's a collaborative process," says New York psychoanalyst Walter Bonime, author of the classic text, THE CLINICAL USE OF DREAMS (Da Capo Press, $29.50)

But that doesn't mean you shouldn't explore your dreams alone or with a partner. People who keep dream journals say that over time, patterns often emerge. To put your dreams to work solving problems, try this routine:

o Program yourself to wake up after every REM period. I did it while writing this article simply by telling myselfI wanted to at bedtime. But don't make it a regular habit. "The ability to maintain consciousness during sleep can backfire," says Dr. Neil Kavey, director of the Columbia-Presbyterian sleep lab. "If you can't shut it off, you may have trouble remaining asleep, or you may sleep so poorly that you feel you didn't sleep at all."

o Put a notebook and pen or tape recorder at your bedside.

o At bedtime, select a problem and sum it up with a question, such as "Should I take this new job?" Write it down and list possible solutions.

o Turn off the lights and reflect on these solutions. Stick with it until you drift off to sleep.

o When you wake up - during the night or in the morning - lie still. To jog your memory, pretend you're a detective interviewing an eyewitness. What's the last thing you remember? Before that? Going backward can help you more easily reconstruct a dream.

o Write down or tape record all that you remember. Do it before you shower and have breakfast.

o If you have trouble catching dreams, try sleeping late on weekends The longest dreams occur in the last part of sleep and many of us cut sleep short on week nights.

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Once you've recorded your dream, how do you decode it? Tell it to yourself in the third person, suggest psychologist Lillie Weiss in DREAM ANALYSIS IN PSYCHOTHERAPY (Pergamon Press, $11.95). This may give you some distance from the dream and help you see the actions more clearly. Then look at the part of the dream that is the most mysterious. "Frequently the most incongruous part provides the dream message," Weiss says.

In her dream-therapy study, Cartwright asks participants to examine and try to change repetitive, troublesome dreams along seven dimensions:

o Time orientation. Do all your dreams take place in the past? Try positioning them in the present or future.

o Competence to affect the outcome. Tryfinding a positive way to resolve a dream.

o Self-blame. In your dreams, do you hold yourself responsible when things go wrong? Must you?

o Relation to former role: If your divorced, do you still dream of yourself as married? If you have lost your job, do you still see yourself at work? Consider alternatives.

o Motivation. Do you dream of being nurtured? Can you think of a way to take care of yourself?

o Mood. What would make a dream more pleasant?

o Dream roles: Do you like the part you play in your dreams? What role would you prefer?

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. This following is an excerpt from "Psi Notes", prepared by William Braud, Ph.D., of the Mind Science Foundation in San Antonio, Texas.

Question: What percentage of a person's dreams are precognitive (foretell the future) and how can we recognize the difference between a precognitive dream and an ordinary dream?

Answer: A large proportion of precognitive experiences occur during dreams. One survey indicates that as many as 65 percent of precognitive experiences occurred during sleep. Precognitive dreams also seem to provide more complete and more accurate information than do waking psychic experiences.

. There's no way to know with certainty what percentage of our dreams are precognitive. The content of the majority of our dreams is probably quite mundane, involving replays of experiences of the day, perhaps some wish fulfillment, and maybe even "random" content. But now and then, dreamers do have accurate glimpses of the future as they sleep.

. The only way to know with certainty which dreams are precognitive and which are not is to keep a dream diary of all dreams and check to see which come true and which don't. Some persons are able to associate certain feelings of confidence in connection with psychic dreams - but these are very subtle feelings which are difficult to put into words and which may differ from person to person.

. Let me describe a program of research in which we are more certain about what's going on. This research program was initiated by a New York psychiatrist, Dr. Montague Ullman, as a result of his observation that he and his patients were sharing telepathic dreams in the context of psychotherapy. A dream laboratory was set up at Maimonides Medical Center in Brooklyn. Ullman, along with his associates Stanley Krippner and Charles Honorton, designed experiments in which persons spent the night in the dream lab. They were monitored electro-physiologically in order to detect physiological indications of dreaming - these indications include: an activated EEG, rapid eye movements, and reduced muscle tension. When these indications of dreaming occurred, the sleeper was awakened and asked to describe his dream. These descriptions were tape-recorded and later transcribed. The next day, a target experience was randomly selected and the subject then went through some waking sensory experience. What was discovered was that the sleeper was able to have accurate dreams about events of which no one was as yet aware at the time of the dream, but which were randomly selected the next day.

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DREAM BIBLIOGRAPHY ==================

Appreciation is extended to Kathy Seward of the University of New England, in Biddefored, Maine for providing this information.

2 ALLEN-R-MICHAEL/ATTENUATION OF DRUG-INDUCED ANXIETY DREAMS AND PAVOR NOCTURNUS BY BENZODIAZEPINES./JOURNAL OF CLINICAL PSYCHIATRY. 1983 MAR VOL 44(3) 106-108.

3 ANON-/AN APPARENTLY PRECOGNITIVE DREAM. 1969, DEC, VOL. 45(742), 170-171.

4 ARENA-R. MURRI-L. PICCINI-P. MURATORIO-A/DREAM RECALL AND MEMORY IN BRAIN LESIONED PATIENTS/RESEARCH COMMUNICATIONS IN PSYCHOLOGY, PSYCHIATRY & BEHAVIOR.1984 VOL 9(1) 31-42.

5 ATWAN-ROBERT/IVORY AND HORN: DREAMS AND BILATERALITY IN THE ANCIENT WORLD/RESEARCH COMMUNICATIONS IN PSYCHOLOGY, PSYCHIATRY & BEHAVIOR. 1984 VOL 9(1) 177-189.

6 BADALAMENTI-ANTHONY-F/TIME IN THE DREAM/JOURNAL OF RELIGION & HEALTH. 1983 WIN VOL 22(4) 334-339.

7 BELOFF-JOHN/A NOTE ON AN OSTENSIBLY PRECOGNITIVE DREAM/ JOURNAL OF THE SOCIETY FOR PSYCHICAL RESEARCH. 1973 DEC VOL. 47(758) 217-221.

8 BENDER-HANS/THE GOTENHAFEN CASE OF CORRESPONDENCE BETWEEN DREAMS AND FUTURE EVENTS: A STUDY OF MOTIVATION/ INTERNATIONAL JOURNAL OF NEUROPSYCHIATRY. 398-407.

9 BERTINI-M. VIOLANI-CRISTIANO/CEREBRAL HEMISPHERES, REM SLEEP, AND DREAM RECALL/RESEARCH COMMUNICATIONS IN PSYCHOLOGY, PSYCHIATRY & BEHAVIOR. 1984 VOL 9(1) 3-14.

10 BLACKMORE-SUSAN-J/OUT-OF-BODY EXPERIENCES, LUCID DREAMS, AND IMAGERY: TWO SURVEYS/JOURNAL OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH. 1982 OCT VOL 76(4) 301-317.

11 BLACKMORE-SUSAN-J/HAVE YOU EVER HAD AN OBE? THE WORDING OF THE QUESTION/JOURNAL OF THE SOCIETY FOR PSYCHICAL RESEARCH. 1982 JUN VOL 51(791) 292-302.

12 BLECHNER-MARK-J/CHANGES IN THE DREAMS OF BORDERLINE PATIENTS/CONTEMPORARY PSYCHOANALYSIS. 1983 JUL VOL 19(3) 485-498.

13 BLICK-KENNETH-A. HOWE-JOAN-B/COMPARISON OF THE EMOTIONAL CONTENT OF DREAMS RECALLED BY YOUNG AND ELDERLY WOMEN/JOURNAL OF PSYCHOLOGY. 1984 JAN VOL 116(1) 143-146.

14 BRAKEL-LINDA-W/THE FATE OF THE DREAM AFTER AWAKENING: STAGES TOWARD ANALYTIC UNDERSTANDING/JOURNAL OF EVOLUTIONARY PSYCHOLOGY. 1984 MAR VOL 5(1-2) 97-108.

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15 BUCK-LUCIAN-A. GEERS-MARGARET-B/VARIETIES OF CONSCIOUSNESS: I. INTERCORRELATIONS/JOURNAL OF CLINICAL PSYCHOLOGY. 1967, 23(2), 151-152.

16 CARPINTER-PAUL-J. CRATTY-BRYANT-J/MENTAL ACTIVITY, DREAMS AND PERFORMANCE IN TEAM SPORT ATHLETES/ INTERNATIONAL JOURNAL OF SPORT PSYCHOLOGY. 1983 VOL 14(3) 186-197.

17 CARTWRIGHT-ROSALIND-D. LLOYD-STEPHEN. KNIGHT-SARA/ BROKEN DREAMS: A STUDY OF THE EFFECTS OF DIVORCE AND DEPRESSION ON DREAM CONTENT/PSYCHIATRY. 1984 AUG VOL 47(3) 251-259.

18 CAVALLERO-CORRADO. CICOGNA-PIERCARLA/COMPARING REPORTS OF THE SAME DREAM: PROPOSALS FOR A STRUCTURAL/PERCEPTUAL & MOTOR SKILLS. 1983 OCT VOL 57(2) 339-356.

19 CERNOVSKY-ZACK-Z/DREAM RECALL AND ATTITUDE TOWARD DREAMS/PERCEPTUAL & MOTOR SKILLS. 1984 JUN VOL 58(3) 911-914.

20 CICOGNA-PIERCARLA/RESTRUCTURING DREAM-RECALL/PERCEPTUAL & MOTOR SKILLS. 1983 OCT VOL 57(2) 629-630.

21 CLYNE-JACKSON-SHEILA-A/DEFENSIVENESS IN DREAM RECALL IN RESPONSE TO A PROVOCATIVE DAY RESIDUE/DISSERTATION ABSTRACTS INTERNATIONAL. 1983 SEP VOL 44(3-B) 906.

22 COMARR-A-ESTIN. CRESSY-JEFFREY-M. LETCH-MICHAEL/ SLEEP DREAMS OF SEX AMONG TRAUMATIC PARAPLEGICS AND QUADRIPLEGICS/SEXUALITY & DISABILITY. 1983 SPR VOL 6(1) 25-29.

23 COOLIDGE-FREDERICK-L. BRACKEN-DUANE-D/THE LOSS OF TEETH IN DREAMS: AN EMPIRICAL INVESTIGATION/PSYCHOLOGICAL REPORTS. 1984 JUN VOL 54(3) 931-935.

24 COOLIDGE-FREDERICK-L. FISH-CYNTHIA-E/DREAMS OF THE DYING/OMEGA: JOURNAL OF DEATH & DYING. 1983-84 VOL 14(1) 1-8.

25 COVELLO-EDWARD/LUCID DREAMING: A REVIEW AND EXPERIENTIAL STUDY OF WAKING INTRUSIONS DURING STAGE REM SLEEP/JOURNAL OF MIND & BEHAVIOR. 1984 WIN VOL 5(1) 81-98.

26 CRICK-FRANCIS. MITCHISON-GRAEME/THE FUNCTION OF DREAM SLEEP/NATURE. 1983 JUL VOL 304(5922) 111-114.

27 DEVEREUX-GEORGE/PATHOGENIC DREAMS IN NON-WESTERN SOCIETIES/IN G. E. VON GRUNEBAUM AND R. CAILLOIS (EDS.), THE DREAM AND HUMAN SOCIETY. 213-228.

28 DIMIDJIAN-VICTORIA-J/SEEING ME, BEING ME, BECOMING THE ME I WANT TO BE: THE IMPORT OF THE DREAM IN IDENTITY FORMATION DURING WOMEN'S EARLY ADULT YEARS/WOMEN & THERAPY. 1983 WIN VOL 2(4) 33-48.

29 DOMINO-GEORGE/ATTITUDES TOWARDS DREAMS, SEX DIFFERENCES AND CREATIVITY/JOURNAL OF CREATIVE BEHAVIOR. 1982 VOL 16(2) 112-122.

30 DOYLE-MARIE-C/ENHANCING DREAM PLEASURE WITH SENOI STRATEGY/JOURNAL OF CLINICAL PSYCHOLOGY. 1984 MAR VOL 40(2) 467-474.

31 EBON-MARTIN/PARAPSYCHOLOGICAL DREAM STUDIES/IN G. E. VON GRUNEBAUM AND R.CAILLOIS (EDS.), THE DREAM AND HUMAN SOCIETY. (SEE 43:10), 163-177.

32 EICHELMAN-BURR/HYPNOTIC CHANGE IN COMBAT DREAMS OF TWO VETERANS WITH

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POSTTRAUMATIC STRESS DISORDER/1985 JAN VOL 142(1) 112-114.

33 EIGEN-MICHAEL/ ON TIME AND DREAMS/PSYCHOANALYTIC REVIEW. 1983 SUM VOL 70(2) 211-220.

34 EISENBUD-JULE/CHRONOLOGICALLY EXTRAORDINARY PSI CORRESPONDENCES IN THE PSYCHOANALYTIC SETTING/ PSYCHOANALYTIC REVIEW. 1969, 56(1), 9-27.

35 EISER-ALAN-S/A LABORATORY STUDY OF DREAMING IN ENDOGENOUS DEPRESSION/DISSERTATION ABSTRACTS INTERNATIONAL. 1983 DEC VOL 44(6-B) 1957.

36 EPSTEIN-ARTHUR-W/ SIMMONS-NINA-N/APHASIA WITH REPORTED LOSS OF DREAMING/AMERICAN JOURNAL OF PSYCHIATRY. 1983 JAN VOL 140(1) 108-109.

37 EPSTEIN-ARTHUR-W/THE CONTRIBUTION OF CEREBRAL HEMISPHERIC DISEASE TO THE UNDERSTANDING OF DREAM TYPE AND CONTENT/RESEARCH COMMUNICATIONS IN PSYCHOLOGY, PSYCHIATRY & BEHAVIOR. 1984 VOL 9(1) 15-30.

38 EPSTEIN-ARTHUR-W/THE WAKING EVENT-DREAM INTERVAL/ AMERICAN JOURNAL OF PSYCHIATRY. 1985 JAN VOL 142(1) 123-124.

39 FABER-P-A. SAAYMAN-G-S. PAPADOPOULOS-R-K/FANTASY, ITS EFFECTS UPON THE ARCHETYPAL CONTENT OF NOCTURNAL DREAMS/ JOURNAL OF ANALYTICAL PSYCHOLOGY. 1983 APR VOL 28(2) 141-164.

40 FARRELL-RONALD-A/SOCIAL PSYCHOLOGICAL FACTORS ASSOCIATED WITH THE DREAM CONTENT OF HOMOSEXUALS/INTERNATIONAL JOURNAL OF SOCIAL PSYCHIATRY. 1983 FAL VOL 29(3) 183-189.

41 FENWICK-PETER ET AL/LUCID DREAMING: CORRESPONDENCE BETWEEN DREAMED AND ACTUAL EVENTS IN ONE SUBJECT DURING REM SLEEP/BIOLOGICAL PSYCHOLOGY. 1984 JUN VOL 18(4) 243-267.

42 FIERZ-H-K/ANALYTICAL PSYCHOTHERAPY AND DREAM, RESISTANCE AND WHOLENESS/ANALYTISCHE PSYCHOLOGIE. 1976 VOL 7(4) 275-285.

43 FISCHMAN-LAWRENCE-G/DREAMS, HALLUCINOGENIC DRUG STATES, AND SCHIZOPHRENIA: A PSYCHOLOGICAL AND BIOLOGICAL COMPARISON/SCHIZOPHRENIA BULLETIN. 1983 VOL 9(1) 73-94.

44 FISS-HARRY/TOWARD A CLINICALLY RELEVANT EXPERIMENTAL PSYCHOLOGY OF DREAMING/HILLSIDE JOURNAL OF CLINICAL PSYCHIATRY. 1983 VOL 5(2) 147-159.

45 FOSSHAGE-JAMES-L/THE PSYCHOLOGICAL FUNCTION OF DREAMS: A REVISED PSYCHOANALYTIC PERSPECTIVE/PSYCHOANALYSIS & CONTEMPORARY THOUGHT. 1983 VOL 6(4) 641-669.

46 FOULKES-DAVID ET AL/LONG-DISTANCE, 'SENSORY-BOMBARDMENT' ESP IN DREAMS: A FAILURE TO REPLICATE/PERCEPTUAL & MOTOR SKILLS. 1972 DEC VOL. 35(3) 731-734.

47 FOULKES-DAVID. SCHMIDT-MARCELLA/TEMPORAL SEQUENCE AND UNIT COMPOSITION IN DREAM REPORTS FROM DIFFERENT STAGES OF SLEEP/SLEEP. 1983 SEP VOL 6(3) 265-280.

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48 FURST-KATHRYN-A/ORIGINS AND EVOLUTION OF WOMEN'S DREAMS IN EARLY ADULTHOOD/DISSERTATION ABSTRACTS INTERNATIONAL. 1984 JAN VOL 44(7-B) 2242-2243.

49 GACKENBACH-JAYNE. SCHILLIG-BARBARA/LUCID DREAMS: THE CONTENT OF CONSCIOUS AWARENESS OF DREAMING DURING THE DREAM/JOURNAL OF MENTAL IMAGERY. 1983 FAL VOL 7(2) 1-13.

50 GERSHAM-HARRY/CURRENT APPLICATION OF HORNEY THEORY TO DREAM INTERPRETATION/AMERICAN JOURNAL OF PSYCHOANALYSIS/ 1983 FAL VOL 43(3) 219-229.

51 GLOBUS-G. KNAPP-P. SKINNER-J/AN APPRAISAL OF TELEPATHIC COMMUNICATION IN DREAMS/PSYCHOPHYSIOLOGY. 1968, 4(3), 365.

52 GOLLUB-DAN/DREAM INTERPRETATION/PSYCHOLOGY: A QUARTERLY JOURNAL OF HUMAN BEHAVIOR. 1983 VOL 20(2) 30-33.

53 GUNTER-P-RICHARD/RELIGIOUS DREAMING: A VIEWPOINT/ AMERICAN JOURNAL OF PSYCHOTHERAPY. 1983 JUL VOL 37(3) 411-427.

54 HALL-CALVIN-S/""A UBIQUITOUS SEX DIFFERENCE IN DREAMS'' REVISITED/JOURNAL OF PERSONALITY & SOCIAL PSYCHOLOGY/ 1984 MAY VOL 46(5) 1109-1117.

55 HALL-JAMES-A/TOWARD A PSYCHO-STRUCTURAL THEORY: HYPNOSIS AND THE STRUCTURE OF DREAMS/AMERICAN JOURNAL OF CLINICAL HYPNOSIS. 1984 JAN VOL 26(3) 159-165.

56 HALL-JAMES-A/DREAMS AND TRANSFERENCE/ COUNTERTRANSFERENCE: THE TRANSFORMATIVE FIELD/CHIRON. 1984 31-51.

57 HARALDSSON-ERLENDUR/SOME DETERMINANTS OF BELIEF IN PSYCHICAL PHENOMENA/JOURNAL OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH. 1981 OCT VOL 75(4) 297-309.

58 HARTMAN-FRANK-R/A REAPPRAISAL OF THE EMMA EPISODE AND THE SPECIMEN DREAM/JOURNAL OF THE AMERICAN PSYCHOANALYTIC ASSOCIATION. 1983 VOL 31(3) 555-585.

59 HASTINGS-ARTHUR-C/DREAMS OF FUTURE EVENTS: PRECOGNITIONS AND PERSPECTIVES/JOURNAL OF THE AMERICAN SOCIETY OF PSYCHOSOMATIC DENTISTRY & MEDICINE. 1977 VOL 24(2) 51-60.

60 HEARNE-KEITH-M/THREE CASES OF OSTENSIBLE PRECOGNITION FROM A SINGLE PERCIPIENT: 1. SADAT ASSASSINATION; 2. REAGAN ASSASSINATION ATTEMPT; 3. S.S. ACHILLE LAURO INCIDENT/ JOURNAL OF THE SOCIETY FOR PSYCHICAL RESEARCH. 1982 JUN VOL 51(791) 288-291.

61 HEARNE-KEITH-M/AN AUTOMATED TECHNIQUE FOR STUDYING PSI IN HOME ""LUCID'' DREAMS/JOURNAL OF THE SOCIETY FOR PSYCHICAL RESEARCH. 1982 JUN VOL 51(791) 303-304.

62 HEARNE-KEITH-M/AN OSTENSIBLE PRECOGNITION OF THE ACCIDENTAL SINKING OF H.M/JOURNAL OF THE SOCIETY FOR PSYCHICAL RESEARCH. 1982 JUN VOL 51(791) 283-287.

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63 HEARNE-KEITH-M/""LUCID'' DREAMS AND ESP: AN INITIAL EXPERIMENT USING ONE SUBJECT/JOURNAL OF THE SOCIETY FOR PSYCHICAL RESEARCH. 1981 FEB VOL 51(787) 7-11.

64 HEARNE-KEITH-M/LUCID DREAM INDUCTION/JOURNAL OF MENTAL IMAGERY. 1983 SPR VOL 7(1) 19-23.

65 HERMAN-JOHN-H ET AL/EVIDENCE FOR A DIRECTIONAL CORRESPONDENCE BETWEEN EYE MOVEMENTS AND DREAM IMAGERY IN REM SLEEP/SLEEP. 1984 MAR VOL 7(1) 52-63.

66 HIMELSTEIN-PHILIP/DREAM SYMBOL OR DREAM PROCESS?/ PSYCHOLOGY: A QUARTERLY JOURNAL OF HUMAN BEHAVIOR. 1984 VOL 21(1) 9-11.

67 HONE-VALERIE/DREAMS AS PREPARATION FOR DEATH: A STUDY OF THE MANIFEST AND LATENT DYING CANCER PATIENTS/DISSERTATION ABSTRACTS INTERNATIONAL. 1984 MAY VOL 44(11-B) 3528.

68 HONORTON-CHARLES/SIGNIFICANT FACTORS IN HYPNOTICALLY-INDUCED CLAIRVOYANT DREAMS/JOURNAL OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH. 1972 JAN VOL. 66(1) 86-102.

69 HONORTON-CHARLES. STUMP-JOHN-P/A PRELIMINARY STUDY OF HYPNOTICALLY-INDUCED CLAIRVOYANT DREAMS/JOURNAL OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH. 1969, 63(2), 175-184.

70 HONORTON-CHARLES/REPORTED FREQUENCY OF DREAM RECALL AND ESP/JOURNAL OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH. 1972 OCT VOL. 66(4) 369-374.

71 HOWE-JOAN-B. BLICK-KENNETH-A/EMOTIONAL CONTENT OF DREAMS RECALLED BY ELDERLY WOMEN/SO PERCEPTUAL & MOTOR SKILLS. 1983 FEB VOL 56(1) 31-34.

72 INGMUNDSON-PAUL-T/DREAMING, REM SLEEP, AND MEMORY/ DISSERTATION ABSTRACTS INTERNATIONAL. 1985 JAN VOL 45(7-B) 2342.

73 JACKSON-M-P/SUGGESTIONS FOR A CONTROLLED EXPERIMENT TO TEST PRECOGNITION IN DREAMS/JOURNAL OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH. 1967, 61(4), 346-353.

74 JOHNSON-MARCIA-K. KAHAN-TRACEY-L. RAYE-CAROL-L/DREAMS AND REALITY MONITORING/JOURNAL OF EXPERIMENTAL PSYCHOLOGY: GENERAL. 1984 SEP VOL 113(3) 329-344.

75 KAUVAR-ELAINE-M/BLAKE'S INTERPRETATION OF DREAMS: ""MENTAL FORMS CREATING.''/AMERICAN IMAGO. 1984 SPR VOL 41(1) 19-45.

76 KIRTLEY-DONALD-D. SABO-KENNETH-T/AGGRESSION IN THE DREAMS OF BLIND WOMEN/JOURNAL OF VISUAL IMPAIRMENT & BLINDNESS. 1983 JUN VOL 77(6) 269-270, 295.

77 KOH-JUSUCK/DESIGN FOR FANTASY AND FANTASY FOR DESIGN: USING FANTASY AND DREAM FOR CREATIVITY AND SYMBOLISM IN ENVIRONMENTAL DESIGN/EDRA: ENVIRONMENTAL DESIGN RESEARCH ASSOCIATION. 1983 NO 14 36-47.

78 KOLB-GISELA-E/THE DREAM IN PSYCHOANALYTIC GROUP THERAPY/ INTERNATIONAL JOURNAL OF GROUP PSYCHOTHERAPY. 1983 JAN VOL 33(1) 41-52.

79 AU KOUKKOU-M. LEHMANN-D/DREAMING: THE FUNCTIONAL STATE-SHIFT HYPOTHESIS: A NEUROPSYCHOPHYSIOLOGICAL MODEL/ BRITISH JOURNAL OF

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PSYCHIATRY. 1983 MAR VOL 142 221-231.

80 KRAMER-MILTON. KINNEY-LOIS. SCHARF-MARTIN/EXPERIENCES IN DREAMS/PSYCHIATRIC JOURNAL OF THE UNIVERSITY OF OTTAWA. 1983 MAR VOL 8(1) 1-4.

81 KRIPPNER-S ET AL/A LONG-DISTANCE ''SENSORY BOMBARDMENT'' STUDY OF EXTRASENSORY PERCEPTION IN DREAMS/JOURNAL OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH. 1971, OCT, VOL. 65(4), 468-475.

82 KRIPPNER-S/INVESTIGATIONS OF ''EXTRASENSORY'' PHENOMENA IN DREAMS AND OTHER ALTERED STATES OF CONSCIOUSNESS/ JOURNAL OF THE AMERICAN SOCIETY OF PSYCHOSOMATIC DENTISTRY & MEDICINE. 1969, 16(1), 7-14.

83 KRIPPNER-S. ULLMAN-M. HONORTON-C/A PRECOGNITIVE DREAM STUDY WITH A SINGLE SUBJECT/JOURNAL OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH. 1971 APR VOL. 65(2) 192-203.

84 KRIPPNER-STANLEY. ULLMAN-MONTAGUE/TELEPATHY AND DREAMS: A CONTROLLED EXPERIMENT WITH ELECTROENCEPHALOGRAM-ELECTRO-OCULOGRAM MONITORING/JOURNAL OF NERVOUS & MENTAL DISEASE. 1970, DEC, VOL. 151(6), 394-403.

85 KRIPPNER-STANLEY/NORMAL DREAM AND MAN'S PLIABLE FUTURE/ PSYCHOANALYTIC REVIEW. 1969, 56(1), 28-43.

86 KRIPPNER-STANLEY/ELECTROPHYSIOLOGICAL STUDIES OF ESP IN DREAMS: SEX DIFFERENCES IN SEVENTY-FOUR TELEPATHY SESSIONS/ JOURNAL OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH. 1970, JUL, VOL. 64(3), 277-285.

87 KRIPPNER-STANLEY. HONORTON-CHARLES. ULLMAN-MONTAGUE/A SECOND PRECOGNITIVE DREAM STUDY WITH MALCOLM BESSENT/ JOURNAL OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH. 1972 JUL VOL. 66(3) 269-279.

88 KRIPPNER-STANLEY. ULLMAN-MONTAGUE/TELEPATHIC PERCEPTION IN THE DREAM STATE: CONFIRMATORY STUDY USING EEG-EOG MONITORING TECHNIQUES/PERCEPTUAL & MOTOR SKILLS. 1969, DEC, VOL. 29(3), 915-918.

89 KRIPPNER-STANLEY/DREAMS AND OTHER ALTERED CONSCIOUS STATES/JOURNAL OF COMMUNICATION. 1975 WIN VOL 25(1) 173-182.

90 KRIPPNER-STANLEY/DREAMS AND OTHER ALTERED CONSCIOUS STATES/PARAPSYCHOLOGICAL JOURNAL OF SOUTH AFRICA. 1981 DEC VOL 2(2) 18-34.

91 KRISHNAN-RANGA-R. VOLOW-MICHAEL-R. CAVENAR-JESSE-O. MILLER-PATRICIA-P/DREAMS OF FLYING IN NARCOLEPTIC PATIENTS. SO PSYCHOSOMATICS. 1984 MAY VOL 25(5) 423-425.

92 KUPER-ADAM/THE STRUCTURE OF DREAM SEQUENCES/CULTURE, MEDICINE & PSYCHIATRY. 1983 JUN VOL 7(2) 153-175.

93 LAMBERT-KENNETH/REFLECTIONS ON A CRITIQUE OF HILLMAN'S APPROACH TO THE DREAM BY WA. SHELBURNE/JOURNAL OF ANALYTICAL PSYCHOLOGY. 1984 JAN VOL 29(1) 57-66.

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94 LANG-RUDIE-J. OCONNOR-KIERON-P/PERSONALITY, DREAM CONTENT AND DREAM COPING STYLE/PERSONALITY & INDIVIDUAL DIFFERENCES. 1984 VOL 5(2) 211-219.

95 LEBOEUF-ALAN. MCKAY-PATRICIA. CLARKE-KEITH/LATERAL EYE MOVEMENTS AND DREAM RECALL IN MALES: A RE-APPRAISAL/ COGNITION & PERSONALITY. 1983-84 VOL 3(1) 61-68.

96 LEHMANN-HERBERT/FREUD'S DREAM OF FEBRUARY 1918/ INTERNATIONAL REVIEW OF PSYCHO-ANALYSIS. 1983 VOL 10(1) 87-93.

97 LEVITAN-HAROLD/DREAMS WHICH CULMINATE IN MIGRAINE HEADACHES/PSYCHOTHERAPY & PSYCHOSOMATICS. 1984 JUL VOL 41(4) 161-166.

98 LEWIN-ISAAC/THE PSYCHOLOGICAL THEORY OF DREAMS IN THE BIBLE/JOURNAL OF PSYCHOLOGY & JUDAISM. 1983 SPR-SUM VOL 7(2) 73-88.

99 LOTHANE-ZVI/REALITY, DREAM, AND TRAUMA/CONTEMPORARY PSYCHOANALYSIS. 1983 JUL VOL 19(3) 423-443.

100 LYNCH-VINCENT-J/WORKING WITH DREAMS: A COLLABORATION BETWEEN THERAPIST AND PATIENT/PERSPECTIVES IN PSYCHIATRIC CARE. 1983 JAN-MAR VOL 21(1) 21-25.

101 MALAKOFF-CHERYL-A/DREAM RECALL AS A FUNCTION OF SELF CONCEPT AND PERSONAL VALUES/DISSERTATION ABSTRACTS INTERNATIONAL. 1984 SEP VOL 45(3-B) 1021.

102 MANLEY-FRANCIS-J/THE EFFECT OF INTENTIONAL DREAMING ON DEPRESSION/DISSERTATION ABSTRACTS INTERNATIONAL. 1983 JUN VOL 43(12-B) 4154.

103 MARTIN-JAY/THREE STAGES OF DREAMING: A CLINICAL STUDY OF HENRY MILLER'S DREAM BOOK/JOURNAL OF THE AMERICAN ACADEMY OF PSYCHOANALYSIS. 1984 APR VOL 12(2) 233-251.

104 MARTINETTI-RAYMOND-F/DREAM RECALL, IMAGINAL PROCESSES AND SHORT-TERM MEMORY: A PILOT STUDY/PERCEPTUAL & MOTOR SKILLS. 1983 DEC VOL 57(3, PT 1) 718.

105 MAYKUTH-PATRICIA-L/INDIVIDUAL DEVELOPMENT IN DREAMS: A LONGITUDINAL STUDY OF 3- TO 8-YEAR OLDS/DISSERTATION ABSTRACTS INTERNATIONAL. 1984 DEC VOL 45(6-B) 1941-1942.

106 MELSTROM-MARGARET-A. CARTWRIGHT-ROSALIND-D/EFFECTS OF SUCCESSFUL VS. UNSUCCESSFUL PSYCHOTHERAPY OUTCOME ON SOME DREAM DIMENSIONS/PSYCHIATRY. 1983 FEB VOL 46(1) 51-65.

107 MEZENTSEV-V-A/ARE THERE MIRACLES IN NATURE?/MOSCOW, USSR: MOSKOVSKII2 RABOCHII2, 1967. 240 P.

108 MONTRELAY-MICHELE/ON FOLDING AND UNFOLDING: AN EXAMPLE OF DREAM INTERPRETATION IN ANALYSIS/PSYCHOANALYTIC INQUIRY. 1984 VOL 4(2) 193-219.

109 MURRI-LUIGI ET AL/DREAM RECALL IN PATIENTS WITH FOCAL CEREBRAL LESIONS/ARCHIVES OF NEUROLOGY. 1984 FEB VOL 41(2) 183-185.

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110 MYERS-ROBERT-K/THE RELATIONSHIP BETWEEN DREAMS AND DREAMERS IN MODERN PSYCHOLOGICAL LITERATURE/DISSERTATION ABSTRACTS INTERNATIONAL. 1985 JAN VOL 45(7-B) 2316.

111 MYERS-WAYNE-A/AN ATHLETIC EXAMPLE OF THE TYPICAL EXAMINATION DREAM/PSYCHOANALYTIC QUARTERLY. 1983 OCT VOL 52(4) 594-598.

112 NAROTRA-R-S/A STUDY OF DREAM ANALYSIS/ASIAN JOURNAL OF PSYCHOLOGY & EDUCATION. 1983 VOL 11(2) 14-18.

113 PALESKI-ZBIGNIEW/PSYCHOLOGICAL MECHANISMS OF BELIEF IN ''PROPHETIC'' DREAMS/PSYCHOLOGIA WYCHOWAWCZA. 1970, SEP, VOL. 13(4), 523-527.

114 PALOMBO-STANLEY-R/THE GENIUS OF THE DREAM/AMERICAN JOURNAL OF PSYCHOANALYSIS. 1983 WIN VOL 43(4) 301-313.

115 PALOMBO-STANLEY-R/THE POET AS DREAMER/JOURNAL OF THE AMERICAN ACADEMY OF PSYCHOANALYSIS. 1984 JAN VOL 12(1) 59-73.

116 PALOMBO-STANLEY-R/RECOVERY OF EARLY MEMORIES ASSOCIATED WITH REPORTED DREAM IMAGERY/AMERICAN JOURNAL OF PSYCHIATRY. 1984 DEC VOL 141(12) 1508-1511.

117 PALOMBO-STANLEY-R/DECONSTRUCTING THE MANIFEST DREAM/ JOURNAL OF THE AMERICAN PSYCHOANALYTIC ASSOCIATION. 1984 VOL 32(2) 405-420.

118 PARKER-A. BELOFF-J/HYPNOTICALLY-INDUCED CLAIRVOYANT DREAMS: A PARTIAL REPLICATION AND ATTEMPTED CONFIRMATION/ JOURNAL OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH. 1970, OCT, VOL. 64(4), 432-442.

119 PATALANO-FRANK/COLOR IN DREAMS AND THE PSYCHOANALYTIC SITUATION/AMERICAN JOURNAL OF PSYCHOANALYSIS. 1984 SUM VOL 44(2) 183-190.

120 PERLMUTTER-RICHARD-A. BABINEAU-RAYMOND/THE USE OF DREAMS IN COUPLES THERAPY/PSYCHIATRY. 1983 FEB VOL 46(1) 66-72.

121 PEROLD-ETIENNE-A/ON EXPLANATION IN PSYCHOANALYSIS AND THE DREAM/DISSERTATION ABSTRACTS INTERNATIONAL. 1983 NOV VOL 44(5-B) 1603-1604.

122 PETERS-LARRY-G/THE ROLE OF DREAMS IN THE LIFE OF A MENTALLY RETARDED INDIVIDUAL/ETHOS.

123 POTTINGER-JOSEPHINE-S/THE EFFECT OF POSTHYPNOTIC SUGGESTION ON DREAM RECALL/DISSERTATION ABSTRACTS INTERNATIONAL. 1984 JAN VOL 44(7-B) 2257.

124 RANDALL-JOHN-L/CARD-GUESSING EXPERIMENTS WITH SCHOOLBOYS/JOURNAL OF THE SOCIETY FOR PSYCHICAL RESEARCH. 1974 SEP VOL 47(761) 421-432.

125 RENIK-OWEN/THE CLINICAL USE OF THE MANIFEST DREAM/ JOURNAL OF THE AMERICAN PSYCHOANALYTIC ASSOCIATION. 1984 VOL 32(1) 157-162.

126 ROBBINS-PAUL-R. HOUSHI-FARZANEH/SOME OBSERVATIONS ON RECURRENT DREAMS/BULLETIN OF THE MENNINGER CLINIC. 1983 MAY VOL 47(3) 262-265.

127 RUIZ-KAY-N/AN EXPERIMENT USING AN IMAGING METHOD BASED ON SENOI-DREAMWORK WITH RHEUMATOID ARTHRITICS/DISSERTATION ABSTRACTS INTERNATIONAL. 1983 JUL VOL 44(1-B) 324.

128 SABO-KENNETH-T/EMOTIONS IN THE DREAMLIFE OF PARAPLEGICS: A QUANTITATIVE APPROACH/DISSERTATION ABSTRACTS INTERNATIONAL. 1983 APR VOL 43(10-B)

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3374-3375.

129 SALTZMAN-NOLAN/ELICITING EMOTIONS OF DREAMS AND MEMORY FRAGMENTS IN BIO PSYCHOTHERAPY/INTERNATIONAL JOURNAL OF ECLECTIC PSYCHOTHERAPY. 1984 SEP VOL 3(1) 1-6.

130 SARGENT-CARL-L. HARLEY-TREVOR-A/THREE STUDIES USING A PSI-PREDICTIVE TRAIT VARIABLE QUESTIONNAIRE/JOURNAL OF PARAPSYCHOLOGY. 1981 SEP VOL 45(3) 199-214.

131 SARGENT-LARRY/DREAMS IN THE NUCLEAR AGE/JOURNAL OF HUMANISTIC PSYCHOLOGY. 1984 SUM VOL 24(3) 142-156.

132 SARLIN-M-BRUCE/THE USE OF DREAMS IN PSYCHOTHERAPY WITH DEAF PATIENTS/JOURNAL OF THE AMERICAN ACADEMY OF PSYCHOANALYSIS. 1984 JAN VOL 12(1) 75-88.

133 SCHAPIRO-S-A/A CLASSIFICATION SCHEME FOR OUT-OF-BODY PHENOMENA/JOURNAL OF ALTERED STATES OF CONCIOUSNESS. 975-76 VOL 2(3) 259-265.

134 SCHROER-THOMAS/ARCHETYPAL DREAMS DURING THE FIRST PREGNANCY/PSYCHOLOGICAL PERSPECTIVES. 1984 SPR VOL 15(1) 71-80.

135 SCHUHL/SOCIETE MOREAU DE TOURS: IS THE PROBLEM OF SORCERERS ONE THAT IS PURELY PSYCHOPATHOLOGICAL?/ANNALES MEDICO-PSYCHOLOGIQUES. 1968, 2(4), 592.

136 SECHZER-PHILIP-H/DREAMS WITH LOW-DOSE KETAMINE IN OBSTETRICAL PATIENTS/CURRENT THERAPEUTIC RESEARCH. 1984 MAR VOL 35(3) 396-404.

137 SHELBURNE-W-A/A CRITIQUE OF JAMES HILLMAN'S APPROACH TO THE DREAM/JOURNAL OF ANALYTICAL PSYCHOLOGY. 1984 JAN VOL 29(1) 35-56.

138 SHEPARD-ROGER-N/ECOLOGICAL CONSTRAINTS ON INTERNAL REPRESENTATION: RESONANT KINEMATICS OF PERCEIVING, IMAGINING, THINKING, AND DREAMING/PSYCHOLOGICAL REVIEW. 1984 OCT VOL 91(4) 417-447.

139 SIEGEL-RONALD-D/A COMPARISON OF FREUD'S AND JUNG'S APPROACHES TO DREAM INTERPRETATION/DISSERTATION ABSTRACTS INTERNATIONAL. 1984 JUL VOL 45(1-B) 366.

140 SILBER-AUSTIN/A SIGNIFICANT ""DREAM WITHIN A DREAM.''/ JOURNAL OF THE AMERICAN PSYCHOANALYTIC ASSOCIATION. 1983 VOL 31(4) 899-915.

141 SLOCHOWER-HARRY/FREUD'S DEJA VU ON THE ACROPOLIS: A SYMBOLIC RELIC OF ''MATER NUDA.''/PSYCHOANALYTIC QUARTERLY. 1970, 39(1), 90-102.

142 SMITH-ROBERT-C/A POSSIBLE BIOLOGIC ROLE OF DREAMING. PSYCHOTHERAPY & PSYCHOSOMATICS. 1984 JUL VOL 41(4) 167-176.

143 SPARROW-GREGORY-S./AN EXPLORATION INTO THE INDUCTION OF GREATER REFLECTIVENESS AND ""LUCIDITY'' IN NOCTURNAL DREAM REPORTS. DISSERTATION ABSTRACTS INTERNATIONAL. 1984 SEP VOL 45(3-B) 1050.

144 SPERO-MOSHE-H./A PSYCHOTHERAPIST'S REFLECTIONS ON A COUNTERTRANSFERENCE DREAM./AMERICAN JOURNAL OF PSYCHOANALYSIS. 1984 SUM VOL 44(2) 191-196.

145 STEIN-MARTIN-H./RATIONAL VERSUS ANAGOGIC INTERPRETATION: XENOPHON'S DREAM AND OTHERS/JOURNAL OF THE AMERICAN PSYCHOANALYTIC ASSOCIATION. 1984 VOL 32(3) 529-556.

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146 STERN-DEREK-A. SAAYMAN-GRAHAM-S. TOUYZ-STEPHEN-W./ THE EFFECT OF AN EXPERIMENTALLY INDUCED DEMAND ON NOCTURNAL DREAM CONTENT./JOURNAL OF MENTAL IMAGERY. 1983 FAL VOL 7(2) 15-31.

147 TART-CHARLES-T. FADIMAN-JAMES./THE CASE OF THE YELLOW WHEAT FIELD: A DREAM-STATE EXPLANATION OF A BROADCAST TELEPATHIC DREAM./PSYCHOANALYTIC REVIEW. 1974-1975 WIN VOL 61(4) 607-618.

148 TART-CHARLES-T./THE CONTROL OF NOCTURNAL DREAMING BY MEANS OF POSTHYPNOTIC SUGGESTION./INTERNATIONAL JOURNAL OF PARAPSYCHOLOGY. 1967, 9(3), 184-189.

149 THACKREY-SUSAN-E./THE TROPICS OF THE DREAM: A COMPARATIVE ANALYSIS OF CLASSICAL DREAM THEORY IN THE LIGHT OF THE STRUCTURALIST APPROACH/DISSERTATION ABSTRACTS INTERNATIONAL. 1984 MAY VOL 44(11-B) 3512.

150 THALBOURNE-MICHAEL-A./SOME CORRELATES OF BELIEF IN PSYCHICAL PHENOMENA: A PARTIAL REPLICATION OF THE HARALDSSON FINDINGS./PARAPSYCHOLOGY REVIEW. 1984 MAR-APR VOL 15(2) 13-15.

151 THOLEY-PAUL./RELATION BETWEEN DREAM CONTENT AND EYE MOVEMENTS TESTED BY LUCID DREAMS./PERCEPTUAL & MOTOR SKILLS. 1983 JUN VOL 56(3) 875-878.

152 THOLEY-PAUL./TECHNIQUES FOR INDUCING AND MANIPULATING LUCID DREAMS./1983 AUG VOL 57(1) 79-90.

153 TOLAAS-JON./DREAMING: A PSI MODALITY?./ PSYCHOENERGETIC SYSTEMS. 1976 JUL VOL 1(4) 185-195.

154 TRENHOLME-IRENE. CARTWRIGHT-ROSALIND. GREENBERG-GLEN./ DREAM DIMENSION DIFFERENCES DURING A LIFE CHANGE./ PSYCHIATRY RESEARCH. 1984 MAY VOL 12(1) 35-45.

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155 TYSON-PAUL-D. OGILVIE-ROBERT-D. HUNT-HARRY-T./ LUCID, PRELUCID, AND NONLUCID DREAMS RELATED TO THE AMOUNT OF EEG ALPHA ACTIVITY DURING REM SLEEP. PSYCHOPHYSIOLOGY. 1984 JUL VOL 21(4) 442-451.

156 ULLMAN-M. KRIPPNER-S. HONORTON-C./A CONFIRMATORY STUDY OF THE TELEPATHIC DREAM WITH EEG-REM MONITORING/ PSYCHOPHYSICS. 1968, 5(2), 218.

157 ULLMAN-MONTAGUE./KRIPPNER-STANLEY. FELDSTEIN-SOL. EXPERIMENTALLY-INDUCED TELEPATHIC DREAMS: TWO STUDIES USING EEG-REM MONITORING TECHNIQUE. INTERNATIONAL JOURNAL OF NEUROPSYCHIATRY. 1966, 2(5), 420-437.

158 ULLMAN-MONTAGUE/TI RAPID EYE MOVEMENT DREAM-MONITORING TECHNIQUES IN CURRENT ESP RESEARCH./TRANSACTIONS OF THE NEW YORK ACADEMY OF SCIENCES. 1967, 30(2), 265-270.

159 ULLMAN-MONTAGUE/PSI COMMUNICATION THROUGH DREAM SHARING. PARAPSYCHOLOGY REVIEW. 1981 MAR-APR VOL 12(2) 1-8.

160 ULLMAN-MONTAGUE & KRIPPNER-STANLEY/ESP IN THE NIGHT. PSY 1970, JUN, VOL. 4(1), 46-50, 72.

161 ULLMAN-MONTAGUE & KRIPPNER-STANLEY/AN EXPERIMENTAL APPROACH TO DREAMS AND TELEPATHY: II. REPORT OF THREE STUDIES./AMERICAN JOURNAL OF PSYCHIATRY. 1970, 126(9), 1282-1289.

162 ULLMAN-MONTAGUE/TELEPATHY AND DREAMS./EXPERIMENTAL MEDICINE & SURGERY. 1969, VOL. 27(1-2), 19-38.

163 ULLMAN-MONTAGUE. KRIPPNER-STANLEY/A LABORATORY APPROACH TO THE NOCTURNAL DIMENSION OF PARANORMAL EXPERIENCE: REPORT OF A CONFIRMATORY STUDY USING THE REM MONITORING TECHNIQUE/BIOLOGICAL PSYCHIATRY. 1969, JUL, VOL. 1(3), 259-270.

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FESTIVALS --------- Within the Pagan community there are many holidays and Sabbats celebrated for various means, and not all celebrate each holiday/Sabbat in the same exact way or for the same reasons. The following is a general list of the Holidays most common between all the Sects within Neo-Paganisim.

YULE (Winter Solstice, December 20-23 (varies according to the particular date on the standard calendar according to when the Solstice will occurastronomically)).Longest nightof theyear, theturning point whenthe days shall afterwardsgrow longer as winterbegins its passageinto thecoming spring.It is,inthe Goddessworship, the time when she gives forth again to the birth of the Divine Sun child who shall be both child and eventually lover and father of the next child in the cycle. Winter Solstice for pagans is a time of feasting and the exchanging of gifts and is the original Holiday that the Christian religions modified into their own Christmas, even upto the birth of the child (Most theologians who have spent time studying the birth of Jesus admit he was born in either March or April, not the celebrated Christmas date we all know from the standard calendar - it was moved to this date to help induce Pagans to give up their old ways yet allow them their holidays during the spread of Christianity thru Europe and the British Isles). Traditional adornments are a Yule Log, usually of oak, and a combination of mistletoe and holly (also all later plagiarized into Christian ways).

CANDLEMAS (Brigid's Day, February 2nd) Not common to all pagans, this is very popular with Wiccans and various Celtic sects. Brigid is the Celtic goddess of fire and inspiration (Poetry, smithcraft and healing) as well as yet another representation of the Fertility of Femininity and Love. Brigid had such a strong following among the Celtics that the Christian church decided it was easier to assimilate her into their own system, and so there came about the making of Saint Brigit and all the stories they created about her so that her followers would leave their old beliefs enough so they would not side with the Druids, who were known at that time as 'the snakes' because of their tendency to have tamed snakes that were used to help produce various healing mixtures via their venom, and who were violently opposing the Catholic church. In History, of course, the druids lost against the overwhelming odds presented by the church, led by a man who would then be himself sainted by the church, their Saint Patrick (who was no clergyman but a warrior). Thus Christian rule of various sorts came into Ireland. Handcrafts are often sacrificed to Brigid or dedicated to her as they are started on this day. Its celebration is done with many candles and as usual much feasting. The Christians also took, moved slightly and used this d a t e b y creating St. Valentine and using the day for one of chaste l o v e reflections.

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Eostar Ritual (Spring Equinox, March 20-23 dependant on actual astronomical event) This is the start in the pagan year of spring, at least among Wiccans and Celtics. The first flowers are praised and the Gods and Goddesses thanked for the true return to happier times for all. Eostar is oneof the more colorful holidays, not one of the somber colors found in Yule and Candlemas. Feasting and socializing are the important factors in this holiday as well as the celebration of the return of color to the natural world. In the Christian calendar, again to draw early worshipers, they marked this as the final days and rebirth of Jesus (when according to history he died in June!) Beltane (May Eve, April 30th-May 1st) Most important to pagans, save f o r Samhain, I don't know of any Pagan group that doesn't celebrate t h i s holiday in some way. Beltane is the great Fertility rite of life, starting at dusk on the 30th and continuing until the dawn of the 1st. The union of the God and Goddess to conceive the sun-child to be takes place upon this holiday, no matter which tradition of paganisim is involved. Beltane is the one holiday most discouraged by the Christians, who didn't even use it as a point for a holiday of their o w n because the power and nature of the day involved. Still, even in Christianized Ireland the May day dance of the Maypole remained, as d i d the giving of flowers to those you loved or cared for as friends. T h e Maypole is a symbol of the union of the God and Goddess to create life, the pole itself a phallic symbol while the dancers and their streamers or vines of flowers represent the fertile womb of the goddess a s i t takes in the Phallus of the god and takes in his seed. Besides t h e Maypole often a bonfire is present, and members of the group are encouraged to jump the flames for luck and their own fertility. Food, drink and love are the order of the evening. In most sects the celebration of Beltane will become one large orgy as the participants are encouraged to enact their own unions of love. Beltane is the time o f m a n y marriages/handfastings in the pagan community (in some it is the point where one chooses to begin and end relationships of a physical nature). Clothing is very optional in most get togethers on this holiday, and mostly it is sensual and colorful. Even those sects that are prudish about things tend to accept the rules of the holiday, as it is the holiday of free love. It is said that a child conceived on this day will grow up to wield great power and knowledge and to be healthier than upon any other. Litha (Summer Solstice, June 20-23, dependant on actual astronomical event) Held on the longest day of the year, the Solstice is the celebration of lights triumph over darkness and that of the bountiful beauty that light brings into life. Flowers are common in the circle, roses and brightcheerful wildflowers are upon the altar and usually worn by all. It is the changing point of the year, and the celebration of the spiral dance of the year is common among Wiccans. It a celebration with much joy, and much feasting. Many wiccans will attire themselves i n bright colors and equally bright adornments of flowers. Litha' usual food fare may include honeycakes or cornbread. Litha is not celebrated by all sects nor in the same way.

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Lughnasad (August 1st) The great corn ritual of Wiccan belief (in Celtic realms this is the celebration of the wheat god, corn is an Americanization and it is possible there is an American Indian traditional holiday near this date that was borrowed by the American Neopagans). THis is the big celebration of the harvest (Sort of a Pagan Thanksgiving, but the time clock is different as is that of the Celtics). Much feasting and dancing occur, thou it is a bit more somber than many of the other holidays. Some Pagans celebrate this day as merely the day to bake their bread and cakes for the coming winter and do no actual rituals save that of blessing the foods prepared. Mabon (Fall Equinox, Sept. 20-23, dependant on actual astronomical event) A lesser holiday, this is not widely celebrated and is most come with Pure wiccan groups, especially those who are based in the works of Starhawk and other Dianic sects. This is the weavers festival, and a braiding of cords are done in the process of casting a spell to add to ones life from what it is, each person weaving unto themselves what they wish and the coven as a whole weaving all the cords together to unite the power and efforts symbolically. SAMHAIN (Halloween Oct 31st) THe year ends traditionally in Wiccan beliefs with this holiday. Samhain is said to be the period of time when the gates between the worlds are least guarded and the veils their thinnest. It is a time for dimensional openings and workings, and a l s o t h e celebration of the death of the year king. It is a somber holiday, one of dark clothes and thoughts for the dead, it is said to be the time when those of necromantic talents can speak with the dead and it is certainly a time to remember ones dead. It is a time of endings of relationships and bad situations and it is the time when one can see the glimmer of hope in the future. THere are as many concepts attached to this holiday as any other.

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THE HOLY FOOL: The Third member of the Triad -some musings by: the Bard * "Remember, the Moon is only half as big as the Earth, but it's twice as far away." -Anonymous * After some time musing on the concept of Goddess/God that is common in Wiccan (and most Neo-Pagan groups) and seeing the common theme of "things come in threes" in these belief systems, I fell to wondering "Why only the God and Goddess? If all things come in threes, where is the Third Aspect that should be there?"

So what is this Third Aspect? I feel it is the Holy Fool; the Prometheus who is the Trickster, the God (neuter) that rolls the dice. This also fills in certain holes in neo-Pagan Theology that have bothered me for some time, too.

First, we need to have a quick look at the Holy Fool in religious and/or cultural beliefs, both primitive and modern: American Indian: Aztec: Ueuecoyotl Caddo: Coyote Chinook: Coyote Coos: Coyote Haida: Raven Hopi: Mudhead Kachina, Clown Kachina Kiowa: Coyote Navaho: Coyote Nez Perce: Coyote Omaha: Coyote, Rabbit, Iktinike, Orphan Pueblo: Koshare Sioux: Spider Tillamook: Coyote Tinglit: Raven Winnebago: Rabbit Zuni: Coyote African: Spider, Tortoise, Rabbit, Jackal Graeco/Roman: Pan, Dionysis Celtic: Phooka and the like (see Irish: Fear Dearg, and a host of others. The Fool must love Ireland very much...He made so many of Itself there!) Norse: Loki...-and- Balder Banks Island: Clat Micronesia: Nareau England: Puck, Black Jack Davy Christianity: "Doubting" Thomas, and The Christ Himself, in many ways....and Judas, too. 20th Cent. North American: Bugs Bunny, The Joker, Mr. Mxyzpltk, Murphy, ("And Pooh is a -good- example, too!" said Eeyore)

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Neo-Paganism: Discordians 18th thru 20th Cent. Appalachian: Jack (from British Isles) 18th and 19th Cent. N.A. Black: Br'er Rabbit, Long John, &c. German: Tyl Eulenspiegel Italy: Harlequin (check out Agatha Christie's stories about "Harley Quinn." VERY interesting!) Islamic: Juha, Abu Nawwas, Mullah Nasruddin, Nasreddin Khoja, Nasreddin Hodja Japanese: Fox, Hotei, and the whole concept of Zen...... And the many, many instances of the Hero figure and his Friend in most people's mythology....Gilgamesh and Enkidu, Robin Hood and Little John, the Mythic Hollywood Western Hero and his ridiculous sidekick, Don Quixote and Sancho Panza.....and many times you see the recurrent theme of the Great Betrayal of the Hero, which leads to His death...and to His Resurrection!

One immediately sees that the Fool is a universal constant in folk belief, just as the Goddess and God are! (NB: I have not gotten more specific for two reasons: one, for limitations of space, and two, to encourage others to do a little reading on their own!)

As most things, the Fool is Personified in three basic Aspects that (of course) overlap with each other and with the God and Goddess. The first is that of the Saviour God, the Prometheus, the Culture Hero, who brings Knowledge (and -occasionally- Wisdom) to Mankind. This Aspect loves Mankind with all His Being, and only wishes Good. His Good Intentions sometimes fall short of His (or Mankind's) expectations, however. Thesecond isthat ofthe Clown,the Nerd,the Jerk,that teaches by his own mistakes (and who usually comes out ahead because of His own Innocence.) This Aspect is mostly neutral, and is how He seems to mostly manifest Himself.

Butletus notforget thethird,and darker,side oftheFool, best exemplified by Jack Nicholson's portrayal of The Joker in the film version of "Batman." Just as the Goddess has Her Dark side (the Crone, the Morrigan, &c) and the God has His (Odin as Death-God) so does the Fool have a terrifying Aspect (at least, from the human point of view): Chaos Personified. This is not an Aspect to invoke, as It does not care. Period. It is the ultimate psychopath, the ultimate Spoiled Brat, the quintessence of Ego-centric self-love. In some circles, it could be quite nicely named Ahriman, or Shaitan, or Satan, because it fits all concepts of that Middle-Eastern deity....except one: It does not care if Man worships It or not. It is not in -conflict- with the God and/or Goddess, It is -not- on the kind of power-trip that the Judeo-Christian Satan is represented as having, it just -is-. It should be considered as neither "good" nor "evil," though it can personify both or either....or neither! This is confusing, but with a little thought the concept will (hopefully) come clear.

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(And, just in passing, the film version of "Batman" is perhaps a very good metaphor for the eternal struggle between the Fool-as-Prometheus (Batman) and the Fool-as-Chaos (the Joker).

Areyou confused? If youare, GOOD! If you arenot, keep thinking by not-thinking. (wha-a-a-a-a-t?)

Some of thebest examples ofthe three Personifications arefound in the Navaho and Zuni tales of Coyote, or the Br'er Rabbit tales, or the older Bugs Bunny cartoons, or even Walt Disney's Goofy. And, while speaking of classic animation, if you can see any of the cartoons of the Cannibal Boy and the Mynah Bird, do so! It shows not one, but TWO Aspects in action!

For a look at His more serious (?) side, try J.R.R. Tolkien's wonderful evocation of Tom Bombadil.....who is described as "the oldest." Prof. Tolkien came very close to the core of the truth with that one!

The Fool is your slightly daffy Uncle, that comes to visit at Christmas and is such fun to be with, but who seems to have a sadness about him too, that you found out later, when you were all grown up, was his slide into alcoholism. The Fool is the American sit-com "Daddy" who never seems to get anything right, but wins out in the end anyway. The Fool is the classic scene of Bugs Bunny, floating in a washtub in the middle of the Pacific Ocean, happily singing "As Time Goes By," blissfully uncaring about his obvious predicament...one which would send a human into sheer despair....knowing that something will turn up, some scam that he can pull that will get him out of the washtub and into clover again. The Fool is the Tarot's Fool, of course....but He is also the Hanged Man. Do -not- invoke the Fool unless you are ready for literally ANYTHING to happen! He just might turn you into a Large Green Frog just to observe what happens......He is capricious. He is unpredictable. He is what He is, and nothing you can do will turn Him from His Purpose, whatever that may be at any given moment. He is "Murphy," and whatever can go wrong, WILL go wrong...or right. Unless you have an uncommonly flexible mind, you -might- not be able to handle it!

He has no Festival, unless it is the Lupercal, or perhaps April Fool's Day, or even New Year's Eve, for every day is His, as He chooses. Some have inquired about the seeming overlap of functions in the Goddess/God/Fool triad, and this should be addressed here. The modern Western mind tends to "pigeonhole" things, and rigidly excludes other things from these pigeonholes. This, I feel, is in some ways an error in thinking, especially about the Triad.

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One cannot and should not "compartmentalize" the God/Fool/Goddess into three rigidly separate Beings, but rather think of them as three separate sources of ripples in the same Pond: the ripples interact and intersect, and act on each other, but move within the same Source, whatever That may be. -the Bard at Samhain, 1990 CE I wish I could list all of my sources, but if I did, it would add several pages to this text, and I am trying to keep it short. I -will- recommend reading one book, however, that will give a great insight into the Holy Fool: CONTRARIWISE Zohra Greenhalgh, Ace (paperback) April 1989 0-441-117112-2 (it has a sequel, but I can't remember the title offhand....) * "Rimble, Rimble!" * Permission is granted to reprint this article, both in electronic and in print. Any copy of this article must include the WHOLE article, and any comments should be sent net-mail to "the Bard" at FIDOnet 1:114/29 (602) 439-7080. Copies of any printed reproduction of this article should be forwarded to "the Bard" c/o DEUS EX MACHINA BBS, PO Box 35190, PHOENIX, AZ 85069. Thanks! 595

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PSYCHIC SELF-DEFENSE by =Carlin= One of the problems which faces the aspiring witch or magician is an increased sensitivity to and awareness of the "unseen" forces of the world. Usually this sensitivity is a delight, but occasionally it becomes a nightmare -- in the most literal sense of the word. In particular, this article deals with what spiritualists and shamans would refer to as spirit obsession -- a cluster of "symptoms" that differ from possession, but that still can destroy the integrity of the victims gives some background information on obsession, and then outlines a few "generic" techniques that will benefit those subject to this form of "psychic harassment."

DEFINING OBSESSION

Obsession occurs in every nation and subculture,and as a result every magical subculture has had it's own way of defining and dealing with the phenomena involved. Modern medicine, with the exception of Jungian and "New Age" psychiatry/psychology, tends to dismiss obsession as either hysteria or budding schizophrenia. The major religions, for the most part, now agree with this evaluation. Of course, the "New Right" fundamentalists are likely to see a demon in every corner.... Either of these approaches tends to disempower the afflicted person by destroying her/his trust in his own inner processes and making him dependent on the "expert" who will control the attempt to cure him/her. Spiritualists will warn you against psychic attack or unprotected dealings with the Dead. Work will tell you that the problem is either openness to astral influences or rebellion within the psyche . There is more to being human than the conscious mind, and unintegrated and unrecognized "complexes" within the psyche will sometimes have separate agendas that can lead to "attack from within" if those needs are continually ignored. My own tendency is philosophically Jungian-to-agnostic,but practically Shamanic. I tend to view such"entities" as psychological. However, the techniques I use are more effective if the problem is "projected" outward and treated as if it were the result of attack by a sentient being. Even if obsessions are caused by "complexes", a truly well established complex takes on enough "life" to be regarded as a "secondary personality" demanding of respect. If someone is having to live with obsession, chances are that the person is more interested in resolving the problem than debating metaphysics. The methodology outlined below is designed to work, whether you agree with the philosophy behind it or not. These techniques are "homeopathic" in nature, contrived with the idea of strengthening the victIm's "psychic immune system" to the point where s/he no longer can be victimized. Without this increase in inner power, the person can be temporarily freed from the obsession, but remains vulnerable to "evil influence" in the future. 596

THE BEGINNINGS OF OBSESSION

Checking a person's personal history, one will usually find that obsessions begin during periods where stress,negative emotions, or injury have impaired that person's natural self-protective abilities. Or where the person has been unprepared or confused and has intentionally or unintentionally "dropped his/her guard" around someone already disturbed. Or where the person has been abused and degraded since early childhood and is consequently continually open to negative influences. In psychological terminology, old "complexes" are cathected during periods when the ego is foundered in depression, weakening the "auric shield" that normally will protect against "outside influences," as well as the physical body. This auric shield can also be "pierced" during "psychic attacks," leaving a "hole" through which invading astral-organisms can pass freely. In the same way, "evil spirits" are contagious. Emotional, sexual, or magical intimacy with someone already obsessed can allow the entity to pass over to oneself. And an extreme period of rage or vengefulness can attract like to like, bringing one to the attention of "vengeful creatures" in the "lower astral."

SYMPTOMS OF OBSESSION

Among the most common symptoms of obsession is a brooding fixation upon some negative thought or act. The obsessed person being unable to "turn off" the voice that urges her/him on to self-destructive or vindictive acts. The idea that one is the Messiah or the rightful ruler of the universe, or too low to continue to live may repeatedly intrude upon consciousness. To consider much addictive behavior to be the result of obsession by "earth-bound spirits" or elementals. No longer having physical bodies, the "astral low-lifes" push susceptible living humans into overindulging in whatever the discarnate entity still craves. In other cases, the symptoms take other forms. Sleep can be disrupted by repeated nightmares or night terrors. The individual may awaken with no memory of the contents of the dream, but over time will develop insomnia or a fear of sleep. Especially in children,the shadows of night can resolve themselves into terrifying images, and there can be an overwhelming sense of being constantly watched. Visual "hallucinations" may force themselves onto the physical plane or may manifest themselves solely upon the "mind's eye." At times the obsession can be relatively benign. Budding magicians can "pick up hitchhikers" during their initial workings, and these "creatures" may well content themselves with acting as Guardians of its cases the "entities" will only "act out"when the magician re-enters trance or attempts to work on the astral levels. People who work with divinatory techniques without proper training and grounding are especially vulnerable, with the Ouija board being the worst offender. This is one reason that the traditional religions, which do not want the general populace trained in magical techniques,urge people away from divinatory practices. Obsessions that strike those not trained to magick are usually not so courteous. In the more entrenched cases,physical symptoms other than insomnia can manifest. Especially when one is very tired or ill, the obsession attempt can escalate and begin to unbalance the homeostatic mechanisms of the body. Constipation,sinusitis and migraine headaches are the more usual manifestations, along with extreme pallor, edema, and mental confusion and memory loss. Poltergeist activity is also sometimes reported.The obsessing entity can also color the impressions of others. 597

One can suddenly find oneself being accused of unsavory attitudes or persistently misunderstood. At the same time, truly unsavory characters will be attracted to the new image and will begin to pop up out of the woodwork.

THE MAGICAL APPROACH

There are many things that one can do if one suspects that obsession has occurred. One can treat it as a demon and turn to spiritual authority for help. One can treat it as mental illness and turn to psychiatric explanations. One can ignore it as much as possible, or begin to avoid the activities that call it forth. One can also "raise one's energies" using self-help techniques such as those outlined in following paragraphs.Any one of the above reactions cripples one as a magician, however. From a ceremonial viewpoint, one must pass the "Guardian on the Threshold" before one can pass on to the next level of development.From a Jungian standpoint, one must develop rapport with and "reintegrate" the rejected portion; from a Shamanic standpoint, one must "turn" the entity and either dismiss it or convert it into a spirit helper.

THE INNER DIALOGUE

Step one, using the magical approach, is to become acquainted with the "entity" and engage it in dialogue.In some instances the entity will turn out to be malevolent, in other's only "immature" or confused and angry at being ignored. Before engaging in this activity, one is advised to ground and center, and to shield in whatever manner one's tradition suggests. One is also advised to begin/continue in whatever other spiritually protective exercises one has faith in.If there is someone available to work with the afflicted person, have that helper prepare a list of non-leading(Not "are you a demon?," but "what are you?") questions. Then drop into light trance and Then let the other person ask the questions while the victim answers with the first thing that pops into his/her head. In effect, s/he will be voluntarily "channelling" for the entity's unconscious and perhaps "denied" (officially) circumstances.If there is no other person, then the victim must do whatever form of divination or trance work he/she have developed to contact his/her subconscious. Those with vivid imaginations can simply find a quiet moment and ask "are you there?," personifying the "entity" in the same way that children create imaginary friends. Afterwards, no matter what the technique used, the obsessed person is to be certain that his/her aura is closed and that s/he is grounded and centered. AFTER "CONTACT" At this point s/he may have failed to make contact.In which case there is nothing to him/her to do but repeat the exercise until either it works or s/he is sure it isn't going to work. If real contact does not occur, then s/he might attempt to simply banish "it". It is possible that the entity will not answer directly, but will begin to up its activity level or bring a string of unusual circumstances into the obsessed person's life. 598

It is more likely, however, the have begun a dialogue. Sometimes "complexes"are immature parts of our own personalities that will calm down and begin to behave themselves once "they" no longer feel that they are being ignored.If the obsessing image is that of an animal, or even an ugly humanoid being, then it may simply be time to intensify one's spiritual quest and face down one's power animal or dark side. Frequently, these allies will attempt to come to the aid of someone undergoing psychic attack, and because of the general atmosphere of fear,will be perceived as threats and turned away themselves.Eventually, in either case the "entity" can either be"reintegrated" into the personality, or "kept" as a spirit-helper by those with shamanic leanings. If one is ALSO under psychic attack, the ally will probably help in the defense once asked and properly recognized.

"LOST SOULS" AND WORSE

On the other hand, "it" may claim to be a spirit or other entity that requires help. If the request is not ridiculous o consider honoring it. The author has personally dealt with a "poltergeist" who claimed to be a woman who had died of yellow fever over a century ago. When questioned, the "spirit" was confused at first, then admitted that she had died in delirium and had not realized that she was dead until "awakened" out of her stupor by some young people using a Ouija board. When asked what she wanted, the reply was "Pray for me." The poltergeist activity ended as soon as prayers were begun, and the last message received from the spirit was "Thank God, I'm free." Not being able to make herself understood on the material plane by any other means, the "spirit" had resorted to knocking physical objects around to attract attention. If someone of "mediumistic" nature had been about, she might have obsessed that person instead in her bid to gain attention. The obsession would have become malevolent only if the obsessed person repeatedly blocked her out or otherwise caused her to become cases of obsession in relatively "normal"persons will fall into one of the first few categories.In rare cases, the obsessed may have had his/her attempt at contact met with a voice screaming "DIE, DIE, DIE." Or something similar and profane. This is where the spiritual practices suggested in the following paragraphs will be of greatest benefit, followed by professional help or even exorcism, if necessary. (Even where an entity seems totally hostile, it is sometimes possible to "turn" it through raising "light"as described below.) 599

SELF-HELP WITH OBSESSION

Not everyone is a magician and not everyone wishes to open the "can of worms" of the subconscious.The following activities are very useful in "uprooting"spiritual obsession by increasing "light". In cases of "mild" obsession only a few of these measures,or a simple ritual of dismissal, will be sufficient to be rid of the problem.In more entrenched cases, these techniques should be continued for the healing period, accompanied by Inner Work, depth psychology, or other techniques that promote self-understanding. Those suffering from physical symptoms should also work to strengthen their immune system and improve their diet and lifestyle. If possible, the severely afflicted individual should have a counselor, teacher, or trusted friend monitor his/her progress "just in case."

EXAMPLE TECHNIQUES FOR "RAISING THE LIGHT"

For a period of three months, the obsessed should "cleanse" him/herself daily in whatever manner her/his spiritual tradition decrees. Grounding and centering are excellent techniques, as is renewing oneself through visualizing the aura as strong and untainted. One can draw pictures of oneself expelling all darkness or meditate on the same image.Prayer is useful, as is catching oneself thinking the old negative thoughts and declaring that one has "taken that out of the Law" or "averted" the consequences. If the afflicted has friends who engage in spiritual pursuits, send him/her mental support and positive energy. The individual is also advised to spend time in sacred places where evil is barred from entering, and to refrain from the company of persons s/he knows are bad for her/him.If already attuned to ritual work, the victim can"cleanse" his/her home or have it cleansed by someone trusted. Those who have faith in Holy Water should sprinkle and apply it liberally. Afterwards, if the obsessed is truly serious about being rid of a persistent fixation, s/he can burn white candles constantly while awake and at home. This will act as a symbol of the"light" one wishes to draw into one's life. The most seriously affected are advised to surround their beds with a protective circle and never to sleep in a darkened room. Other religious/protective symbols can be placed in sight and called upon, and protective incenses such as sandalwood may be burned. The important thing is to keep one's spiritual goal constantly in mind and the"entity one's determination to improve. This may seem like a great deal of effort, but the effect will be to "open" the individual to positive influences, even if s/he doesn't believe in "demons".The individual will be "raising his/her energy" level to the point where something "dark" cannot even bear to approach her/him, and keeping the energy "high"for a long enough period that "it" will become "discouraged" and fade from sight.At the end of the three months, the "entity" should either be weakened severely from being "starved" or should be gone. If it is gone, then a ritually adept person can do a rededication wherein the formerly obsessed is declared sealed against recurrences. If the problem still exists, then the cause may actually be mental illness brought on by a brain imbalance or early trauma. In any case, entrenchment of that degree of severity is beyond the scope of any self-help article to deal with. In every case the author has seen or dealt with however, vast improvement over the three month period. 600

DIANISM IN A NUIT-SHELL

Recently, I got back in touch with my teacherafter nearly two years and dropped a couple of bombshells on her: I had changed gender identity and had come together with two other women to form a Dianic coven. When the initial shock wore off, Rita sent me a complete run of Protean Synthesis and a solicitation for this article.

Several years ago I subscribed to several stereotypes regarding "those peculiar Dianics". They were thealogically unbalanced, they hated men, they denied that men had souls, they were all lesbians, they couldn't spell (in the orthographic sense; no one has yet accused Dianics of inability to work magick), etc. etc. When I came together with my covensisters, I realized that these notions were at most partially true and some cases were patently false.

I believe there are only three valid generalizations that can be made about Dianics: 1) We are all feminists. 2) We all look to the Goddess(es) far more than to the God(s). 3) We are all eclectics. Note well that there are plenty of non-Dianic feminist Witches, non-Dianic eclectics, and non-Dianics who are primarily Goddess-oriented. There are also doubtless a good many feminist, Goddess-oriented eclectics who do not choose to call themselves Dianic. In my own case I use the "If it quacks like a duck, it probably is a duck" argument, as well as the fact that my HPS learned the Craft as a Dianic and runs Dianic rituals.

Some of the stereotypical generalizations I can dismiss out of hand. I don't know of a single Dianic who denies that men have souls. Even Z Budapest doesn't believe that piece of tripe anymore! It is true that Dianism is particularly attractive to separatists, and many separatists actually hate men. Many Dianics are lesbians. Some misspell words like "woman", women", "egalitarian", and "holistic" on purpose. Not all fit these, however, and I think that Z Budapest in her younger, or spiritual bomb-throwing, days represents an extreme and a small minority. There are a number of males involved in Dianism, and some of those are men. [NB: I use the terms "man" and "woman" to indicate gender identity, that is, how one's heart, mind, and/or soul are configured. I use "male" and "female" to indicate physical sex, that is, how one's plumbing is configured. I hope this dispels confusion.].

Thealogical and magickal imbalance is not so easily dismissed and needs to be addressed further, as that is the most valid objection that thoughtful Witches have to Dianism. The apparent imbalance comes from the Dianic emphasis on Goddess-worship, often to the complete exclusion of God-worship. This upsets many Witches' sense of polarity balance. The resolution of this apparent imbalance lies in the consideration of other polarities than sexual and/or gender as the primary polarity. There are indeed many other polarities to consider: true-false, life-death, dark-light, rational-mystical, creation-destruction, order-chaos, and good-evil, to name but a few. One problem with the masculine-feminine polarity is that there is a strong tendency to express all other polarities in terms of it. The Chinese were particularly fond of this, and mapped everything they liked into the yang side, and everything they disliked or feared into the yin side, the patriarchal no-accounts! 601

One thing I have discovered is that if you look hard enough, you can find goddesses to fit both ends of most polarities. Some even occupy both ends simultaneously. Inanna, my matron goddess, is a good case in point. She is the Sumerian goddess of love, war, wisdom (which she won in a drinking bout!), adventure, the heavens, the earth, and even of death (in the guise of her dark aspect, Ereshkigal). A very busy lady indeed is Inanna. At this point it becomes largely a matter of personal preference rather than of polarity, whether one chooses a god or a goddess to occupy a particular place in a ritual.

NoDianic I know ofdenies the existence ofthe God. Indeed, He gets mentioned as the consort of the Goddess with some frequency in Z Budapest's HOLY BOOK OF WOMEN'S MYSTERIES, which is close a thing as there is to a Dianic version of the Gardnerian Book of Shadows. He is there, and sometimes we will invoke Him, when it is appropriate. He makes His own path, and we follow our own, and when they cross naturally we honor Him and do not avoid Him. We also do not force the paths to cross simply to lend an artificial balance to a ritual where none is really needed.

Now that I have spilled agood deal of ink over what Dianismis not, I should now say a few words about what it is: a movement of feminist, eclectic, Goddess-oriented Witches.

Feminism: This covers a vast multitude of virtues and sins. I do not think the stereotypical radical lesbian separatist is as common as is believed. Moderate to liberal feminism is probably far more common, even among Dianics. Certainly my own coven contains no separatists! There are too many nice men out there, even though surveys have shown that 70% or more of all men are potential rapists. The nice ones are found among those who are not in that repulsive majority; you just have to look to find them. One of the places you might find such nice men is in Dianic covens! Some are mixed groups, at least some of those of the branch founded by Morgan McFarland. My own is something of a mixed up group, I suppose. While we do not currently have any men in the coven, two of the three of us were born male and still have original-equipment plumbing. The Goddess and our HPS accept us unreservedly as women.

Eclecticism: If there is one dictum of Z Budapest's that bears repeating to everyone in the Craft, and which gets followed by many, it is "When in doubt, invent." Dianics tend toward creative ritual, drawing from any and all possible sources. I have yet to see a Dianic equivalent of the Gardnerian Book of Shadows, nor do I ever hope to see one. 602

Goddess Orientation: I've discussed this at some length while talking about polarity. There are some wags who have said that Dianics are nothing but matriarchal monotheists. I tell you three times: The Dianic Goddess is NOT Jehovah in drag! The Dianic Goddess is NOT Jehovah in drag! The Dianic Goddess is NOT Jehovah in drag! A much closer analogy would be that Dianics have taken the Classical pantheon and reclaimed most of the roles. This, too, is oversimplifying, but it is not nearly as wide of the mark as the usual criticism. At some point I may write up a long exegesis on the Dianic Goddess, but not here. My own personal involvement with Her comes from a great feeling of comfort I do not find elsewhere. She feels right. I have a great deal of difficulty accepting known rapists (most of the Olympian males are this, especially Zeus, Hades, and Pan!) into my personal pantheon. I also feel a personal vocation from the Mother; it is rather incongruous to me to embrace a male deity wholeheartedly when the Goddess comes to me and calls me Her daughter. This goes doubled, redoubled, in pentacles, and vulnerable for lovers of women.

I hope this little discussion of Dianism-in-a-Nuitshell has proved enlightening to you. It is not a path for everyone, but it is a valid path for some, and in considering it I hope that you can now ignore the garbage that has been put forth in the past as "data" regarding it.

Inanna Seastar Birdsnest Coven 603

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DIVINATION This seems like a fairly good time of year to be talking about divination. What is it, why do we do it, and what's in it for us? Lots of people think it's a way of avoiding responsibility - if the future is preordained, we might as well go back to bed.

Of course, that's not it at all. Divination is the use of any one of several methods to obtain information which is not directly accessible to the conscious mind of the person asking the question. Whether you use cards, crystals, a pendulum, ink, lead, dice, the flight of birds or anything else, what you are really doing is opening your end of a channel to higher wisdom. I consider the "actual" source of that wisdom irrelevant and immaterial; it could be one's own subconscious, the collective unconscious, the Gods' will, telepathic insight, or a big computer buried in the Balkans. It's still additional information which is not as tainted by ego and intellect's limitations as most.

So what do we do with it? The same things we do with any other information; add it to what we already know and develop a synthesis that can help us do our decision-making. The easiest way to analyze the process is with a concrete (well, maybe jello) example:

A young man has been between relationships for some time. He wants very much to link up with the great love of his life, but is not aware of anyone on the horizon. He is putting himself in a position to meet new people, presenting himself as attractively as he can, and generally taking care of business, but no results. He has to decide whether to take a work-related course at night or not. It will take a lot of time and there are not likely to be any women attending. His progressed horoscope is neutral. He gets his cards read. They say: [PAUSE] 1.Nothing at all about love, but a lot about skilled craftsman- ship and satisfaction through work. He decides to relax and wait for a better time, takes the course, and is rewarded with a modest promotion which enhances his satisfaction with his job.

2.A lot about increasing social activities, leading to the start of a new romance, leading to great happiness and satisfaction after some difficulties are resolved. He does not take the course, and meets a really nice interesting lady at a party given by a friend (which he couldn't have attended had he taken the course). 604

3.That he is overlooking sources of emotional gratification in his current situation. Given the information, he starts looking around and discovers that one of his quieter friends is a really thoughtful and insightful person who helps him learn to know himself better, and that a young cousin needs a mentor and this relationship gives him a lot of pleasure and fulfillment. He begins to feel much more ready for a good relationship, and much less impatient to have one start.

These examples illustrate the point made above; divination provides you with choices, and you take the consequences, no matter what the oracles say. Treat them with respect, not adoration or blind compliance, and may they always show you the truth.

Blessed Be, The Spinster Aunt ...from RMPJ 12/86 605

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Divination Bibliography TAROT Butler, Bill. Dictionary of the Tarot. (Schocken Books, 1975). Campbell, Joseph and Richard Roberts. Tarot Revelations. (Vernal Equinox Press, 1979). Case, Paul Foster. The Tarot. (Maccy Publishing, 1947). Cavendish, Richard. The Tarot. (Harper & Row, 1975). Connelly, Eileen. Tarot - A New Handbook for the Apprentice. (Newcastle Publishing, 1979). Crowley, Aleister. The Book of Thoth. (Samuel Weiser, Inc. 1984). TheEgyptian(GoldenDawn)TarotbyTheMaster Therion. Douglas, Alfred. The Tarot. (Taplinger Publishing, 1972). Gettings, Fred. The Book of Tarot. (Triune Books, 1973). Gray, Eden. A Complete Guide to the Tarot. (Bantam Books, 1970). Gray, Eden. The Tarot Revealed. (Signet Books, 1960). Greer, Mary K. Tarot for Yourself. (Newcastle Publishing, 1984). Hargrave, Catherine Perry. A History of Playing Cards. (Dover Publishing, 1966). Hutton, Alice. The Cards Can't Lie. (Hippocrene Books, 1983). Kaplan, Stuart R. The Encyclopedia of Tarot. (U.S.Games Systems, 1978). Konraad, Sandor. Classic Tarot Spreads. (Para Research, 1985). Leland, Charles Godfrey. Gypsy Sorcery and Fortune Telling. (University Books, 1962). * Nichols, Sallie. Jung and Tarot. (Samuel Weiser Inc. 1980). Good but lengthy examination of the Jungian aspects of the Tarot. Noble, Vicki. Motherpeace. (Harper & Row, 1983). * Pollack, Rachel. Seventy-Eight Degrees of Wisdom. Part I: The Major Arcana. (Aquarian Press, 1980). Excellent explanation of the Tarot, using the Rider Waite deck. Highly recommended. * Pollack, Rachel. Seventy-Eight Degrees of Wisdom. Part II: The Minor Arcana and Readings. (Aquarian Press, 1980). Good explanations of various reading methods and extensions. Roberts, Richard. Tarot and You. (Morgan and Morgan, 1975). 606

* Walker, Barbara G. The Secrets of the Tarot. (Harper & Row, 1984). Examination of the origins and symbolism of the Tarot. Beautifully done. * Wang, Robert. The Qabalistic Tarot. (Samuel Weiser, Inc. 1983). Good reference for the Golden Dawn system of Tarot. THE I CHING Chu, W.K. and W.E. Sherril. The Astrology of the I Ching. (Routledge & Kegan Paul, 1976.) Chu, W.K. and W.E. Sherril. An Anthology of I Ching. (Routledge & Kegan Paul, 1977.) Legge, James. I Ching, Book of Changes. (University Books, 1964). Ni, Hua-Ching. Tao, The Subtle Universal Law and the Integral Way of Life. (Shrine of Eternal Breath of Tao, 1979). Ni, Hua-Ching. The Book of Changes and the Unchanging Truth. (Shrine of Eternal Breath of Tao, 1983). Pattee, Rowena. Moving With Change. (Arkana, 1986). Interesting approach to oriental divination. Cards also available. Ponce, Charles. The Nature of the I Ching, Its Usage and Interpretation. (Award Books, 1970). Trosper, Barry R. and Gin-Hua Leu. I Ching: The Illustrated Primer. (KGI Publications, 1986). Walker, Barbara G. The I Ching of the Goddess. (Harper & Row, 1986). Waltham, Clae. I Ching. (Ace Books, 1969). Adaptation of the work by James Legge. Wilhelm, R. and C.G. Jung. The Secret of the Golden Flower. (Harcourt, Brace and World, 1931). RUNES Blum, Ralph. The Book of Runes. (St. Martin's Press, 1982). Set comes with a set of runestones. Osborn, Marijane and Stella Longland. Rune Games. (Routledge & Kegan Paul, Ltd. 1982). CARTOUCHE Hope, Murray. The Way of Cartouche. (St. Martin's Press, 1985). Set comes with cards. 607

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OLD MAGIC EXORCISM Power of wind have I over thee. Power of wrath have I over thee. Power of fire have I over thee. Power of thunder have I over thee. Power of lightning have I over thee. Power of storm have I over thee. Power of moon have I over thee. Power of sun have I over thee. Power of stars have I over thee. Power of the heaven's and the worlds have I over thee. (lift sword over head with both hands and chop down.) Eson! Eson! Emaris! Garner, Alan; "The Moon of Gomrath"; Ballantine 614

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E C O M A G I C --------------- The following is excerpted from an article, Making Magic For Planet Earth, written by Selena Fox for Circle Network News (Box 219, Mt. Horeb, WI 53572 ) and presented here as being of public interest to the pagan community at large. Selena, I didn't have time to ask your permission, I presume that by the very nature of your writings you want them to be shared with as many people as possible, and so they are presented here. This is submitted with this statement and not to be edited, by Shadowstar of Boston MA. "There are many things thatcan be done in spiritual realmsto help bring about solutions to the world's problems: * We can kindle spiritualfriendships with other lifeforms through communication with Nature Spirits, who can be teachers for us and allies in bringing about planetary healing. * We can do daily meditations in whichwe creatively visualize the spiritual body of the planet glowing with radiant healing light. * We can organize and/or take part in ecumenical planetary prayer services and rituals with practitioners of other spiritual paths and cultures. * We canhonor Mother Earth as an aspect of the divine in our solo and group rituals. * We can send Mother Earth our love and pray for planetary health each time we visit a stone circle, sacred grove, place of power, temple, shrine or other sacred site. * We can do spiritual healing magic for the planet in our circles. It is important to reinforce whatever spiritual work we do with physical action. There are a variety of ways to do this and you should decide on at least one approach and then carry it out. Here are a few examples: * Recycle trash from your household, take paper, plastics, glass, aluminum cans, and other recyclables to recycling centers. *Recycle clothes and no longer needed household items by donating them to charities to distribute to the needy. * Join and actively participate in environmental action groups. * Write government officialsand urge them to takespecific actions on specific environmental issues, such as stopping all ocean dumping. * Write letters and articles for publications about the need for environmental preservation. * Plant trees as part of reforestation efforts. * Compost food scraps. * Stop buying and using non-bio-degradable detergents. 615

* Boycott products from companies that are destroying the Amazon rainforest. * Pick up cigarette butts and other non-biodegradable litter from parks and other wilderness areas. * Donate money to nature preserves. * Give talks atschools, civic groups, churches andin other places in your area about ecological issues. * Read publications, view films, and attend presentations inorder to keep informed about ecological conditions and to learn about additional ways you can work for planetary healing. * Conserve electricity, water and other resources on a daily basis. * Network with others. 616

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The Fundamental Laws of Human Ecology

1. We're all in it together. Everything is connected to everything else. You can't do just one thing.

2. The Earth and its resources are finite. or You can't get something for nothing.

3. As energy and other resources are used, there is an overall decrease in the amount of usefulness. (Second Law of Thermodynamics>

4. Everything must go somewhere-there is now away.

5. Up to a point, the bigger the better; beyond that point, the bigger the worse. or To everything there is an optimum size.

6. Everything is becoming something else.

7. In most cases, the greater the diversity of a system, the greater its stability.

8. Nature frequently but not always "knows" best. Note: People use antibiotics to counter nature.

9. We shape our buildings and afterwards our buildings shape us. - Winston Churchhill

10. As human beings, one of our unalienable rights is the right to live in a clean environment.

11. Our environment does not belong to us alone. It was used by our forefathers, passed on to us, and we are charged with the responsibility of passing it undamaged to all future generations.

12. All persons must be held responsible for their own pollution.

13. All persons are created with an equal right to live in dignity and peace and to work out a meaningful existence. Everyone is entitled to a fair share of the world's resources-provided one is carrying one's own share of the responsibilities for maintaining an orderly world.

14. Comfortable living, in harmony with nature, should be each society's goal.

15. Our dependence on technology is, today, so strong and widespread, that we are compelled to use technology as a means for getting out of our environmental dilemma.

16. No national purpose however urgent, no political or economic necessity however pressing can possibly justify the risk of bringing all human history to an end. 617

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The Posture of Ecstasy

The nature of ecstatic states of consciousness may be encoded in their postures. The types of visions, prophecies or healing abilities that accompany ecstatic states may have less to do with the religious content surrounding the ceremonies of ecstasy than with the posture assumed by the people undergoing the ecstatic experience.

This unusual hypothesis is being proposed by psychological anthropologist Felicitas D. Goodman, PhD, based on observation of people in ecstatic states and her experiments training people to enter such states of consciousness. In some of her earlier re- search, Dr. Goodman learned that she could induce an ecstatic state in a subject through the use of a gourd rattle similar to that used in many primitive shamanistic ceremonies. While a subject, alone, or in a group, walked in a circle, or simply sat, Dr. Goodman would shake this rattle in a steady manner for 15 minutes. The use of the rattle was based on the hypothesis that "acoustic driving" affects the functioning of the brain, blocking the verbal left hemisphere and opening access the intuitive right hemisphere. Within five minutes, most subjects were giving indications of being in an altered state of consciousness. At the end of the experiment, their verbal reports confirmed that they had been experiencing something resembling an ecstatic state, including visions and variations in body image. Noting that the content of these visions seemed to vary as a function of which subjects had remained standing and which had become seated, Dr. Goodman ran a series of experiments to specifically test the effect of posture.

To obtain experimental postures, she went to ethnographic resources to locate either photographs of shamans in ecstasy, or artistic renditions of this state. She found five different postural positions. In her subsequent experiments, she would ask her subjects to assume a particular posture, commence the rattle playing for 15 minutes, then obtain their reports. She found that these reports were highly consistent for a given posture, but differed between various postures.

For example, one posture was similar to sitting in meditation, except that the legs are both tucked under the body and turned toward the right. Subjects experienced color sensations, spinning and strong alterations in mood. This posture was that assumed by Nupe Mallam diviners. According to the literature, the divination experience begins by alterations in moods. 618

In another posture, subjects stood erect with their heads back and their hands clasped at the abdomen. Subjects reported warmth, a flow of energy rising, and a channel opening at the top of the head. According to the ethnographic literature, this posture had been associated with healing, involving the flow of energy. In a similar manner, the other postures tested produced experiences resembling the reports of native shamans who assume the posture in their trance work.

The author can only speculate concerning the mechanism by which posture affects the content of ritualized trances. We know that posture affect mood states. It is perhaps by their effect upon a wide variety of psychophysiological variables that posture affects the course of ecstasy.

(Source: "Body posture and the religious altered state of consciousness: An experimental investigation," Journal of Humanistic Psychology, Summer, 1986, Vol. 26, No. 3, pp. 81-118. Author's address: Cuyamungue Institute, 114 East Duncan St., Columbus, OH 43202.) 619

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The Men's Circle Copyright 1987 by R.M.P.J. Those of you who attended the "Opening the Sky" ritual at Dragonfest this year probably realized that a large part of it was a Creation Myth. At the Manhood Ritual on Friday night, Thomas's Circle Invocation was also a Creation Myth, although a very brief one. Perhaps it is in the stars, but I have been thinking about a Pagan Creation Myth for several months now and perhaps this is as good a time as any to publish it. The basic idea originally came when some people complained that science didn't have any mystery or poetic power in its formulations. That is not really true, it is just that not enough scientists are trained to write well, or encouraged to present new knowledge in a form that will appeal to all levels of our minds. Well, I decided to have a go at it, and the following myth is based pretty closely on modern cosmology and evolutionary theory. .................................. In the beginning therewas neither matter nor energy,neither was there space nor time, force and form were not. Yet there was Something. Poised between Spirit and Void, without form or qualities, pure potentiality, the first physical manifestation had existence. Scientists call it the Primordial Singularity, occultists call it the Cosmic Egg. It changed, and the first moment of time came to be. It expanded, and space was born. Not the space we know, but one of many dimensions, and that space was filled with the first Force. So intense was that Force that space itself altered. Dimensions folded back on themselves, while others expanded mightily. The first Form came to be. As the infant universe expanded it changed subtly, and as naturally as snowflakes forming in the air, the first material manifestation precipitated out of nothingness. Neither matter nor energy as we know them, but yet both. The Element Fire was born. The universe continued to expand, and the one Force became two forces, then three and finally four. Matter and energy became distinguishable, and the Element Earth was born from Fire. A hundred thousand years went by, and the universe continued to expand and cool until, quite suddenly, the fire died, space became transparent to light, and there were great clouds of cool gas, moving freely. The Element Air was born. The clouds began to draw together, then break apart into smaller clouds, and smaller still, until a limit was reached, and a hundred thousand clouds collapsed inward upon themselves, swirling and twisting, flattening and smoothing, rippling, and organizing themselves. The Element Water was born. 620

One cloud, like many of its siblings, took on astructure like a great pinwheel, with spiral arms stretching out from its center. It was Galaxias, our Milky Way. Within its turbulent swirling, smaller eddies formed and contracted, tighter and tighter. At the center of one a spark grew bright then another and another. The first stars were lighted, and shown in a universe grown dark. Many of them burned prodigally for a time and then exploded, hurling the ashes of their burning outward, ashes such as oxygen and carbon and nitrogen; star stuff, life stuff. Generations of stars came and went over the billions of years, and out in one of the spiral arms a cloud of gas and dust began to collapse like so many others before. It contracted, and a new star lighted, with a disc of dust and gas circling it. The disc became lumpy as grains of dust and crystals of ice collided and stuck together. The lumps touched and merged, ever growing in the light of the young star. Finally, nine bodies circled the new star, which would one day be called Sol, or simply, the Sun. Third out from the sun a rare event had happened. Two young planets had collided and merged violently, forming a single planet. In the violence of that collision, part of the surfaces of both had been ripped off and hurled out to form a ring of molten rock which quickly drew together to form a giant satellite. The Earth and the Moon had been born in a passionate joining. Asthe young Earth cooled,great volcanos belchedforth gases from its still hot interior. An atmosphere of steam and carbon dioxide formed and then clouds appeared. The first rains began, pouring down on the rocks and washing down into the low places. The oceans were born. Water evaporated from the oceans and fell again as rain, dissolving minerals from the rocks and carrying them into the sea. The early ocean became richer and richer in dissolved minerals and gases. Lightning in the young atmosphere formed new substances which added to the complexity of the mix. The dissolved substances in the oceans became more and more complex, until one day a complex molecule attracted simpler compounds to itself, and then there were two, then four. Life was born. From its simple origins, Life grew in complexity, until one day a patch of green appeared, drawing energy from the Sun, and exuding oxygen. Within a short time the atmosphere changed radically. The sky became blue, the air clear and rich in oxygen. As the Earth had shaped Life, so Life began to shape the Earth. Delicately balancing and ever re-balancing between the furnace heat of her sister Venus, and the icy cold of her brother Mars, Gaia, the Living Earth, had come to be. The first animals appeared and swam in the oceans. Then venturesome ones crawled onto the land. The forms taken by life changed. Fish appeared, and dragons walked the land. Tiny furred creatures supplanted the great dragons, whose descendants now flew through the skies, clothed in feathers. By and by some of the furred creatures came down from the trees and began to walk about on their hind legs, and then they started picking things up. Soon they were using the things they picked up. Then they started talking to each other. After they had been talking for a while, they started thinking. Some of them even started thinking about where they had come from and where they were going. And they began to wonder how everything had come to be - and why. .................................. 621

Well, there it is. Now thatit's written I'mwondering what itall means. You who read this have as much right to interpret it as the author, who after all is mostly gathering the thoughts and conclusions of other men and women and putting them into a hopefully attractive package. Creation myths are supposed to tell us something about the world we live in and our relationship with that world, and perhaps about ourselves. This one seems to be telling us that the world in which we live was not made, like a clock, it grew, like an embryo in an egg. We humans are as much a part of our world as the eye of an embryo is part of the embryo. We are the part of the world that "sees". And what about the Gods? Where do they fit into all this? Well, eggs generally have a mother and a father, and newborn chicks aren't aware of either until they open their eyes. We are the eyes of our world, and one of our functions is to see the Mother and Father. ___Robin 622

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From: ROWAN MOONSTONE To: ALL Subj: CHRISTIANITY AND WICCA The following is the comparison listing of Christianity and Wicca that I mentioned in a previous message. It was prepared by Kerr Cuchulain, who is the Canadian Chapter Head for the Witches League for Public Awareness, in response to a request from a Christian minister who contacted the League. Christianity Wicca Patriarchal/Paternalistic Duotheistic (Goddess/God)* Dualistic: divinity separate Monistic: Divinity inseparable from everyday world from everyday world Resurrection Reincarnation Heaven: destination of Christian Summerland: resting place between souls incarnations Hell No equivalent Satan No equivalent Original Sin No equivalent Redemption/Atonement/Confession Karma/Threefold Law(evil returns uponthe perpetratorthree-fold) Hierarchy/Authoritarian No hierarchy/ Autonomy Bible( scripture) No equivalent ** Sabbats based upon Biblical Seasonal and Lunar Sabbats and Christian historical events Prophets/Saints/Messiahs no equivalent Generally daylight worship Some worship nocturnal(lunar esbats) Churches/temples Circles case where convenient usually no formal temple no size restrictions on small groups (covens) 3-13 people usual though congregations may be larger. 10 Commandments Wiccan Rede Harm none Psychic phenomena generally Psychic abilities encouraged discouraged except for (magick) "miracles" * Names vary from tradition to tradition. lDifferent aspects of the Goddess/God have different names creating the impression that Wicca may be pantheistic. ** Wiccans use a book called the "Book of Shadows". This is a working notebook rather than a scriptural text. 623

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DEGREES OF INITIATION SPARROW SONG

What do the three ( or four ) degrees of Wicca entail?

Well, as I see it, the (in my case) three degrees reflect levels of competency. You have to know and maybe even be able to teach various things to be upped a degree. Also, I see the degrees as much like Church hierarchy. First degree makes you a priest/priestess, and makes you responsible for a small part of the lay community. Second degree is kinda like being a bishop -- that's also when you become an "Elder" -- and makes you responsible for lay community and what first degrees are in your group. In other words, 2nd degree has more and greater attendant responsibilities (which is as it should be, no?). In my tradition, 3rd degree is given when it looks like the person is ready to go off and found a coven of his/her own (preferably with his/her mate -- they like to give thirds in pairs), which the person then should do (cause there shouldn't be more than one set of 3rds in a coven). 3rd is rather closer to 2nd than 2nd is to 1st, as I see it. And in the way of what one must know, well, it seems to consist of memorizing a basic ritual and knowing why it works, plus various other things too numerous and eclectic to mention here. Ultimately, I think, advancement is according to the whim of the High Priestess & Priest. Yea, it's a pain, but if you don't like it you can always "invent yer own grandmother" and start off on your own. After all, that's one of the good things about this religion: its flexibility. And as long as you don't dismember animals and children, you may even be recognized and acknowledged! (mostly joking) Seriously, I've been finding the whole degree system a pain lately, a source of unfair manipulation along the carrot-and-stick lines, so I'm somewhat bitter about it all. Brighit (are you out there?) may be better able to explain it, since she's a HPs herself, and of a very formalized tradition... Seems that while I've been gone there have been one or two requests for me to comment on things ... First, on degree systems: Yes, SeaHawk is right, we Gardnerians do have a fairly rigid system although each coven interprets it slightly differently. In Tobar Bhride [my coven] our first degree is NOT considered clergy nor is it eligible for CoG credentials because it is considered an acknowledge- ment of one's commitment to the Craft and the Coven, but not necessarily a commitment to clerical responsibility. First degrees are considered competent to do a circle for themselves only -- and given only that part of the Book which is relevant to that scope of practice. Second degree Priest/ess/es are considered teachers, and in our particular coven must have taught us, as a coven, something before elevation to that degree is considered. They are eligible to lead group celebrations and also eligible for CoG Ministerial Credentials. Elders, Third Degree Witches, in Tobar Bhride, are those with direct experience of deity through a formalized ritual of possession. This experience, and a year of service to Tobar Bhride, are the requirements for Third Degree. 624

I agree with SeaHawk about the sometimes arbitrary forces at work in initiation and elevation. Unfortunately in many covens the HP & HPs feel themselves oathbound to be arbitrary, authoritarian and autocratic, and absolutely not subject to any constraint or needing any consensus whatsoever. Or in some covens they will agree to consensus on the little things and arbitrarily disperse the big ones . In Tobar Bhride, to avoid this, we have made a rule for ourselves: if a person fulfills all the paper requirements for initiation/elevation and does not receive that degree within two Sabbats' time, the Council of Elders is FORCED to explain why to the petitioner. This seems to curb the temptation to such authoritarian use of power ... 625

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Full Deck Tarot Star Spread by Unicornis

There are very few Tarot spreads which use the entire deck in a single unified pattern. What follows is a description of such a spread. It is best suited for situations in which a great deal of complexity is present, and for 'general' readings. The steps for creating the spread are:

1: Thoroughly shuffle the deck until it 'feels' right. While I personably do not allow another person to shuffle my cards, if the reading concerns another it is acceptable to allow that person to hold the deck while concentrating upon the matter in question. This is a personal preference, but I am convinced that the relationship between reader and deck is a very personal one and that contact with the deck by another may 'confuse' the reading.

2: Dealing from the 'bottom' of the deck (i.e. withthe cards face down and dealing from the topmost position), create thirteen piles of six cards each. The first pile is in the center and the other twelve are in a circle around it. Each pile should be dealt consecutively (all six cards at once). Although it is not necessary to actually place them so, at least understand that the first card dealt in a pile (Card 0) is in the center of a circle of five cards (Card 1 through Card 5). This circle is, in actuality, a Star. When laying them out in a Star, use the following spread for each pile:

1 3 4 0 5 2

Note that if you trace the numbers from 1 to 5 you will trace a five-pointed star, always moving clockwise around the circle to reach the next point. 3: Interpret the spread. Interpretation of this spread is based upon the astrological symbolism of the twelve houses. The first pile of cards in the circle of twelve piles is House 1, the second is House 2, etc.. 626

The individual piles delineate the specific factors at work in each of the twelve basic areas. Card 1 represents the matter in question (the 'problem', question, etc.). Card 2 represents the 'source' (cause of the problem, inception of a project, etc.). Card 3 represents factors which bear upon the matter, but which are external to it (and probably out of the control of the querant). Card 4 represents actions taken with regard to the matter. Card 5 represents the outcome of those actions. Card 4 is the most difficult to interpret, since 'action' could here represent several different things. First of all, it might represent an action which has already been taken. If so, then Card 5 will represent the probable outcome, unless counter actions are taken. Secondly, it might represent the action which the querant is asking about (i.e. 'Should I ...'. Card 5, again, represents the probable outcome. Thirdly, it might represent the suggested course of action (answer to the question 'What should I ...'). In this case, Card 5 is the suggested goal. It is quite possible that Card 5 will relate to a past outcome (i.e. everything has already transpired). If this seems to be the case, then it is possible that all five cards must be interpreted as relating to another person, instead of the querant. Most of the time the sense of Card 4 should be apparent from the context of the reading.

Card 0 always represents the 'heart' of the individual Star spread. Usually, this relates to the querant's own relationship to the matter which is germane to the house in question. It can also, however, represent the underlying ('behind the scenes') factors which precipitated the matter, not to be confused with the 'cause' of a problem. In this sense, it will usually represent motivations, rather than actions. In some cases Card 0 will represent a person, other the querant, to which the Star actually relates. In such a case, an attempt should be made, based upon the situation and the nature of the card to identify that person, since this implies that the matter is either out of the hands of the querant or the querant is only an 'ambient' factor (and will then be represented by Card 3 for that particular Star.

In a similar manner, Pile 0 (the one at the center of the circle), represents the 'heart' of the entire reading. This will always pertain to the reasons (motivations) of the querant, and interpretation of this Star spread must be used to modify all of the others.

This is not the place to delve into the meanings of the twelve houses in detail. There are many good books in print which deal with this. I highly recommend the following, which give excellent interpretations of the twelve astrological houses (coinciding with the twelve 'Stars' of this Tarot spread):

The Astrological Houses: The Spectrum of Individual Experience by Dane Rudhyar The Astrology of Personality by Dane Rudhyar A Handbook for the Humanistic Astrologer by Michael R. Meyer

The full deck star spread lends itself admirably to an in-depth study of any matter. The human condition is far too complex to use a 627

simple yes-no approach to any matter of importance. More so than spreads which involve only a small number of the total factors which could come into play, the full deck star spread allows detailed analysis of all of the options and avenues which are available. It will also show how the outcome of an action might affect areas of the querant's life which were not specifically part of the reason for consulting the Tarot in the first place.

It might take a little longer to use, and might require a little more effort on the part of the interpreter, but the extra work will be repaid many-fold in the certainty that no stone was left unturned. 628

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Self-defense and Banes Judy Harrow

I surely agree that we have every right to protect ourselves and our "own folk" from attack. But I do believe that shield and mirror workings are more efficient, effective and elegant at accomplishing the goal of self-protection. Consider this - a mirror working is perfect justice. If I am mistaken, either that psychic attack is being done at all or about the perpetrator, a bane will jeopardies me karmically and (if psychic attack truly is being done by somebody other than the one I suspect) fail to protect me. A mirror sits there passively, ignores any mistaken paranoia that I may occasionally get, does nothing at all until and unless an attack happens, and then sends the bad energy directly back to the exactly deserving person or group in exactly the proper amount and kind. A mirror is perfect justice.

A grounding shield is perfect mercy, taking bad energy and dissipating it harmlessly. I think I already said this but I recently talked one of my students into using a grounding shield where she would have been perfectly entitled to use a mirror. The situation is an ongoing battle between my student's lover and his former wife. While the ex-wife did an entirely unjustifiable attack, and would fully deserve to have it returned full force, all this would really accomplish would be to perpetuate the craziness, hostility and tension in the situation - and both the couple's innocent children and my student are being hurt. Better for all concerned to ignore justice and drain as much of the tension as possible, to make room for the healing that all of them need. A grounding shield is perfect mercy.

Butbanes and bindings, whilethey may giveshort term protection, risk your own karma, are susceptible to mistake, and may, if misdirected, even fail of their well-intended purpose. Sure you're entitled to self-protection. This is just a lousy way to go about it. I guess my kind of Warrior is Athena, the wise defender. warmly / Judy

From: Hugh Read You have a gentle way. For myself, I love Minerva who I feel is a Being unto Herself. The concept of the Grounding Shield is clear to me...would you care to share the practice with me. Justice has little interest for me. That takes care of itself in the process of time. We are all amply repayed for our varies deeds simply by wearing this body of ours. Healing is far more to the point. The word Justice makes me cringe a bit, though long ago I came to peace with Justice. One of my more angry prayers is May he/she have perfect Justice, NOW! Instant karma, NOW...and I always add, and so may it be with me. I remember telling this to a New Age teacher a few years ago. He turned pale and promised me auto accidents, fire, theft and robbery if I did that. Well, I am still bopping along with my share in the chancier aspects of life affirming perfect Justice for my self and every now and then in those very rare (!) moments of anger instant Karma for me and whoever. I love the idea of a shield that will ground and disperse any nasties send grovelling in my direction. Let Healing Be the Way!!! Tender bliss and explosive ecstacy be yours as the days pass softly! 629

From: Judy Harrow It's visualization either way. For the grounding shield, it is velvety, absorptive black (Oops, I should say that MINE is - you may alter this to whatever will convince your Younger Self). Every so often along it's length, for me every 2-3 yards, there is a post somewhat like a fence post that extends deep into the ground and is conductive like a lightening rod. Trust mother Earth to filter any kind of energy back into simple, pure, undifferentiated energy and recycle it to wherever it is most needed. So the shield catches incoming energy and channels it down through the purifying rocks. I don't know exactly how to describe physically how the shield can be semi-permeable, allowing in the well-wishes of your friends, but, as semi permeable membranes exist in Nature, helping each cell maintain its water/salt balance, so can this shield. Can you conceive of a substance both velvet and mesh? That's how it is with me.

Onthe justice endof the spectrum, myown Younger Selfis a bit of a literalist. A flat mirror will not work for me, since the angle of incidence is complementary to the angle of reflection, which means that bad energy is actually diverted from the sender and bounced onto innocent parties. My mirror looks like a waffle, and is optically designed to send stuff back exactly where it came from. It's also semi-permeable, and that is even harder to explain. I guess Younger Self is not altogether consistent.

On the issue of choosing between the two modes. Justice is a tautology. It will do no better - and no worse - than getting you back to where you began. It protects and maintains, but does not allow for growth. Perhaps you've read Diana Paxon's wonderful book "Red Mare, White Stallion." At the beginning, the women of the tribe have a ritual opportunity to make a wish for the coming year. But the heroine does something even better. When her turn comes, she tells the Goddess "Mother, You choose." Had she chosen, she could not possibly have received anything more than she was capable of imagining. Taking the risk of not choosing was opening herself to surprise and transformation.

Reading that was a mind-blow forme. Since then, I have tried to take Diana's dare as much as possible, and not limit myself to tautology. I don't do it all the time, but I stretch toward it. The mirror/shield question resonates with that for me.

Minerva/Athena wears a shieldand helmet, and carries aspear. My Sister is a Warrior, but always in defense of the community and always for justice. Never for greed or domination. It is worthy to protect what you have, and worthy to reach beyond. warmly / Judy 630

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This article is excerpted from the Rocky Mountain Pagan Journal. Each issue of the Rocky Mountain Pagan Journal is published by High Plains Arts and Sciences; P.O. Box 620604, Littleton Co., 80123, a Colorado Non-Profit Corporation, under a Public Domain Copyright, which entitles any person or group of persons to reproduce, in any form whatsoever, any material contained therein without restriction, so long as articles are not condensed or abbreviated in any fashion, and credit is given the original author.!

The Way it Looks from Here

Hello again. Lots of changes the last couple of months, both for me and for relatives, friends, acquaintances... This time I think I'd like to talk about "harvest season" for a bit.

There are times in the various rites and ceremonies that have to do with the `gathering in' time of the year, when we feel that we need to offer up the "fruits of the harvest" to the Gods. We carefully select the best examples of what we have grown and nurtured since planting-time, polish our apples and scrape the mud off the squash and pumpkins, shuck a few ears of corn perhaps, and bring it all to the altar to offer in solemn ritual to the Lord and Lady, hoping to justify the time and labor we've spent.

It is certainly not my purpose here to be skeptical of that pursuit, rather to expand our horizons a bit. For a great many years I followed this "custom", and I must say I never thought much about it all.

Two years ago, my father was diagnosed as having cancer. The doctors toiled mightily over him for the past two years, but to no avail. My father passed into Summerland on October 14th, a week short of his 81st birthday, just a few months shy of 50 years of marriage.

I couldn't say that Dad was a Pagan in most senses of the word. He did, however, have some interesting views on my religious practices. This last spring, I was trying to explain to Dad why we have harvest celebrations; something he said jarred me out of a rut, as it were, and got me thinking on a parallel, if different track.

If, he said, you believe that the Goddess and God are responsible for everything being here, why do you make a big deal out of the harvest offering? The Gods already "own" everything you're trying to give them... Dad pointed out to me that, given a modicum of rain and sun, most plants will grow and flower and fruit entirely on their own, untouched by human hands. Well, that set me to thinking. I've been mulling this over for a few months, and I'm still a bit confused. However, let me have a go at explaining what my thoughts are at this point on the "offering". 631

When I select fruits and vegetables from the garden to offer up to the Gods, the offering I make is not just the produce I lay on the altar. As Dad said, things will grow without, and sometimes in spite of what we do. What I'm doing is offering the fruits of my labor, not the produce itself. I've taken what the Gods gave me, and hopefully increased the yield by watering, fertilizing, hoeing, weeding.... Am I not saying, "I thank you for the raw materials, see what I've accomplished with your gift"?

Is life not a gift of the Gods? Every time I step up to the altar in circle, should I not offer up the best of myself in Their service?

A little child will pick up a stick or a rock off the street, and give it to you because he loves you. It's all he has to give. We have so much more. The Gods gave us life; they gave us the tools to mold it. By intellect, willpower, emotion, we become who and what we are. If we use those tools, what we offer to the Gods is surely a more acceptable thing to give.

My Dad didn't have the easiest or the best of life. Yet, though he had to work six days out of seven most of his life to make a home for Mom and me, he did it with a right good will. He learned everything he could; he did what he had to and a good deal extra; he loved life, nature and his family. He left a leg- acy in the hearts and minds of those who knew him that will not soon be forgotten. I can only hope that when it's time for my final "harvesting", I can make as acceptable an offering as he.

And that's the way it looks from here. ___Gary Dumbauld, editor. ..........from RMPJ 12/86 632

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This article is excerpted from the Rocky Mountain Pagan Journal. Each issue of the Rocky Mountain Pagan Journal is published by High Plains Arts and Sciences; P.O. Box 620604, Littleton Co., 80123, a Colorado Non-Profit Corporation, under a Public Domain Copyright, which entitles any person or group of persons to reproduce, in any form whatsoever, any material contained therein without restriction, so long as articles are not condensed or abbreviated in any fashion, and credit is given the original author.!

CONCERNING THE HEYOKAH Copyright 1987, T. W. Moore

Hello, people! Before I get to the subject of this little piece, let me give you a bit of information as to its roots.

Recently I have been doing a lot of writing, horror stories for the most part, and this article grew out of that. It is also derived from a dream that I had not too long ago and something that has puzzled me until recently. Now, with all that out of the way, let's get to it.

Those of you who are familiar with Native American beliefs already have an idea of what a heyokah is. For the benefit of those who aren't, I'll try to briefly describe him for you. Who knows? There may well be a counterpart in your own tradition.

The word heyokah comes from the Lakotah (Sioux) and is used in reference to a particular type of shaman. According to tradition, the heyokah is one who has "dreamed of the Thunder Spirits." This dream bestows great powers upon the medicine man/medicine woman, one of which is reputed to be an ability to influence storms. However, these powers have their price in that the shaman becomes a "contrary/" If you've seen the movie Little Big Man, then you have seen a sample of the heyokah's antics. Of course, this was a parody of the real thing, but our subject does do a lot of clowning around in reverse.

Now I've read quite a bit on the subject (there's a lot out there, too), but still couldn't put it together. There seemed to be something missing! It's only in the last month or so that it's become clear to me and I'd like to share my insights with you. 633

Probably the greatest barrier to my understanding was the one created by language. Not being able to speak Lakotah, and additionally not knowing the culture, I lost something in the translation. Here's the whole picture, as I see it anyway.

In his vision, the heyokah comes into direct contact with the life-force itself. This is symbolized by the Thunder Spirits that he dreams of. When this occurs, a death/rebirth sequence is begun, which gives the shaman the capacity to control some of the manifestations of life-force. This would include an ability to influence storms and, as is typical of the shamanic experience, the power to heal. He also becomes a very potent teacher. This last is where the "contrariness" comes into focus, in two ways. The first is that the heyokah is teaching us about our selves. By "mirroring" all of our doubts, fears, hatreds, weaknesses, etc. he forces us to examine what we really are. For example, if you have any self-hatred (a common malady in our society) this sacred teacher will make you look at it. The second aspect of his mirroring is that, as we are taught, the heyokah heals us of our hurts. This is the most important and remarkable part of the holy man's clowning. For this wonderful shaman takes our pain and transforms it into laughter. And what can heal a human beings faster than to laugh at ourselves?

As you can see, these "sacred clowns" had a very important role in traditional societies. And personally, I think we could use a few more of them in today's world.

Suggested Reading

SEVEN ARROWS, Hyemeyosts Storm .

SONG OF HEYOKAH, Hyemeyosts Storm .

LAME DEER: SEEKER OF VISIONS, Richard Erdoes and Lame Deer.

SHAMANIC VOICES, Joan Halifax.

If anyone would like to respond to this or has anything to share with me, please write to me c/o Post Office Box 11125, Englewood, CO 80110

.......... FROM RMPJ, 2/3/1987 634

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FULL MOON RITUAL GROUP

The Esbat takes place on the nights of the New Moon and the nights of the Full Moon. On these nights, the Coven usually does any kind of magical work and business they need to. It is enacted, hopefully every Full Moon.

Set up: Place a candle in each of the four cardinal directions.Lay the rest of the tools on the altar cloth or near it. The altar can be on the ground, a table, a rock or a stump. The altar should be in the center or just north of center of the Circle. Light the six candles and the incense, start the music and begin the ritual.

THE RITUAL Facing North, the High Priest and Priestess kneel in front of the altar with him to her right. She puts the bowl of water on the altar, places the point of her athame in it and says:

"I exorcise thee, O Creature of Water, that thou cast out from thee all impurities and uncleanliness of the world of phantasm; in the names of Cernunnos and Aradia"

She then puts down her athame and holds up the bowl of water with both hands. The High Priest puts the bowl of salt on the altar, puts his athame in the salt and says:

"Blessings be upon this Creature of Salt; let all malignity and hindrance be cast forth hencefrom, and let all good enter herein; wherefore so I bless thee,that thou mayest aid me, in the names of Cernunnos and Aradia."

He then puts down his athame and pours the salt into the bowl of water the High Priestess is holding. The High Priest then stands with the rest of the Coven outside the Circle. The High Priestess then draws the Circle with the sword, leaving a gap in the Northeast section. While drawing the Circle, she should visualize the power flowing into the Circle from off the end of the sword. She draws the Circle in a East to North or deosil or clockwise direction. She says:

"I conjure thee, O Circle of Power, that thou beest a meeting place of love and joy and truth; a shield against all wickedness and evil; a boundary between men and the realms of the Mighty Ones; a rampart and protection that shall preserve and contain the power that we shall raise within thee. Wherefore do I bless thee and consecrate thee, in the names of Cernunnos and Aradia." 635

The High Priestess lays down the sword and admits the High Priest with a kiss while spinning him deosil and whispers"Bless Be" . He then admits a women the same way. Alternate male female male. Then the High Priestess finishes closing the Circle with the sword. She then names three witches to help strengthen the Circle. The first witch carries the bowl of consecrated water from East to East going deosil, sprinkling the perimeter as she/he goes. They then sprinkle each member in turn. If the witch is male, he sprinkles the High Priestess last who then sprinkles him. If female she sprinkles the High Priest last, who then sprinkles her. The bowl is replaced on the altar. The second witch takes the incense burner around the perimeter and the third takes one of the altar candles. While going around the perimeter, each person says:

"Black spirits and white, Red spirits and grey, Harken to the rune I say. Four points of the Circle, weave the spell, East, South, West, North, your tale tell. East is for break of day, South is white for the noontide hour, In the West is twilight grey, And North is black, for the place of power. Three times round the Circle's cast. Great ones, spirits from the past, Witness it and guard it fast."

All the Coven pickup their athames and face the East with the High Priest and Priestess in front, him on her right. The High Priestess says:

"Ye Lords of the Watchtowers of the East, ye Lords of Air; I do summon, stir, and call you up to witness our rites and to guard the Circle."

As she speaks she draws the Invoking Pentagram of Earth in the air with her athame: 2 7 4 5 6 1 3 The High Priest and the rest of the Coven copy her movements with their athames. The High Priestess turns and faces the South and repeats the summoning:

"Ye Lords of the Watchtowers of the South, ye Lords of Fire; I dosummon,stirand callyouup, towitnessour ritesandto guard the Circle."

She does the same pentagram and then faces West and says:

"Ye Lords of the Watchtowers of the West, ye Lords of Water, ye Lords of Death and Initiation; I do summon, stir, and call you up, to witness our rites and to guard the Circle." 636

She faces North with rest of the Coven and says: "Ye Lords of the Watchtowers of the North, ye Lords of E a r t h ; Boreas, thougentleguardian oftheNorthernPortals; thoupowerful God and gentleGoddess;we dosummon,stirandcallyou up,towitness our rites and to guard the Circle."

The Circle is completed and sealed. If anyone needs to leave, agate must be made. Using the sword, draw out part of the Circle with a widdershins or counterclockwise stroke. Immediately reseal it and then repeat the opening and closing when the person returns. In this part of the ritual, the Goddess becomes incarnate in the High Priestess. The High Priestess stands in front of the altar with her back to it. She holds the wand in her right hand the scrounge in her left. She crosses her wrists and crosses the wand and scrounge above them while holding them close to her breast. The High Priest stands in front of her and says:

"Diana, queen of night In all your beauty bright, Shine on us here, And with your silver beam Unlock the gates of dream; Rise bright and clear. On Earth and sky and sea, Your magic mystery Its spell shall cast, Wherever leaf may grow, Wherever tide may flow, Till all be past. O secret queen of power, At this enchanted hour We ask your boon. May fortune's favor fall Upon true witches all, O Lady Moon!"

The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet, both knees, womb, both breasts, and the lips, starting with the right of each pair. He says, as he does this:

"Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names." For the kiss on the lips, they embrace, length to length, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips.The High Priest kneels again and invokes: 637

"I invoke thee and call upon thee, Mighty Mother of us a l l , bringer of all fruitfulness; by seed and root, by bud and stem, by leaf and flower and fruit, by life and love do I invoke thee to descend upon the body of this thy servant and priestess."

During this invocation he touches her with his right forefinger on her right breast, left breast, and womb, repeats the set and finally the right breast. Still kneeling, he spreads his arms out and down, with the palms forward and says:

"Hail Aradia! From the Amalthean Horn Pour forth thy store of love; I lowly bend Before thee, I adore thee to the end, With loving sacrifice thy shrine adore. Thy foot is to my lip (he kisses her right foot) my prayer up borne Upon the rising incense smoke; then spend Thine ancient love, O Mighty One, descend To aid me, who without thee am forlorn."

The High Priest stands up and steps backwards. The High Priestess draws the Invoking Pentagram of Earth in the air with the wand and says as the Goddess:

"Of the Mother darksome and divine Mine the scrounge, and mine the kiss; The five point star of love and bliss Here I charge you in this sign."

The High Priest starts off by saying:

"Listen to the words of the Great Mother; she who of old was also called among man Artemis, Astarte, Athene, Dione, Melusine, Aphrodite, Cerridwen, Dana, Arianhod, Isis and by many other names." 638

The High Priestess, who should be in a trance, says as the Goddess:

Whenever you have need of anything, once in a month, and better it be when the Moon is full, then shall ye assemble in some secret place and adore the spirit of me, who am Queen of all witches. There shall ye assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets; to these will I teach things that are yet unknown. And ye shall be free from slavery; and as a sign that ye be really free, ye shall be naked in your rites; dance, sing, feast, make music and love, all in my praise. For mine is the ecstasy of the spirit, and mine also is joy on earth; for my law is love unto all beings. Keep pure your highest ideal; strive ever towards it; let naught stop you or turn you aside. For mine is the cup of the wine of life, and the Cauldron of Cerridwen, which is the Holy Grail of Immortality. I am the gracious Goddess, who gives the gift of joy unto the heart of man. Upon Earth, I give the knowledge of the spirit eternal; and beyond death, I give peace and freedom, and reunion with those who have gone before. Nor do I demand sacrifice; for behold I am the Mother of all living things, and my love is poured out upon the earth. I who am the white Moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. Arise, and come unto me. For I am the soul of nature, who gives life to the universe. From me all things proceed, and unto me all things must return; and before my face, beloved of Gods and men, let thine innermost divine self be enfolded in the rapture of the infinite. Let my worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are my rituals. And therefore let there be beauty and strength, power and compassion, honor and humility, mirth and reverence within you. And thou who seekest to seek for me, know thy seeking and yearning shall avail thee not unless thou knowest the mystery; and if that which thou seekest thou findest not within thee,thou will never find it without thee. For behold, I have been with thee from the beginning; and I am that which is attained at the end of desire."

The High Priest faces the Priestess and says:

"We thank you Our Lady for attending our rites. We bid you farewell till next we call you. Blessed Be." 639

The Witches' Creed should be said by the entire Coven.

"Hear now the words of the witches, The secrets we hid in the night, When dark was our destiny's pathway, That now we bring forth into the light. Mysterious Water and Fire, The Earth and the wide ranging Air, By hidden quintessence we know them, And will keep silent and dare. The birth and rebirth of all nature, The passing of winter and spring, We share with the life universal, Rejoice in the magical ring. Four times in the year the Great Sabbat Returns, and the witches are seen At Lammas and Candlemas dancing, On May Eve and old Hallowe'en. When day time and night time are equal, When sun is at greatest and least, The four lesser Sabbats are summoned, Again witches gather in feast. Thirteen silver moons in a year are, Thirteen is the Coven's array. Thirteen times at Esbat make merry, For each golden year and a day. The power was passed down the ages, Each time between woman and man, Each century unto the other, Ere time and ages began. When drawn is the magical circle, By sword or athame of power, It's compass between the two worlds lies, In the land of shades that hour. This world has no right to know it, And the world beyond will tell naught. The oldest of gods are invoked there, The Great Work of Magic is wrought. For two are the mystical pillars, That stand at the gate of the shrine, And two are the powers of nature, The forms and the forces of the divine. The dark and the light in succession, The opposites each unto each, Shown forth as a God and a Goddess: This did our ancestors teach. By night he's the wild wind's rider, The Horn'd One, the Lord of the Shades. By day he's the King of the Woodland, The dweller in green forest glades. She is youthful or old as she pleases, She sails the torn clouds in her barque, The bright silver lady of midnight, The crone who weaves spells in the dark. The master and mistress of magic, They dwell in the deeps of the main, Immortal and ever renewing, With power to free or to bind. 640

So drink the good wine to the Old Gods, And dance and make love in their praise, Till Elphames's fair land shall receive us In peace at the end of our days. And Do What Thou Wilt shall be the challenge, So be it in love that harms none, For this is the only commandment, By magic of old, be it done! Eight words the Witches Creed fulfill: If It Harms None, Do What Thou Will!

The High Priest faces the Coven, raises his arms wide and says: "Bagabi lacha bachabe Lamac cahi achababe Karellyos Lamac lamac bachalyas Cabahagy sabalyos Baryolos Lagaz atha cabyolas Samahac atha famolas Hurrahya!"

The High Priestess and the Coven repeat:

"Hurrahya!"

The High Priest and High Priestess face the altar. The High Priest continues:

"Great God Cernunnos, return to Earth again! Come to my call and show thy self to men. Shepherd of Goats, upon the wild hill's way, Lead thy lost flocks from darkness unto day. Forgotten are the ways of sleep and night Men seek for them, whose eyes have lost the light. Open the door of dreams, whereby man come to thee. Shepherd of Goats, O answer unto me!"

The High Priest and the rest of the Coven then say:

"Akhera goittiakhera beitti!" 641

This invocation can be said by anyone or everyone.

"Diana of the rounded moon, The Queen of all enchantments here, The wind is crying through the trees, And we invoke thee to appear. The cares of day departed are, The realm of might belongs to thee; And we in love and kinship join With all things wild and free. As powers of magic round us move, Now let time's self dissolve and fade. Here in the place between the worlds May we be one with nature made. Thy consort is the Horn'd One, Whose sevenfold pipes make music sweet. Old Gods of life and love and light, Be here as merrily we meet! For ye the circle's round we tread, And unto ye the wine we pour; The sacred Old Ones of this land, Ye we invoke by ancient lore By magic moon and pagan spell, By all the secrets of the night, Dreams and desires and mystery, Borne on the moonbeams' silver light. Now may we hear, or may we see, Or may we know within the heart, A token of true magic made, Ere from this circle we depart."

Pause and wait in silence. There may come a sound, an outward sign or inner vision. When you feel the time is right, end the period of silence by bowing towards the altar and saying:

"O GoddessQueen of Night, O Horn'd One of might, In earth and sky and sea May peace and blessing be!"

Relax. You can also do any other magic craft at this time. The Coven, except for the High Priestess and High Priest,arrange themselves around the perimeter of the circle, man and woman alternately as far as possible, facing the center. The High Priestess and High Priest stand facing each other in the center of the circle, she with her back to the altar, he with his back to the South. The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet, both knees, womb, both breasts, and the lips, starting with the right of each pair. He says, as he does this:

"Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names. 642

For the kiss on the lips, they embrace, length to length, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips. The High Priestess then lays herself down, face upwards,with her arms and legs outstretched to form the Pentagram. The High Priest fetches the veil and spreads it over the High Priestess's body, covering her from breasts to knees. He then kneels facing her, with his knees between her feet. The High Priest calls a woman witch by name, to bring his athame from the altar. The woman does so and stands with the athame in her hands, about a yard to the West of the High Priestess's hips and facing her. The High Priest calls a male witch by name, to bring the chalice of wine from the altar. He does so and stands with the chalice in his hands, about a yard to the East of the High Priestess's hips and facing her. The High Priest delivers the invocation:

"Assist me to erect the ancient altar, at which in days past all worshipped; The altar of all things. For in old time, Woman was the altar. Thus was the altar made and placed, And the sacred place was the point within the center of the Circle. As we have of old been taught that the point within the center is the origin of all things, Therefore should we adore it; Therefore whom we adore we also invoke. O Circle of Stars, Whereof our father is but the younger brother, Marvel beyond imagination, soul of infinite space, Before whom time is ashamed, the mind bewildered, and the understanding dark, Not unto thee may we attain unless thine image be love. Therefore by seed and stem, root and bud, And leaf and flower and fruit do we invoke thee, O Queen of Space, O Jewel of Light, Continuous on of the heavens; Let it be ever thus That men speak not of thee as One, but as None; And let them not speak of thee at all, since thou art continuous. For thou art the point within the Circle, which we adore; The point of life, without which we would not be. And in this way truly are erected the holy twin pillars; In beauty and strength were they erected To the wonder and glory of all men."

The High Priest removes the veil from the High Priestess's body,and hands it to the woman witch, from whom he takes his athame. The High Priestess rises and kneels facing the High Priest,and takes the chalice from the man witch. (Note that both of these handings over are done without the customary ritual kiss.The High Priest continues the invocation:

"Altar of mysteries manifold, 643

The sacred Circle's secret point Thus do I sign thee as of old, With kisses of my lips anoint."

The High Priest kisses the High Priestess on the lips, and continues:

"Open for me the secret way, The pathway of intelligence, Beyond the gates of night and day, Beyond the bounds of time and sense. Behold the mystery aright The five true points of fellowship...."

The High Priestess holds up the chalice, and the High Priest lowers the point of his athame into the wine. Both use both of their hands for this. The High Priest continues:

"All life is your own, All fruits of the Earth Are fruits of your womb, Your union, your dance. Lady and Lord, We thank you for blessings and abundance. Join with us, Feast with us, Enjoy with us! Blessed Be.

Then, either the High Priestess or one of the other women draws the Invoking Pentacle of Earth in the air above the plate with the athame. The High Priest hands his athame to the woman witch and then places both his hands round those of the High Priestess as she holds the chalice. He kisses her, and she sips the wine; she kisses him, and he sips the wine. Both of them keep their hands round the chalice while they do this. The High Priest then takes the chalice from the High Priestess, and they both rise to their feet. The High Priest hands the chalice to a woman witch with a kiss, and she sips. She gives it to a man with a kiss.the chalice is passed around the Coven, man to woman, with a kiss each time, until the entire Coven has sipped the wine. the chalice can be refilled and any one can drink from it without repeating the ritual once the chalice has gone around once. The woman lays down her athame and passes the cakes to the man with a kiss, he passes them back with a kiss and they are passed around the Coven the same way the wine was. Be sure to save some of the wine and some cake for an offering to the Earth and the Little Folk. After the meeting,leave the offering outside of the house if working indoors, or behind in the woods or field,when you leave if you are working outdoors. The High Priestess faces East,with her athame in her hand. The High Priest stands to her right with the rest of the Coven behind them. If any tools have been consecrated, they should be held by the person furthest to the back. The Maiden stands near to the front to blow out each candle in turn. The Priestess says: 644

"Ye Lords of the Watchtowers of the East, ye Lords of Air; we do thank you for attending our rites; and ere ye depart to your pleasant and lovely realms, we bid you hail and farewell ....Hail and farewell."

As she speaks, she draws the Banishing Pentagram of Earth in the air in front of her thus, each time: 2 7 4 5 6 1 3 The rest of the Coven copy the Pentagram and chorus in on the second hail and farewell. The Maiden blows out the candle and the Coven faces the south and the High Priestess says: "Ye Lords of the Watchtowers of the South, ye Lords of Fire; we dothankyou forattendingour rites;andere yedepartto your pleasant and lovely realms, we bid you hail and farewell....Hail and farewell."

She turns to the West and says:

"Ye Lords of the Watchtowers of the West, ye Lords of Water; ye Lords of Death and Initiation; we do thank you for attending our rites;and ereyedepartto yourpleasantandlovely realms,we bid you hail and farewell....Hail and farewell."

She turns to the North and says:

"Ye Lords of the Watchtowers of the North, ye Lords of Earth; Boreas, thou gentle guardian of the Northern Portals; thoupowerfulGod, Thougentle Goddess;wedo thankyou for attending our rites; andere yedepart for yourpleasant andlovely realms, we bid you hail and farewell....Hail and farewell." This ends the Circle. Bless Be.

(Via Seastrider, responsible for the typing and Ravensong for editing into ASCII) 645

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THE WISE GOODWIFE

"Gramma, I feel hot." "Lands, child, on a cool fall day like this? Come here and let me feel of your forehead. Tsk! Feels like fever. Off to bed with you!" "Gramma, I don't feel good." "I know, child, I know. I reckon it's time to ask Goody Hawkins to help us." "Who's Goody Hawkins?" "Hush, now, try to sleep. I'll come back soon." "Gramma, where did you go?" "Out into the woods back of the farm, child." "Why, Gramma?" "To get Goody Hawkins' help." "Who's Goody Hawkins?" "Well, that's a long story." "Tell me a story, Gramma." Well, you know 'bout the pilgrim days, Thanksgiving and all. Those people way back then, that first time, were giving thanks that they'd lived a whole year in a whole new country, without too many of 'em dyin'. Lotta times you see pictures, drawings, with lots of Indians standin' there to welcome them folks. Well, 'taint so. Weren't nobody there when they got off that boat, not but one Indian, all alone. Hist'ry books say it was him, Squanto, as taught them first folks how to live through one of our winters -- ice 'n sleet 'n snow 'n all, not like they had back in England, where they come from. But that ain't rightly so, neither. Squanto, and a few other friendly Indians as wandered in later, they taught the menfolk. But the women, those days, well, they weren't s'posed to be important, even though they did most o' the work, so we don't hear 'bout them much. Well, a woman come off'n that boat, not quite yet old as your mamma, and her name was Grace Hawkins, but ever' one called her Goody Hawkins. "Goody" is short for "good wife", and it's like callin' a lady "Missus" today. Goody Hawkins was young and pretty, though you couldn't tell that very well, 'cause in those days the womenfolk wore long skirts and long sleeves and bonnets to tuck in and hide their hair. So Goody Hawkins had beautiful long brown hair, though you couldn't see it, and skin soft as the skin of a peach. But she had a nice young husband who loved her very much, and he knew how pretty she was. And Goody Hawkins was one more thing that made her very special: she was a wise woman, who knew plants and herbs and roots and barks to make sick people feel better. They didn't have doctors like we do now, just a lot of men who figured if you were sick your blood was bad and so they'd make you bleed. That got people sicker, more often than not. They thought they were real smart, them old doctors, and maybe they were smart about gettin' money from folks. But they weren't smart 'bout the folks themselves, mostly 'cause they were too busy listening to each other talking 'bout high-falutin' doctor things in big words than listening to the sick bodies of the sick people. 646

But Goody Hawkins was different. She listened to the people talking 'bout what hurt them, and she felt of their heads and wrists and looked into their eyes and ears and mouths. And sometimes she didn't seem to look at them at all. She just closed her eyes and looked at them with her heart. And then she'd go into big clay pots and little wooden boxes in her house, and pick out just the thing a sick person needed. And do you know how she knew just the right thing, how Goody Hawkins could see with her heart and not just her eyes? Goody Hawkins was a witch. No, not like you dress up at Halloween. A real witch, a real wise woman. No warts, no wire hair, remember I told you she was pretty. And no flying broom, neither. She didn't need to fly, 'cause she could see ev'rything. Well, no, she didn't have a crystal ball. But they way my granny told me, and her granny told her, was that she had a big silver bowl, a real treasure. And she'd pour clear rainwater in that bowl, and look into it in the nighttime, with just a candle for light. And they say she could see miles away, and even years away. Into yesterday, say, or last year, or ten years ago. And sometimes, she could see tomorrow. A cauldron? Why of course she had a cauldron. Ever'one did, those days, just like we have pots and pans today. But she only had a little one at first--remember, they were poor in them first few years in America, and iron costed a lot of money. Goody Hawkins had just the little cauldron she brought with her from home, only as big as my big soup pot. What did she boil up in her cauldron? Well, not babies, I can tell you that! It was herbs, mostly, tree bark and roots and such. Anise and coltsfoot, simmered with a little sugar or honey, as good a cough syrup as you can find nowadays, and even better than some. That's a recipe my granny's granny knew, and likely Goody Hawkins as well. Goody Hawkins made ointments from herbs and grease, she made soaps for fleas and lice, she brewed teas, she made mashes for cuts and bad hurts to make them heal clean and fast. But I haven't told you the best part: Goody Hawkins could do magic. Not like making scarves disappear in her fist or pulling quarters out of your ear. I mean spells, oh yes, and special little bundles of things in little bags to keep in your pocket or put under your pillow. These had herbs in 'em, yes, and besides that she could put in a special rock, maybe, or a little short twig from a certain tree, or a piece of paper with secrets written on it, or any such small thing. You could wear one for good luck, sleep on one to have good dreams. In the nighttime, often, you could see a light shining in Goody Hawkins' cottage, warm and bright, and if you listened real hard, you might hear words, strong and beautiful, or singing so soft and sweet it might have come out of a fairy hill. And in the daytime, oh, the smells that came out of that cottage! You could tell what was brewing by the smells of the herbs in the breeze. Rosemary, mint, clove and cinnamon, lemon-leaf, basil, horehound and lavender. And hanging from the ceiling in one corner of the cottage were always bunches of drying herbs, filling the whole room with spicyness and sweetness. She brought the little boxes special from her home in England, but the rest she got right here, from the meadows and forests. 647

One day she was in the forest, gathering plants for medicines. Some of the plants were just like at home, she knew them right away. Others she didn't know, and them she would look at, and smell, and taste of--it was right dangerous, that, but weren't no other way to find out about 'em. This spring day, after their first long hard, winter had passed, Goody Hawkins went to pluck a leaf off'n a plant, to taste it. Suddenly, she heard a crashing in the bushes and a woman's voice crying out to her. She turned around and who should she see but an Indian woman, near her own age, come runnin' toward her, talkin' words she couldn't understand. This Indian woman, she snatched that leaf from Goody Hawkins and shooed her away from that plant quick as she could. The Indian woman pulled out a thin stick, rounded at one end, and waved it so that Goody Hawkins thought the other woman might hit her with it, so she backed up, afraid. But the Indian woman turned to the plant and commenced to digging it out of the ground with her stick, digging up the roots. The Indian woman pulled off the roots and pushed them into Goody Hawkins' hands, keeping some for herself. She put the roots into a deerskin bag, and 'twas then that Goody Hawkins saw other herbs and things in that bag, and figured out that t'other woman was in the woods for just the same job as herself, namely, getting herbs. Even though they didn't speak each other's language, by pantomiming and pointing they could understand each other, and Goody Hawkins learned that the leaf she'd been about to eat was deadly poison. But the roots were good eating, roasted or boiled just like a potato. How 'bout that! Plants are funny that way. Goody Hawkins realized she owed her life to the Indian woman, for warnin' her off'n them leaves. But she didn't know just how to thank her new friend. Still, they spent the rest of the day walkin' in the woods, an' Goody Hawkins learned more about the new world's plants in one day than she could've in weeks if she'd had to figure things out for herself. And by the end of the day, Goody Hawkins knew some Algonquin, and the Indian woman, Namequa, knew some words in English. Namequa saw Goody Hawkins back to the little town and then faded into the trees almost like magic. Well, the seasons came and went, and Goody Hawkins had her hands full trying to keep people well, what with the snakes and unfriendly Indians and poisonous plants all around. The folks couldn't get none of the plants they brought with 'em to grow very well, 'cause the weather was so different from England's. That mean that folks weren't eatin' right, and 'specially with the children that was bad. But Namequa showed Goody Hawkins plants that were good eating, and Goody Hawkins showed the other womenfolk, and for a time the folks there lived like Indians, what with the menfolk learnin' to hunt and fish from Squanto and the women learnin' to gather wild plants to eat from Goody Hawkins and Namequa. That first thanksgiving feast, they didn't eat just the corn and squash and beans that Squanto showed the men how to grow, they also had roasted-seed mush and lamb's-quarters gathered by the women. All those, and the deer the neighboring Indians brought, well, that was some dinner! 648

Well, little by little, them folks got settled. Other ships came, with more people, and, later, with cows and other stock. And then Goody Hawkins was busier than ever, 'cause she was s'posed to take care of sick animals, too. Back then, if a cow didn't give milk, folks were apt to think the fairies had stolen the milk in the night, so 'twas only natural they should ask their wise woman for help. Before long, there were babies, too, human and animal, and mothers needed Goody Hawkins' help to bring 'em into the world. Somehow, though, through all of this, Goody Hawkins kept time to visit with her good friend, and to keep learning, and to look into her silver bowl every now and again. Well, the years went on, and ever'body got older, and some folks just died from getting old. Goody Hawkins' husband died too, and they hadn't any children, so Goody Hawkins should have been alone in the world. But she had her friend Namequa, and every little child in the town called her "Aunt Grace"--she wasn't their real aunt, you know, but they loved her like she was, 'cause she made them things, like sweet-scented pillows, and spicy cookies, and she always listened to them when they told her things. Goody Hawkins had learned a lot from Namequa's tribe, and now that she had no husband to take care of, she spent more time visiting with her Indian friends, and they learned from her too. Indian magic is full of drums and dreaming. Goody Hawkins' magic was full of words and wishing. But she was careful not to let the rest of the folks know she was learnin' and teachin' magic. Why not? Well, folks don't like what they don't understand, is all. People were afraid of lots of things in them days, 'specially in a strange new place. And as more o' them Puritan preachers come over from England, the folks would be more secret 'bout visiting Goody Hawkins, not wanting the preachers to know they was holding to the old ways. And the preachers, 'specially one Pastor Langford, looked sidewise and never straight on at Goody Hawkins, bein' afraid she might hex 'em or some such nonsense. Well, Pastor Langford thought she was workin' for the devil, but he didn't want to say it outright, 'cause folks liked her. But even that was changing as Goody Hawkins spent more time with Namequa's tribe, and folk got to whispering about it. There was a number of men interested in marryin' to her, after her husband died, saying it wasn't right for a woman to live alone, but she didn't care 'bout any of 'em. She said no to all of 'em, and some of 'em went away mad. And folk got to saying things outright. One lady said she seen Goody Hawkins dancing naked with all them Indians. Another said there was a demon keeping Goody Hawkins company, which was why she wasn't wanting to marry again. Somebody else said that it was that demon that killed Goody Hawkins' husband. All round town words buzzed like stinging wasps. Now, when a cow wasn't giving milk, it was Goody Hawkins, not the fairies, who they thought had stolen it. Folks began to keep their children away from her. And Pastor Langford came right out and made fiery sermons about witches and the devil and sin and punishment. Goody Hawkins saw and heard all of this, but what could she do? It was her word against the words of respectable folk, and nobody was going to believe her. So she kept silent, kept to herself, and waited. 649

She didn't have to wait long. One evening, she came home from a visit to her Indian friends and found her cottage in ruins. Jars were smashed, boxes thrown all over. The herb-bunches had been torn down from the ceiling, her cauldron overturned, Bible verses scrawled all over the walls with charcoal from her fireplace. "Thou shalt not suffer a witch to live", they said, and Goody Hawkins felt cold in her heart because she knew that the people wanted to kill her. And worst of all, her beautiful silver bowl was all bent and crushed, like someone had hit it with a hammer. Goody Hawkins sat down at the table in the midst of the mess, and cried. She felt helpless and angry. She wished she really could turn people into toads. She made half-hearted tries at cleaning up, but gave it up. Her heart burned with wanting to hurt the people who'd done it, and froze with knowing her life wasn't worth a straw to 'em. My granny said, that in that hour the devil did come to her, offerin' to kill the townsfolk for her, if she'd give up her soul to him, but Goody Hawkins chased him out with her broom. I think more likely, she thought about putting poison in the well-water, but knew that not only would that poison the townsfolk, it'd poison the water and the earth, and the water and earth hadn't hurt her. And she knew that killing all those folks would poison her soul, too, forever, make her sour and angry as a real wicked witch. So instead, she gathered all her power to her, all her love and strength; she threw down her hiding bonnet, and shook out her hair, which was getting grey by now, and walked proud and tall out into the town square. The folks began to gather round, saying hateful things. But Goody Hawkins lifted up her arms and began to sing, strong and sweet, in the old tongue that nobody but wise folk could speak anymore. And when the folks saw that their words couldn't hurt her, they commenced to pick up stones to throw at her. But before they could throw their stones, the preachers came and said she'd have to have a proper trial. So soldiers took Goody Hawkins away with them, away from the shouting people, and she was still singing as they locked her up. They tried to get her to tell them things, like was she partners with the devil, and had she hexed people and animals, and did she have a demon helper, and did she change into a cat to steal milk, but she never did nothing but close her eyes and sing softly, smiling like she saw something beautiful. So finally they gave up and took her to the courthouse. There all kinds of people told stories about Goody Hawkins and things she'd never really done. And all through it, Goody Hawkins stood tall, and looked straight in the faces of the folks as was doing the telling. When ever'one was through with their lyin', the judge asked Goody Hawkins had she anything to say. Goody Hawkins looked round at the folks, looking like your momma when she's gonna scold you, and began tellin' each one what she'd done for them. This one wouldn't be alive if Goody Hawkins hadn't helped his mother with the birthing. That one's daughter was deathly sick with fever, and Goody Hawkins cured her. The other one's cows were dropping down dead before Goody Hawkins found out they were eating poisonous leaves. There wasn't one person in that courtroom Goody Hawkins hadn't helped somehow over the years. And folks were looking like you do when you're getting a scolding and you know you've been wrong. 650

But Pastor Langford butted in and said that Goody Hawkins must have led the cows to the poison leaves, she must have made the little girl sick, she must have put a hex on the mother so her baby had trouble being born. And even though some folks still looked uncertain, the rest of 'em started howling for Goody Hawkins to die, and that was that. They took her out to the town square where there was a big oak tree, to hang her onto it. Some soldiers held the crowd back, while two of the others tied Goody Hawkins up, tied a rope around her neck, and threw the other end over one of the branches of the tree. Goody Hawkins wasn't scared to die, but she was scared of the pain, though she didn't let the people see that. She looked out at them and smiled, and was glad to see some people quit their shouting and look worried. Pastor Langford come up, looking nervous, and said, "Do you wish to confess your sins? You may yet be forgiven and reach Heaven." Goody Hawkins just smiled and said, "I have nothing to confess or be forgiven for, nothing I am ashamed of. I want no part of your heaven." The preacher fairly threw a fit right there, choking and stuttering, he wanted so bad to cuss and swear at her but couldn't in front of the townsfolk. So he just pointed to the soldier holding the end of the rope, and he commenced to hauling on it. Goody Hawkins felt the rope tighten and her ears started to ring, and she took what she was sure was her last breath. But suddenly there was a scream, and the rope went loose. Her head cleared, she looked around, and saw the soldier who'd been pulling her up holding onto his arm, where there was an arrow sticking out of it. Folks was shouting and running all over the place, and Goody Hawkins saw that a whole tribe of Indians had come out of the woods like magic with bows and arrows and spears and all. The soldiers couldn't get a clear shot at none of the Indians, what with folks running round like ants when their hill gets kicked over. And in the middle of all that hollerin' and confusion, Goody Hawkins felt a sharp blade between her wrists, cutting the ropes that tied her. There was two Indians there, a big young man and Goody Hawkins' friend Namequa who held a finger to her lips to shush her. The young man scooped Goody Hawkins up in his arms, and ran into the woods carrying her. All of a sudden, the Indians disappeared like morning mist, and when the folks looked round, Goody Hawkins was gone too. The folks never saw her again, and Namequa's tribe were never as friendly to them. Goody Hawkins' cottage was just left to fall down and rot, and nothing in it was ever touched. But some folks was sorry Goody Hawkins was gone, 'specially when they got sick, or their children or animals. And one day a mother whose little baby was sick as could be and nobody could help her, she went into the woods by herself, carrying an iron pot. She walked into a clearing, and waited, listening. The woods got quiet, like they were listening too, and the lady commenced to talking about the baby's problem and asking for help of whoever was listening. She put the pot down, turned around, and walked out of the woods without looking back. The next day, she came back, and where she'd left the pot, there was a little bundle of herbs, wrapped up in a soft deerskin. She ran home with it, and made it into tea for her baby, and the baby got better. 651

Well, word of the cure got round among the womenfolk. Real quiet like, it got round, not like the lies 'bout Goody Hawkins had gotten round before. They kept it a secret from the preachers, and after a while the preachers forgot about Goody Hawkins. And ever' once in a while, a woman would slip away from the town, out into the woods, carrying some small thing, that she thought Goody Hawkins might be able to use, knowing that Goody Hawkins was out there somewhere, and would hear them. And always there would be an herb packet there the next day, or a little charm, or some such. As the years went by, the herb packets stopped appearing, but the woman who turned back would see a shaft of light fall on some plant, and would take of that back home with her. And finally, even that stopped, but somehow the help always came, somebody got better. There was a song, too. My granny's granny taught her this song, and my granny taught it to me, to sing to Goody Hawkins when we needed help: With heavy heart I come and stand The oak and bonny ivy, A gift to offer in my hand. The hazel, ash and bay tree.

How can I hope for any good The oak and bonny ivy, By standing in the empty wood? The hazel, ash and bay tree.

But I will trust and dry my tears, The oak and bonny ivy, And know that the Wise Goodwife hears. The hazel, ash, and bay tree.

Tsk! Asleep already. Good. "Child, what are you doing out of bed?" "I feel better, gramma!" "Let me feel of your forehead. Well, that's fine." "Gramma, can I have my coat?" "Where are you going, child?" "Out to the woods, gramma." "What's that you have there?" "It's a picture, gramma, look." "Well, that's right nice. I think I can guess who that is. And I see you've given her back her silver bowl! She'll be happy. Off you go, then." "Bye, gramma. I'll come back soon."

(c)copyright 1986, Leigh Ann Hussey. Used with permission.

If you enjoyed this story, send $5 to: Leigh Ann Hussey, 2240 Blake St. #308, Berkeley, CA 94704, and I'll send you a nicely typeset copy for your library! 652

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THE GREAT RITE (SYMBOLIC) Preparation: the chalice should be filled with wine. A veil of at least a yard square is needed preferably of a Goddess color such as blue, green, silver, or white.

The Coven, except for the High Priestess and High Priest,arrange themselves around the perimeter of the circle, man and woman alternately as far as possible, facing the center.

The High Priestess and High Priest stand facing each other in the center of the circle, she with her back to the altar, he with his back to the South.

The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet,both knees, womb, both breasts, and the lips, starting with the right of each pair. he says, as he does this: "Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names." Forthekisson thelips,they embrace,lengthtolength,with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips.

TheHighPriestess thenlays herselfdown,face upwards,with her arms and legs outstretched to form the Pentagram.

The High Priest fetches the veil and spreads it over the High Priestess's body, covering her from breasts to knees. He then kneels facing her, with his knees between her feet.

TheHigh Priestcalls a womanwitch byname, tobring his athame from the altar. The woman does so and stands with the athame in her hands, about a yard to the West of the High Priestess's hips and facing her.

TheHigh Priestcalls amalewitch byname,to bringthe chaliceof wine from the altar. He does so and stands with the chalice in his hands, about a yard to the East of the High Priestess's hips and facing her. 657

The High Priest delivers the invocation: "Assist me to erect the ancient altar, at which in days past all worshipped; The altar of all things. For in old time, Woman was the altar. Thus was the altar made and placed, And the sacred place was the point within the center of the Circle. Aswehave ofold beentaught thatthe pointwithin thecenter is the origin of all things, Therefore should we adore it; Therefore whom we adore we also invoke. O Circle of Stars, Whereof our father is but the younger brother, Marvel beyond imagination, soul of infinite space, Before whom time is ashamed, the mind bewildered, and the understanding dark, Not unto thee may we attain unless thine image be love. Therefore by seed and stem, root and bud, And leaf and flower and fruit do we invoke thee, O Queen of Space, O Jewel of Light, Continuous on of the heavens; Let it be ever thus That men speak not of thee as One, but as None; And let them not speak of thee at all, since thou art continuous. For thou art the point within the Circle, which we adore; The point of life, without which we would not be. And in this way truly are erected the holy twin pillars; In beauty and strength were they erected To the wonder and glory of all men." TheHigh Priestremoves theveil fromthe HighPriestess's body, and hands it to the woman witch, from whom he takes his athame.

TheHigh Priestess risesand kneels facingthe High Priest,and takes the chalice from the man witch. (Note that both of these handings-over are done without the customary ritual kiss.The High Priest continues the invocation: "Altar of mysteries manifold, The sacred Circle's secret point Thus do I sign thee as of old, With kisses of my lips anoint." The High Priest kisses the High Priestess on the lips, and continues: "Open for me the secret way, The pathway of intelligence, Beyond the gates of night and day, Beyond the bounds of time and sense. Behold the mystery aright The five true points of fellowship...." 658

TheHigh Priestessholdsupthe chalice,andtheHigh Priestlowers the point of his athame into the wine. Both use both of their hands for this. The High Priest continues: "Here where Lance and Grail unite, And feet, and knees, and breast, and lip." TheHigh Priesthandshis athametothe womanwitchand thenplaces both his hands round those of the High Priestess as she holds the chalice. He kisses her, and she sips the wine; she kisses him, and he sips the wine. Both of them keep their hands around the chalice while they do this.

TheHighPriest thentakesthechalice fromtheHighPriestess, and they both rise to their feet.

TheHigh Priesthands thechaliceto awoman witchwitha kiss,and she sips. She gives it to a man with a kiss. The chalice is passed around the Coven, man to woman, with a kiss each time, until the entire Coven has sipped the wine. The chalice can be refilled and any one can drink from it without repeating the ritual once the chalice has gone around once.

To consecratethe cakes,the woman picksup her athame,and the man, kneeling before her, holds up the dish. the woman draws the Invoking Pentacle of Earth in the air above the plate while the man says: "O Queen most secret, bless this food into our bodies; bestowing health, wealth, strength, joy and peace, and that fulfillment of love that is perfect happiness." The womanlaysdown herathameand passesthe cakestothe manwith a kiss, he passes them back with a kiss and they are passed around the Coven the same way the wine was. Be sure to save some of the wine and some cake for an offering to the Earth and the Little Folk. After the meeting,leave the offering outside of the house if working indoors, or behind in the woods or field, when you leave if you are working outdoors. Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983 (Transcribed onto computer file by Seastrider) THE GREAT RITE ACTUAL Preparation: the chalice should be filled with wine. A veil of at least a yard square is needed preferably of a Goddess color such as blue, green, silver, or white.

The Coven, except for the High Priestess and High Priest,arrange themselves around the perimeter of the circle, man and woman alternately as far as possible, facing the center.

The High Priestess and High Priest stand facing each other in the center of the circle, she with her back to the altar, he with his back to the South.

The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet,both knees, womb, both breasts, and the lips, starting with the right of each pair. he says, as he does this: 659

"Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names." For the kiss on the lips, they embrace, length-to-length,with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips.

The High Priestess then lays herself down, face upwards,with her arms and legs outstretched to form the Pentagram.

The High Priest fetches the veil and spreads it over the High Priestess's body, covering her from breasts to knees. He then kneels facing her, with his knees between her feet.

The High Priest delivers the invocation: "Assist me to erect the ancient altar, at which in days past all worshipped; The altar of all things. For in old time, Woman was the altar. Thus was the altar made and placed, And the sacred place was the point within the center of the Circle. As we have of old been taughtthat the point within the center is the origin of all things, Therefore should we adore it; Therefore whom we adore we also invoke. O Circle of Stars, Whereof our father is but the younger brother, Marvel beyond imagination, soul of infinite space, Before whom time is ashamed, the mind bewildered, and the understanding dark, Not unto thee may we attain unless thine image be love. Therefore by seed and stem, root and bud, And leaf and flower and fruit do we invoke thee, O Queen of Space, O Jewel of Light, Continuous on of the heavens; Let it be ever thus That men speak not of thee as One, but as None; And let them not speak of thee at all, since thou art continuous. For thou art the point within the Circle, which we adore; The point of life, without which we would not be. And in this way truly are erected the holy twin pillars; In beauty and strength were they erected To the wonder and glory of all men." The Maiden fetches her athame from the altar and ritually opens a gate way in the Circle. The Coven file through and leave the room. The Maiden is the last one through and reseals the Circle. The High Priest removes the veil from the High Priestess's body. 660

The High Priestess rises and kneels facing the High Priest. The High Priest continues the invocation: "Altar of mysteries manifold, The sacred Circle's secret point Thus do I sign thee as of old, With kisses of my lips anoint." The High Priest kisses the High Priestess on the lips, and continues: "Open for me the secret way, The pathway of intelligence, Beyond the gates of night and day, Beyond the bounds of time and sense. Behold the mystery aright The five true points of fellowship...." "Here where Lance and Grail unite, And feet, and knees, and breast, and lip." The High Priest and High Priestess now have intercourse.This is a private matter between them and none of the Coven can question them about it. When they are done, one of them ritually opens the Circle and calls the rest of the Coven. When they are back in the Circle, it is again sealed. The wine is now consecrated.

A male witch kneels in front of the altar before a female witch. He holds up a chalice of wine and she holds her athame point down and lowers the athame into the wine. The man says: "As the athame is to the male, so the cup is to the female; and conjoined, they become one in truth." The woman lays down her athame on the altar and kisses the man who remains kneeling and she accepts the chalice from him. She sips the wine, kisses him again and he sips, rises, and gives it to another woman with a kiss. The chalice is passed around the Coven, man to woman, with a kiss each time, until the entire Coven has sipped the wine. The chalice can be refilled and any one can drink from it without repeating the ritual once the chalice has gone around once.

To consecrate the cakes, the woman picks up her athame,and the man, kneeling before her, holds up the dish. The woman draws the Invoking Pentacle of Earth in the air above the plate while the man says: "O Queen most secret, bless this food into our bodies; bestowing health, wealth, strength, joy and peace, and that fulfillment of love that is perfect happiness." The woman lays down her athame and passes the cakes to the man with a kiss, he passes them back with a kiss and they are passed around the Coven the same way the wine was. Be sure to save some of the wine and some cake for an offering to the Earth and the Little Folk. After the meeting,leave the offering outside of the house if working indoors, or behind in the woods or field, when you leave if you are working outdoors. Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983 Transcribed to computer file by Seastrider. 661

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WORLD HEALING MEDITATION By John Randolph Price In the beginning In the beginning God In the beginning God created the heaven and the earth. And God said Let there be light; and there was light. Now is the time of the new beginning. I am a co-creator with God, and it is a new Heaven that comes. as the God Will of God is expressed on Earth through me. It the Kingdom of Light, Love, Peace, and Understanding. And I am doing my part to reveal its Reality. I begin with me. I am a living Soul and the Spirit of God dwells in me, as me. I and the Father are one, and all that the Father has is mine. In Truth, I am the Christ in God. What is true of me is true of everyone, for God is all and all is God. I see only the Spirit of God in every Soul. And to every man woman and child on Earth I say: I love you, for you are me. You are my Holy Self! I now open my heart. and let the pure essence of Unconditional Love pour out. I see it as a Golden Light radiating from the center of my being. and I feel its Divine Vibration in and through me, above and below me. I am one with the Light. I am filled with the Light. I am illumined by the Light. I am the Light of the world. With purpose of mind, I sends forth the Light. I let the radiance go before me to join the other Lights. I know this is happening all over the world at this moment. I see the merging Lights. There is now one Light. We are the Light of the world. The one Light of Love, Peace, and Understanding is moving. It flows across the face of the Earth, touching and illuminating every soul in the shadow of the illusion. And where there was darkness, there is now the Light of Reality. And the Radiance grows, permeating, saturating every form of life. There is only the vibration of one Perfect Life now. All the kingdoms of the Earth respond, and the Planet is alive with Light and Love. There is total Oneness, and in this Oneness we speak the Word. Let the sense of separation be dissolved. Let mankind be returned to Godkind. Let peace come forth in every mind. Let Love flow forth from every heart. Let forgiveness reign in every soul. Let understanding be the common bond. And now from the Light of the world. the One Presence and Power of the Universe responds. The Activity of God is healing and harmonizing Planet Earth. Omnipotence is made manifest. I am seeing the salvation of the planet before my very eyes. as all false beliefs and error patterns are dissolved. The sense of separation is no more; the healing has taken place, and the world is restored to sanity. This is the beginning of Peace on Earth and Good Will toward all, as Love flows forth from every heart, forgiveness reigns in every soul, and all hearts and minds are one in perfect understanding. It is done. And it is so. 662

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How I "Heal" by Matrika of PAN - the Psychic Awareness Network

You asked what forms of healing people do and included things that might not be considered healing in the usual sense. Well, one of my special interests is Pagans in Recovery. This is a group of Pagans who are in 12-step recovery programs - Alcoholics Anonymous and other self-help groups that are based on A.A. such as Gamblers Anonymous, Al-Anon, Narcotics Anonymous, Overeater's Anonymous, Adult Children of Alcoholics, Emotions Anonymous etc. etc. etc. If you can think of an obstacle in your life or somebody else's, chances are that someone somewhere has started a 12-step program to deal with it.

The problem is that many Pagans, Feminist Priestesses, Shamans, Druids, and any other type of Magickal folk you can think of, often don't feel comfortable in AA and these related groups. WHY? THe meetings CLOSE with the Lord's prayer or the "our father" and have many Christian overtones taken from the general culture, although they are technically supposed to be non-sectarian in their spiritual approach. Many Pagans in these groups find that they have trouble applying the steps of recovery in the context of what they believe to find recovery for their specific problems. This is particularly difficult in cases of Alcoholism and Drug addiction - and these problems DO exist to a great degree in the Pagan/Magickal communities - in which A.A. and Narcotics Anonymous are often the most successful treatment approaches available to the average person and that feeling excluded from them can mean death, insanity or jail to the person who does not find the help they need.

While living in New England I wrote a series of articles on how to apply the steps of recovery in a Pagan/Magickal context in HARVEST - a popular newsletter for the Craft in that region, that is now becoming nationwide. THe last of these was printed in Yule of 1989, just before I left to move here. At the same time I discovered PAGANS IN RECOVERY had been formed on a national basis in Ohio and had a list of a large number of people, as well as nationwide contacts for networking. (Pagans in Recovery is published for $8.00 a year - address Pagans in Recovery Newsletter c/o Bekki 6500 S.R. 356 , New Marshfield OHIO 45766)

An interesting note is that we both started doing this work separately and originally I also had a network called PANTHEISTS IN RECOVERY. Neither of us had known of the others existence at the time of starting the work and taking these names. Pantheists in Recovery has since merged with the national network, as I saw no need to duplicate their excellent efforts. Another interesting note is that, in my case, doing this was inspired by J.A.C.S. - an organization for Jewish Alcoholics, Chemically dependent people and their Significant others. It had been founded for the same purpose by some Jewish folks in A.A. in New York City and has now spread across the country, to Canada, and to Israel with several thousand names on their mailing lists. These people also felt the need for support to integrate their recovery program with their religion because they were non-Christians.

A very special part of this extended "healing" work for me is that I have the support of my partner Koren, the sysop of PAN, who is my partner both in the Craft and in our lives together. Although he is not himself in any of these recovery programs, he has been very helpful and supportive of my work in reaching out to other Pagans who are also in these groups. 663

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HOME BLESSING MAGICK

A home blessing meditation for charging a room: o Sit Straight with palms on lap, take deep breaths, relax, and move into a mental space where you activate your intuitive senses, o Imagine a cord of energy from your spine connecting you to the Earth, and channel energy from the Earth through it, o Silently ask for divine protection, guidance, and blessing, o Direct your psychic sensing outward, and feel lines of force coming out of your aura, o Note where the strongest energy is (check out the floor,ceiling, directions, etc), Note spots that feel empty or dead, note places that feel full alive, focus on where you are sitting and how you feel at that particular spot, o Imagine a sphere of light and love energy at your heart, feel it pulsing outward with every breath. o Feel the radiance increase with every breath, feel your self as a star, continue to breathe deeply and send out the energy, letting it pulsate in the room, o When ready, start making power sounds representing the love and light you are channeling; use it to amplify the light you are weaving; and fill the room with the energy, o Then shift focus to sending a probe out into the room, and note the differences in the quality of energy and how you feel about it, oRepeat if necessary, oWhen done, feel the completeness of the work.

A room blessing involving elemental quarter invocations: oFace each direction (with arms out in appropriate elemental invoking gesture), and say, while channeling and visualizing elemental power: - Powers of (say direction), - Powers of (say corresponding element), - We great you, we honor you, we welcome you here! - Watch over and bless and protect this place. oAfter each invocation, shape the energy into columns of light by sweeping ones arms together until they are parallel and sweeping them up and down while channeling and shaping the energy, oWhen the energy is properly shaped, say so "mote it be."

oAfter you have done all four quarters, channel in spirit energy.

To return the energy to a more mellow state while energizing yourself, put your hands out and take in a bit of the energy into your self from each direction, going widdershins, hold hands to your heart and take in the energy (techniques also exist for bringing it into a stone and retrieving it when needed).

The above was taught by Selena Fox at Esotericon V, in January 1988. 664

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SOLITAIRE IMBOLC RITUAL by Micheal Hall distributed by PAN - the Psychic Awareness Network - 1703-362-1139

Note - by Matrika, co-sysop - this ritual was written by someone I knew from the Boston MA. area a couple of years back. It is based on a combination of the lore of the Wicca and some of the afro-caribbean diaspora traditions of Paganism and Magick. ================================================================== On your altar should be placed a circle of 13 stones and, within the circle of stones, a circle of 13 candles. Within the circle of candles should be spread some maize - i.e. corn meal - and in that a waxen female candle to symbolize the Goddess on your altar. On the eastern side of the altar should be placed a small sheaf of grain with a candle inserted inside it.

You should dress in your usual ceremonial garb for Magickal rites or skyclad, as you prefer.

Retire to bathe in salt-water (use sea salt) before the ritual. As you do so picture the water cleansing the soul and spirit, just as it cleanses the body. When you have dressed, anoint yourself with a holy oil. When you have prepared yourself, sit in a dim quiet place and light a candle - ONE THAT IS NOT BEING USED IN THE RITES - and meditate on how at this time of year the Goddess in her fiery aspect AS LIGHT was welcomed back into the Temples and the Homes of the land.

Take this candle and walk slowly to your altar. Place it in the circle of the 13 candles. Then light the two altar candles, which are separate from the circle of lights also, and the incense. (Incense should be stick or powdered incense on charcoal in a swinging burner.) Then light all the quarter candles in the 4 directions, starting in the east and going clockwise.

cast your circle in the usual manner, but Invoke the Goddess with the following: "Sacred womb, giver of the secrets of Life, Mother of all that exists in the Universe, I ask your guardianship of this gathering and your assistance in my work. I am gathered in celebration of your gifts and my work is most holy. SO MOTE IT BE"

and Invoke the God in the following manner: "Fire of the sky, guardian of all that exists in the Universe, I ask your guardianship of this gathering and your assistance in my work. I am gathered in celebration of your gifts and my work is most holy. SO MOTE IT BE"

(continue with the circle casting if it is not already finished)

Light the 13 candles and then the Goddess candle in the center and say: "Warm and quickening Light awaken and bring forth beauty for thou art my pleasure and my bounty LORD and LADY OSiRIS AND ISIS" (or you may substitute whatever names your circle uses for the God and the Goddess - or those you personally prefer) 665

Reflect a moment on the coming of the light and offer up the incense. say "O ancient Ones Timeless Goddess and Sacred King who art the heralds of springtime and it's bounties be with me now in celebration Hail to Osiris and Isis Harvest giver and blessed Lady Let this be a time and a place sacred to your power and your beauty SO MOTE IT BE"

Light the candle in the sheaf of grain and hold it up with the loaf of bread in the other hand and say (or the cakes - whatever you or your tradition uses for the cakes and wine/juice ceremony) "My Lord and Lady, as the seed becomes the grain, so the grain becomes the bread, Mark the everlasting value of our seasons and their changes. "

Break a piece of the bread or cakes off and burn it as an offering in the central candle.

Then say " IN the deepest Icy Winter the seed of the Earth lies deep within the womb of the Great Mother. The Spring brings the heat of the Father and with their joining comes new life. The completion of the cycle brings food to the children of the world. As I taste the food I shall know the wisdom of the cycles and be blessed with the food of wisdom throughout my life" consecrate cakes and wine/juice in the usual manner and partake of them, but first raise your chalice or drinking horn and say

"Hail to thee ISIS Hail to thee Osiris For thou art blessed"

After this commune in meditation with the Lord and lady for a while, then close the circle in your usual manner.

GOOD IMBOLC 666

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The Perridwyn School of Hypnosis presents ...

-HYPNOSIS 101-

Hypnosis is a state offocused awareness. It issomething everyone has experienced countless times; among instances of it are waking up or getting absorbed in a good book. The characteristics of the state vary; it cannot be pinpointed on an EEG and the experience is different for everyone though there are common elements. A person can be hypnotized and while that state be having a great time at a party; no zombie eyes no intonations of Yeesss Massterr no wandering about with arms outstretched. Hypnosis does not have a unique and unmistakable insignia indicating its presence.

This is generally not the case with the PROCESS of hypnosis. Patterns of hypnosis have been written up and used for decades. You can find books depicting the process in bookstores and libraries. The process is intended to create that state of focused awareness. It is this process I wish to discuss in the remainder of this post. [Hypnosis and being hypnotized will refer to the process should there be any confusion.]

General Considerations

Hypnosis can be thought of as a game that is binding. The rules are initially defined by the expectations of the subject which encompasses all their experiences with it everything they've seen on TV and old movies and what the subject has been told about hypnosis. These rules dictate what will and will not be effective; which inductions will and will not work; and the conduct of the subject while in the state of hypnosis. The rules are mutable. Debunking misconceptions demonstrations and providing more information -- accurate or not -- will affect the rules of the game. A professor at Stanford illustrated how greatly expectations dictate results. The gentleman told one of his introductory psychology classes that an unfailing indication of a hypnotized subject was that their right arm would float upwards. The professor told another class the same thing only in this case he specified it was the left hand that would rise. When he hypnotized members of both classes he discovered that students responded in accord with their expectations. The right arm of the members of the first class did indeed rise while with members of the second class only the left hand rose. Inhypnosis the subject callsthe shots. Their expectations outline the manner in which the game is to be played. The hypnotist wields no mystical power; she and the subject have an agreement that the process of hypnosis is conducted in a certain manner and each player behaves in a particular way. The level at which the game is played is defined by the rules and the degree of trust the subject feels for the hypnotist. A mistrustful subject will be paying far more attention to what you are doing and what you might be scheming than to what you are saying. 667

Hypnosis is useful as a catalyst. As seen above the state itself is not too exhilarating in and of itself. The process and the applications are what make it fun and useful. You can call on your mind's abilities to control pain [useful]; you can play the most intense imagination game of D&D of your life [fun]. The functionof the hypnotist is to provide a focal point and talk their partner through evoking the intended result. The process usually begins with a discussion of hypnosis. This is to determine the purpose of a session debunk misconceptions get a sense of the subject's expectations and generally make things go easier later. The induction consists of bringing the subject's awareness to something and keeping it focused. The hypnotist gives suggestions to bring about the determined purpose including any post-hypnotic suggestions. Then she guides the subject back to a normal state of awareness.

WHAT HYPNOSIS IS NOT

- It is not sleep. The participant is thoroughly aware of their surroundings. They may choose to ignore them. The hypnotist may ask the subject to ignore things or to focus all attention on one idea.

- You can not get stuck in hypnosis. Either you will awaken on your own or the state will become one of natural sleep. Sometimes a subject requires a few more moments to return. Sometimes the subject refuses to return. This is particularly true of stage hypnosis; if a subject feels pissed off at the hypnotist it can be mightily gratifying to unnerve said offending hypnotist by not responding. Even if this is the case the subject will still either return on their own or fall asleep.

- A hypnotized person will not knowingly violate their code of ethics. Milton Erickson messed around with this a bit and found it to be particularly true if he made it clear that the subject was responsible for the consequences of their actions. There are three twists here; 1. A person may do somethingseemingly unethical if it is o.k. according to their moral standards especially if they believe being hypnotized at the time is sufficient excuse. 2. Stage hypnotists evoke some silly behavior which might ordinarily be contrary to the subject's code of conduct. This is a result of group pressure of the forgivability of stage hypnosis and of the streak of hamming it up in each of us. 3. A person can be tricked. If I am told I am in a blazing hot desert sweating buckets and the only way to get cool is to take my shirt off I might do that. I will not do that because I am an exhibitionist. If I am directly told to take off my shirt first I will snap back to the here and now and next I will drop-kick the lech out of my house. Furthermore once such a maneuver is recognized the hypnotist has utterly destroyed the subject's trust and will have no further success with them. 668

NITTY GRITTY STUFF

First some things concerning speaking. The hypnotist oughtnot speak in a monotone; not only is it unnecessary it is an annoyance. Rather she should make her voice congruent with what she's saying. If she is describing a soothing walk on the beach under a restful sunset she ought not sound hyper. It is useful to use a particular tone of voice when hypnotizing people. This is helpful because soon there will be an association between The Voice and the state. In addition it means you will not inadvertently trip an association if you use your normal speaking voice with someone whom you see primarily for hypnosis you are apt to zone them out just by saying Howzit goin The Voice comes with practice and you can pick it out after a while.

There are definite reasons behind word choices. Sense words make things more vivid; describe the colors textures and sounds associated with that soothing walk on the beach. Repeating words and phrases helps things sink in and adds rhythm to your patter. You may opt to say things in a permissive way [in a moment you may picture yourself walking upon a soothing beach; perhaps there is a glorious sunset coloring the sky crimson and purple] or in an authoritative way [ You are walking on a beach. The beach is soothing; it makes you more and more relaxed. Notice the glorious sunset]. The choice of words is based on the situation the hypnotist's style and most of all upon the personality and rules of the subject. Make them fit.

LEVERAGE

Synonyms for this word include credibility and rapport. Leverage makes suggestions more effective. Things that generate leverage are accurate descriptions of present experience and accurate descriptions of future events. An accurate description of your present experience may be that your eyes are moving across these words and you feel the keyboard beneath your waiting fingers and you feel the chair beneath you and you hear noises in the background that you have not been paying much attention to until now. An accurate description of future events can be that as you read these words you will become aware of your left earlobe. Another is that when you take your next really deep breath your hand may feel somewhat lighter. I base my estimation of your awareness of your earlobe on the fact that mentioning it almost inevitably makes you think about it. The second assertion is much shakier in this context but stronger if you were being hypnotised. Relax your hands on your lap for a moment and inhale deeply. Notice how your shoulders rise a little and tug your arm up a little bit

Things that are bad for credibility are ability tests and blatant contradictions of present experience. When you use an ability test you run the risk of it not working. They do work for many people and sometimes providing useful information but it is very difficult to recover gracefully from an unsuccessful ability test. The participant may reach the conclusion that they can not be hypnotized or that you are incapable of hypnotizing them. Blatant contradiction of present experience as you carefully scrutinize the upper left corner of your monitor you can become aware of the little picture of a pink-and-purple hippopotamus. Riiight. 669

Now to tie these together. If you have been correct in the past few descriptions you increase the probability you will be in the next one. As an example presume I am being hypnotized right now. I am told about how I feel the keyboard under my hands as my fingers dance from key to key (correct)I glance at my scribblings to help me clarify this thought (correct)and I hear muffled music in the background (also correct)and as I notice these things I can feel myself becoming more and more relaxed. The last assertion is pure speculation; there is no reason that those things should make me feel more relaxed and no real indication that I'm mellowing out noticing these things. However the hypnotist has been right on three counts so far. He has acquired a little credibility. My response is going to be Sure he's been right so far why not now This point is somewhat esoteric;if it makes sense fine. Ifit doesn't or even if it does read Trance-Formations listed at the end of this post. The authors go over this in detail and in a very skillful and clear fashion. Let this stand the more accurate you are, so much the better; a really incorrect statement or blatant failure is apt to be disruptive.

INDUCTIONS

The purpose of an induction is to focus awareness on something and gradually move through to evoking the intended results. The methods are many and varied. Very often the focal point is relaxation. Progressive relaxation consists of deliberately tensing and relaxing (sometimes just relaxing) each part of the body paying attention to releasing every bit of tension. Descriptions of soothing surroundings or experiences are also used to produce relaxation. Trance-Formations describes an induction utilizing points mentioned above. It consists of sets of six statements. The first set contains five accurate descriptions of present experience and one abstract or unverifiable statement (... and these things make you feel more and more relaxed ...and while you notice them you feel a sense of security ... and strangely enough these remind you of wrecking Aunt Milllie's car). The next set contains four present-experiences and two abstracts; then three present-experiences and three abstracts and so on until you're dealing with just the abstracts. Confusion inductions consist of confusing the hell out of someone and then providing them with an understandable option. This confusion often consists of ambiguous statements or plays on words. Take the words right write rite and Wright. As you right about the right brothers you realize you have violated the rights of those whose right this is by righting with your right instead of your left. The intended response is a huge HUH at which point you offer an understandable option ... and that makes you feel really silly! The option is an escape route from all that unpleasantness and ambiguity and therefore desirable. 670

Inductions take time. It is common for an induction to take ten or twenty minutes with a participant who has not been hypnotized much before or is unused to your style. Signs of effectiveness the participant's responses match your description. ... and that makes you feel really silly may be met with a smile; depictions of relaxation are matched with visible decreases in tension. Requests to picture scenes usually evoke rapid eye movement. If you ask your partner to do a lot of talking you will notice changes in their manner of speaking; it becomes quieter slower perhaps a little less well enunciated. Depending on what you ask them to say and how familiar you are with their normal speech patterns you may notice differences in word choices. Subjectively you or the participant may feel more lethargic and may experience dissociation. For me that means that I could do a lot of things like move my hand up a few inches but it would require so much energy and I do not think it important enough at the time to expend that energy. Also I tend to start loosing track of where I left my limbs (tee hee); I know they're there somewhere but don't think it important enough to bother to relocate them.

It is desirable to make series of suggestions flow as smoothly as possible. Choppy sentences are more apt to create tension than soothe them. Flowing sentences encourage relaxation have better rhythm to them and can possess more leverage. Take these three phrases You feel the chair beneath you. You see the text on the screen. You are becoming more relaxed than ever before. The simplest way to connect them is with plain old conjunctions. You feel the chair beneath you AND you see the text on the screen AND you are becoming more relaxed than ever before. Next step up simultaneous words. AS you feel the chair beneath youyou see the text on the screen AND AT THE SAME TIME you are becoming more relaxed than ever before. The most powerful way to hook up phrases is with causal words. SINCE you feel the chair beneath you AND BECAUSE you see the text on the screen you are becoming more relaxed than ever before.

SUGGESTIONS CENTRAL

This is the portion of the process where you accomplish the stated purpose; the part of the game that is binding. Suggestion styles include the following:

- Direct suggestion. This is where you flat-out say such and such is going to happen. When you are going to bed tonight you will feel compelled to think of purple hippos. As soon as your head touches the pillow purple hippos will occupy your every thought. 671

- Indirect suggestion. Comprised of visualization and storytelling. Visualization is just mentally creating the event. It is not restricted to just pictures; whichever senses make it more real are the ones you should appeal to. If you know the person is oriented to one sense more than another, describe with them. ( See the purple hippos dancing on your quilt. Hear them thundering up the hallway. Feel the floor shake with their every step. ) If in doubt it can't hurt to use all of them. [ Most people favor either vision hearing or kinesthics so you needn't necessarily go into how it tastes to chow down on purple hippo. If you were visualizing walking in a flower garden however it makes sense to include smell. Use what is appropriate.] Picture yourself preparing for bed. Your teeth are brushed; the sounds of traffic are hushed; and the pillow feels delightfully cool against your cheek. As you snuggle down under the pillows your mind turns to thoughts of purple hippos.

Storytelling is more subtle than both direct suggestion and visualization. You relate an event or anecdote which provides a sort of framework for conduct. When I was a child every night as I went to sleep I would conjure up a rainbow zoo dancing on my bed covers. First there would be the lions as yellow as lemons. Following them were orange alligators... [blah blah blah through blue ostriches..] And last and best of all were the purple hippos. They were my favorite part of the procession; I looked forward to them as soon as my head touched the pillow. And the last thoughts on my mind were of those purple hippos cavorting on my quilt. If it's something really strange like the above you probably wish to attribute it to a weird cousin or obscure newspaper clipping. Lead into these gracefully; this example might start off with bedtime rituals in general and in the present then remembering back to bedtime rituals as a child then into your story. ( How many people will think of purple hippos the night after they read this) These should be related in an appropriately serious manner. If it's silly sound a little silly but present it as if it's important as if you were sharing it with a friend. If you make it sound important it will be received as such. Go gently with them too; don't holler PURPLE HIPPOS CAVORTING ON THE QUILT. Just weave it into its surroundings. Storytelling is best for going sideways at something for attending to integral corollaries of the purpose. Their power is in subtlety.

- Subliminals. It is possible to mark out certain words as you say them. You may make a certain unobtrusive gesture change pitch or loudness slightly glance off in a certain direction -- something small enough not to require the participant's full-blown attention but designed so they will be able to perceive it. This is the hardest thing for me to give an example of because it's something I have not begun to master. If you could possibly string the words purple hippo and bedtime together in a few sentences that make enough sense so the listener doesn't get confused and go back to review them then you'd mark out those particular words with a perceivable and unique action. You'd also probably want to throw in similar words -- lavender going to sleep late-night thoughts -- to be sure the point gets across. Trance-Formations goes over this too; if you read it you may find it interesting to observe your own behavior during the subliminals chapters. 672

Phrase suggestions as positively as possible. Don't think of purple hippos is an utterly futile idea. Eating less is better put as being content with smaller portions. Pain is a loaded word; use discomfort or the presence of comfort instead. You get the idea. Participants tend to take suggestions literally. One lady was told to picture herself leaving the office then turning out the lights. When she acted on this she left work. She then turned the lights off via the circuit box. Telling someone .. and your husband is being a big pain in the neck can translate into a nasty headache. If you're doing hypnosis at night be careful with words about being wide awake when you're bringing your partner back. Be as unambiguous as possible; be aware of literal translations. This is a good place to mention trance logic and literal mindedness. Trance logic appears when the participant is really into it. Presume they believe they speak only French. If you ask if they understand English the reply will be Non. Do they know only French Oui. Literal mindedness is illustrated by asking your partner if they can raise their right hand and getting a response of Yes. Will they Yes. Now Yes. Suggestions should be given at a pace that matches the participant's breathing. It enhances rapport and is an acceptably leisurely pace. Appeal to preferred senses. If you're using hypnosis for habit modification when you're determining the purpose of the session learn what is motivating the participant. If the purpose were keeping up interest in exercise and the participant liked jogging because it created a feeling of independence don't sell the virtues of those neat suits and funky sneakers. Unless of course s/he likes them too. If you are confused by a response ask. Doesn't hurt a bit. If something unexpected happens stay calm. If it's an unusual action like drumming fingers you can ask about it. You can also incorporate it which acknowledges and accepts that action. And the drumming of your fingers makes you more and more relaxed. If someone bursts into tears suddenly stay calm. Ask why this is happening. Ask if the participant wants to continue and respect their reply. You can incorporate that too; ... and you feel those tears washing through you cleaning away your anger leaving you calm and serene. Unexpected interruptions and noises are better incorporated than ignored unless you discern from a total lack of response that they were not important enough for the participant to pay attention to.

THERE AND BACK AGAIN

Bringing your partner back to the here-and-now is easy. First undo any unusual suggestions that would make life unpleasant. If you suggested numbness in a hand be sure feeling is restored. If you're unsure do a general banishing. Next make it clear you are concluding. And before you return to the here and now allow yourself to bask in this feeling of relaxation. If you look down the hall you will see a door marked EXIT. Then conclude. When you're ready you can return to the here and now feeling perfectly fine in every way. 1starting to return2feeling more alert3half way there4feeling fine in every way5awake! ( Snap if you feel really showy.) 673

If your participant doesn't sit up and rub their eyes blearily within a reasonable amount of time ( a couple minutes or as soon as you get to awake! ) determine if they fell asleep. If they did it's a credit to your ability to help others feel relaxed. Make certain they heard you and know what the deal is. Restate it; if you do a count-up the best maneuver is to leave the ball in their court and let them come back when they're ready. If that seems to be taking an inordinate amount of time give suggestions about feeling more alert prepared to come back. And as usual if you're uncertain ask! A nice reinforcer is to gradually switch back from The Voice to your regular voice as you conclude. With the 1-to-5 set up you might be speaking very quietly at one and graduate until at five your voice is somewhat louder than usual. Now is an excellent time to ask for feedback. Feedback will tell you if you forgot to undo anything [ bring them back in, negate it, ask if anything else needs undoing, bring them back out]. It will tell you how you can make your style more effective in general or with just this person. It also acknowledges their part in the proceedings. If they're pissed off at you for some inconsideration it is a good time to clear the air and acknowledge the validity of their complaint.

REINDUCING HYPNOSIS

If you both desire to create a word, gesture, mental image, whatever that will bring the participant back to a state of deep relaxation between the main set of purpose-suggestions and the return is the place to do it. Select an appropriate item; state that when this item is done AND the participant consciously desires to return to this state of deep relaxation that it will happen. Conscious intent prevents accidentally triggering it. You do NOT want it to be inadvertently activated while the participant is driving. It might not be in their rules that they can realize the deal and correct it; it may take vital moments for that realization to arrive; it may take time to brush away those cobwebby feelings of deep relaxation -- don't put it to the test.

MISCELLANY

Pre-induction chats not only let you become more aware of the participant's rules it prevents problems by letting you debunk. You might not discover that this person believes they can reawaken only if you say Ah-La-Peanut-Butter-Sandwiches; telling them they'll just fall asleep is a nice margin to have. Be trust-worthy and honorable. A gentleman tried to induce me to swig a beer. I would not. He has been unable to hypnotise me since then; he has lost my trust utterly. I will not risk a second chance. Not many people will.

This is intended to be an overview of general hypnosis. There are really weird variants that I don't know enough about to write up. [ F'rinstance -- inducing hypnosis like as in zoning people waaaaay out without formal inductions just talking with them. NEAT!] I left out a bunch of stuff you will find in most books on hypnosis -- history depth categories (not necessarily useful and specifics on applications. Go to your bookstore. 674

Supplement this. These are my rules of the Game. If you find them useful, keep them.

GOOD BOOKS

Hypnosis A Journey Into The Mind by Anita Anderson-Evangelista. The most thorough beginning book on hypnosis the library possesses. Good stuff!

Trance-Formations by Richard Bandler and John Grinder. Kind of esoteric, but really neat techniques and approaches.

Frogs Into Princes, also by Bandler and Grinder. Provides information on sense preferences, keywords, and rapport. Does not deal with hypnosis per se but the information within applies.

Tapes or live sessions are useful for helping you pick up the pattern of patter. They can provide new approaches and effective ways to say things.

THINGS I THOUGHT TO ADD IN THE WEE HOURS OF THE NIGHT

Presuppositions also possess leverage. A presupposition offers achoice on the surface and at the root of it is a fundamental Given. Would you prefer to go into a light or deep trance - the given is that the state will manifest and it is also presumed that the participant is capable of deeper degrees. An induction related to the Confusion technique is overloading. Direct the participant's awareness to as many things as possible. The human mind can only attend to so many things; given too many it will start to withdraw or cut down. Offer suggestions regarding relaxation along with pointing out that they can perceive X while thinking of K. Kind of the same principle as the confusion technique. Another way to reinduce a hypnotic state is to ask the participant to recall one. To answer your questions especially very specific questions your partner re-accesses that state goes into it a little bit. Or a lot. Depends on the person and memory. If you're working with the same person you can ask them to review the last session. If your partner has been hypnotised before you can ask questions about what the hypnotist said how they were seated or lying down did the hypnotist talk in a slow drawling manner or in an intense steady one what did s/he say what did the participant find most effective -- anything pertaining to recreating the experience is fine. Then you can gracefully start an induction. Ok while you're still recalling how pleasant it was to be so deeply relaxed why don't you just let your eyes close. 675

ADDENDA

When you're giving the main set of suggestions repetition of the main points is helpful. Drives the ideas home. You may wish to ask if the suggestions were well understood from time to time.

Whenyou're giving suggestions in generalwatch the participant carefully especially if you're describing something. You want to be on the alert for a negative response (handy word comes fastest to mind). If you're describing something that's really loaded, unpleasant, or plain too weird you can see it by the participant's responses. Clenched hands tension around the jaw hunched shoulders tensing up in general; these and anything you recognize as a negative response are things to look out for. If you are describing the participant as swimming in the ocean and they are phobic of water or if Jaws is on their mind you will know it by these indicators. Your choices are to gracefully offer alternatives (... or if you prefer you can find yourself in a forest glade) or to inquire. 676

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Taliesin > Subject:witchcraft & Prayer Jrohr states that"Magic to a witch is the same thing as prayer to a Christian" Then jrohr goes on to say"A witch would use magick in the form of a spell or a circle to focus the power of mind that is within us all." Magick is not the same thing as prayer!Prayer is not used to focus the power of mind that is within us all.Prayer is sent to outside forces.The benefits are attributed to whatever god or gods the supplicant believes in.It is also used without much hope of success. It is considered "God's will",no matter whether your god is benevolent or a zealous tyrant.I'm speaking in general about religions,not just christianity. If a ritual{such as the one's described}were being used to augment the psychic abilities of us all,given that they exist,I fail to see in what way it would be related to prayer,religion,or any sort of spirituality. If a spell or circle were being used to achieve the desired results by calling on gods or goddesses in a carefully proscribed way,intending to enforce their aid,willing or not,to enforce you will,I would not call that prayer either. I have read the Mists of Avalon.I thought it was a very interesting book,both for her ideas on religion and feminism.I think it helps make witchcraft very attractive as a religion.But is it really a religion? Is it a science based on natural abilities?What is the role of magic in witchcraft? Many people object to witchcraft from a religious point of view.It doesn't fit their beliefs or cultural biases.Others object to it from a scientific point of view because they don't believe in magic. Is a belief in magic necessary to embrace witchcraft as a religion? Is a belief in religion {i.e.faith,mysticism,enlightenment}necessary for the practice of the craft{magick}? 677

> Subject: What the occult is (or may be)

As a practicing witch (and I do need the practice!) I simply cannot allow a charge (as I saw it) of Satanism to go unanswered. I don't know if the guy was trying to be funny or what, but it did get some discussion going, so that's something. What I was trying to get at (reading it back) was just how little the occult has to do with religion. Most of the occult is tied up in religious beliefs, true, but then so was most of science back before the Renaissance and Copernicus. Before then, the greatest . If we begin to treat the occult the same way we would treat investigations int o physics or biology, then we Parapsychologists are studying occult and psychic phenomena, and coming up with some very interesting results. True, they have not been able to definitively prove or dis- prove anything, but please keep in mind that they are working under a tremendous social attitude that "there's some reasonable explanation for all of this." I think, that given the nature of this particular conference, we can make the assumption that occult and psychic phen- omena exist, and can be worked with at a practical level., and therefor we can go from there. (Something I picked up from religion class... to keep people from nit-picking over minutiae, you list your assumptions at the top of the page.) So there we are. THE OCCULT EXISTS. The next step is to come up with a satisfactory definition. To me, the occult consists of the entire set of ritual and ritualized behaviors intended to promote a particular psychic or psychological result. This can range from ritual magic (Beltaine gatherings and the Catholic mass) to personal rituals intended to help you get through an ordeal (sports figures preparing to go into a game, or me preparing to receive a shot.). to receive a shot). These rituals (for lack of a better word, forgive) result in a change in state, of the people involve as well as possibly a d and possibly in the world around (if such was the intent.) That may not satisfy you. Remember that at this stage, definitions are a highly personal thing., rather like your own personal philosophy. I also write this under trying circumstances (a friend is loudly championing her views as I type). A word about bookstores. Remember, bookstores cater to the public, and try to keep anything controversial off the shelves. Unless they are occult bookstores, DO NOT TRUST THE SUBJECT HEADINGS. Be careful what you buy. Flub and bunnies Shirley McLaine is next to The Necro- nomicon is next to 1400 Ways to Read Your Future in an Ordinary Deck of Playing Cards is next to... You get my meaning. Your best bet is to find a book someone else has read and liked and to special order it. It may be more expensive, but you know what you are getting. 678

It seems that throughout history different words have been given meanings that are not really what they mean. The word "occult" is one of them. The word as Jezebel pointed out means "hidden" or "secret". In fact early christianity was a "occult religion" (I find it interesting and sad that a religion that was so persecuted in its infancy has turned around and in its power persecuted other victim of bad press. The word "witch" and "faggot" are other examples. Did you ever wonder where that word fag come from?? Well its because they used to burn the homosexuals before that witches (hence "flaming faggot") To a Brit the word means " a small thatch of kindling" I could go on but I will spare you all.... Please keep in mind that language is a powerful thing.

Enough of my babblings..end note.. I personally hope for the day when people can reach a level of open mindedness that no positive religion must be hidden or secret and must spend all this time and energy saying what they are NOT.

By the way speaking as a future librarian, most bookstores need to have a intensive course in cataloging. I, who can find my way around Watson with no problem get lost at Town Criers!!

> Subject: witchcraft I hope this helps to clarify a few points. Magick to a witch is basically the same thing as prayer is a christian..again evidence of language. A witch would use magick in the form of a spell or circle to focus the power of the mind that is within us all. For example I have a object that when I feel some real negative energy I concentrate that energy and "put" it into the object then I ground out the object... another example is the burning of loveletters after the relationship has gone away. This is a way of purging the focusing. What I want to stress is that Wicca is the religion and witchcraft is the practice. A good book to read is Marion Zimmer Bradleys "The Mists of Avalon". It is basically a retelling of the Arthurian Legend though the eyes of the women. It gives a good feel of the spirit of Wicca and its conflict with the church (notice I said church not Christ) In fact Morgaine says "I have no quarrel with the christ only his priests" Please keep in mind that the book descriptions of the rituals are what it might have been like in the 6th century Witches celebrate the holidays in a more modern manner. Just as the christians celebrate edited versions of the original mass.

> Subject: RE:What occult is

I don't think that I can leave Jezebel's basic assumptions unchallenged. I don't think that they are the minutiae but rather the basics of this discussion. I still think that you are stirring religion,mysticism,parapsychology, and magic into one large cauldron of ideas and beliefs.It's rather more clear to me that your definition of "occult"is closer to my definition of magic. I'm not at all sure that you can give magic {or magic}the categorization of a science. Let's start with parapsychology.Parapsychologists do not consider their field as having anything to do with the occult.They feel the same way about being confused with magic or witchcraft{or ufology or cryptozoology or fortune-telling,etc.}as witches do about being confused with Satanists. They're having a difficult enough time being accepted as a legitimate science as it is,due to the subjective and elusive nature of "psi"and it's inability to be reconciled with what we know to be true of"normal" 679

laws of nature. Their are three main areas of paranormal study.Informational psi {telepathy,clairvoyance,precognition,retrocognition},expressive psi {psychokinesis and related effects}and survival-related experiences. These are rather arbitrary divisions since it is often impossible to determine which category of psi may be in effect. If we have the given that people have psi experiences in all cultures and that they are a common and normal part of human experience although difficult to understand,it still requires a large conceptual leap to conclude that one could influence their world through the use of magick or ritual. Witchcraft also has much to do with religion.Many religions have promoted and accepted the inborn psi abilities of people,often without the trappings or belief system associated with ritual magic.In fact,one anthropological division made between magic and religion is the idea that religions use prayer{politely asking the god or gods to intercede on their behalf]and magic uses ritual designed to coerce or persuade the gods to act{or,if you prefer,the universe to change itself to suit you.}Either way,both of these things are quite different from the idea that people can sometimes know or do things in ways that are as yet inexplicable,but will someday be known. If you accept the presence of psi as an innate human ability,it still doesn't prove the existence of any god or gods,the efficacy of magic or magical laws or rules.It doesn't justify one belief system over any others although I can understand the temptation to point to PK and say,"see,people can move things with their minds,therefore magic works." What would be a good example of proof that their is something to"the craft"in witchcraft?I don't know.Maybe jezebel or jrohr can answer that. Does the acceptance of the existence of magic justify a belief in witch- craft as a religion?I don't think so.I think that is an entirely different concept.If witchcraft is a religion at all,a belief in magic would just be another part of that religion,although it may be necessary to it.

RE: what do we worship? No, we do not worship Satan! The occult (the word means "hidden") was a perfectly legitimate field of study among the Magi before and during the Renaissance. But with the birth of "science", notably physics and chemistry (from alchemy), the study of the occult fell into disfavor because it couldn't be "proved" in the same way that the "hard" sciences can. Remember, the driving quest of the alchemists was to discover how to turn lead into gold. That is now possible. It's not easy, but it's now possible. the study of the occult has been revived and renamed "parapsychology", and there are serious, documented cases of telepathy, clairvoyance, precognition, the existence of ghosts, etc.. So there is some scientific (unless you don't consider psychology to be science) evidence of "supernatural" phenomena, which may prove to be a set of very natural occurrences after all. 680

If you are studying the occult as a non-scientist, you are probably studying ways in which a person can expand her own psychic powers. Religion has little to do with it! Admittedly, the Christian church attempts to discourage people from experimenting, but the Jewish tradition has a splendid tradition of occult study in the Caballah. It is important to realize that the occult is a tool by which many things can be accomplished. THE OCCULT IS NOT EVIL IN AND OF ITSELF! A hypodermic needle, for instance, can cause great harm, by being used to inject poison or intravenous drugs (and helping the spread of such diseases as hepatitis and AIDS.) But a needle can also be used to inject vaccines, and antibiotics, and none considers banning needles simply because of the potential harm they can "do". The same is true of the occult. It is not the fact of its use that is important, it is rather the use to which it is put. An evil action is an evil action, whether it is by spell or by physical means. The Wiccans have but one law: An it harm none, do as you will. The Wiccans are also great users of positive magic. For a good, non religious look at the occult and its potential, I suggest Marian Weinstein's book POSITIVE MAGIC. I found it at Adventure here in lawrence, and I understand it can also be gotten through Lamplighter Books.

> Subject: What is the "occult"? I'm sorry,jezebel,but your reply to "guest"left me a bit confused. Are you trying to define occult,or defend and rationalize belief in the paranormal,or give a discourse on the ethics of the use of ritual magic? It seems to me that there are several issues here{admittedly,none of which have anything to do with devil worship}."Occult" is a very catch-all term.It seems to have been used for everything from the Necronomicon to Shirley McClaine.{Have you ever looked in the "occult section"of your local bookstore?"} I"d really be interested in seeing more conversation on these subjects.

> Subject: occult Well, Melisande beat me to it - I too felt that jezebel had magic and the occult confused. The occult concerns those forces/phenomena not explained by science (if/when they are explained they won't be "hidden" anymore, right?). Magic is the ritual manipulation or use of these forces. Psi is a group of related forces (which may or may not be used in a magical sense). Religion is not necessarily associated with any of the above. HOWEVER, belief in "supernatural" forces is just that, *belief*, and if you believe that when you practice magic, you affect people/the world about you, then you are accepting belief in these "supernatural" forces. I feel that this belief presupposes a "religion" of sorts. I.e. if you hold an unfounded belief (not supported by science) then you have "faith" and "faith" begets "religion". So, can there be such a thing as an atheistic witch?

Go ahead, blast away. This was intended to provoke some comment! All of the above represent my own opinions which are subject to change without notice. 681

> Subject: inspection There is a world of difference between a little inspection and outright dissection. It seems to me that people must have "proof" in order for something to be considered valid. That is the point that I am trying to get across. Education is a good tool for showing people every side of an issue. But if their faith (not some half-baked preacher) tells them that something is wrong or right that also is valid. The issue is freedom of choice (sound familiar??) Although this person may feel one way, he/she has no right to impose that on another person. The country that we live in is based on the separation of church and state. Period. Is a person truly believes that witches are evil and after been presented with our point of view still believes this that is his right. But that person does not have the right to take the freedom from another person I guess that what i am trying to say in a long-winded fashion is TOLERANCE is needed on both parties. Why can't we live and let live as long as there is no harm being done.

> Subject: 'occult' -- religion vs prayer vs magick

I, and several other posters, have thus far been playing in the shallows of this interest area; I'm not the only one who's been avoiding the deeper issues here set afloat. I understand the relevance of getting the basics out in the open, where we may discuss them; I admire honest curiosity; and I respect most sincerely the desire to understand each other's points of view. So: All right, Melisande! I'll swim out to meet your questions trusting to some of that faith in Providence that I'll not stray too far off the course of logic nor yet be caught by the undertow of over-reaction. But help me out if I start to stray *too* far from solid ground, hey?

jrohr is quite right in pointing out that language is a powerful tool. It can be a powerful nuisance also, at times. I doubt that any two or three of us share precisely the same definitions -- both in denotation and connotation -- for any randomly chosen set of words. That is in the nature of human thought, and thus of human language; and I think it is no bad thing, in itself. I would find it very boring to see the world always through the same eyes as everyone else, with no more sudden surprises nor the delicious strangeness of another's way of seeing. I've always preferred predictability in moderate doses only. Generally our definitions have enough common ground that we can communicate well enough; when we fail to quite understand what is meant, we certainly ought to ask! And indeed we have some slippery terms before us -- religion, magick, prayer. I've thought on my own meanings for these, and reached somewhat of the premises and beliefs underlying them. I do feel them to be separate and different things. Sam, your input regarding faith, belief in the irreproducible and unprovable, strikes a very loud chord. And by my definition, to be 'religiously' scientific is to accept the results and some of the method of science on faith -- as those who believe that psi cannot exist 'scientifically', considering not the difficulties of proving a negative hypothesis. But to me faith is a necessary but NOT sufficient condition; I've put off entering this discussion largely because the other half of my understanding of religion is difficult to articulate. To me, religion must have also an element of worship, of appreciation or love for the object of that faith, removed from all expectations of gain or profit. Prayer can be an act of worship -- but "Oh Deity or Deities, in your infinite wisdom and grace and general wonderfulness, could you possibly assist your humble servant?" is not in that category, while "Hey, nice universe you got here, God(ess)(es), really awesome work, like wow" is. 682

Prayer to me is essentially an attempt to communicate with the object of faith and worship. (By the bye, I'm sorry if 'object of etcetera' is beginning to wear on you all, but I do believe that the object of worship and subject of religion may take any number of forms for any number of people.) Prayer can attempt to communicate only faith or worship, or it can attempt to communicate a desire or request. But as a purely communicative, not an active, phenomenon, prayer cannot guarantee results, nor promise miracles. If there really are a bunch of Christian pro-lifers out there praying for the death of a pro-choice judge (I read that somewhere, but I've no idea if it's a real-world example), they may be disappointed if s/he doesn't die off soon, but it is an outcome they are prepared to accept.

Magick, on the other hand, is an attempt to DO something. A properly structured spell performed under the right conditions is expected to have certain results. Granted that there's more art than science to it, it has still that element of expected repeatability, and of action. Magick may certainly have a place in religion, and it may play an important role. For example, when a clergymember of a faith that takes the literal view of the sacrament of the eucharist performs that rite, he or she is indeed performing a magickal act. I'll grant you freely that I have my doubts about the cookies and grape juice really truly transubstantiating themselves into flesh and blood, and frankly I'd not care to partake if I did believe it. (Just squeamish, I suppose!). But that's not the issue. The issue is that it is real to the person doing this, and that he (or she) expects it to happen -- nay, KNOWS that it will happen, if the thing is done correctly. The rationale for this expectability can vary -- to said clergymember, it's a matter of right, and a promise made, and a covenant agreed to. All perfectly reasonable reasons to expect it to work, in the framework of that belief.

It can just as well be rooted in a belief that the operator is exercising some natural ability, just as s/he might push a car or dial a telephone on a more mundane level -- although in the latter case, the magick need not be part of a religion. (By this definition, psi may be treated as magick -- my apologies to any parapsychologists out there, in advance!) It could be derived, to the practitioner, from a bargain or from some aspect of the laws of the universe that allows him/her to coerce a power to act. I follow beliefs that do somewhat concern me regarding the source of the expectability in magick; but we should perhaps discuss that separately, if anyone wishes to, after we have agreed on definitions of terms. The current point, for me, is that the rationale behind it doesn't make it magick; it's the presence of that rationale, whatever it is, combined with the fact that the operator expects results.

Now, then. Here are my definitions, and several of my precepts, as best I understand them. What do the rest of you think concerning them? Do you differ on some points? Which ones, and why, and precisely how? Do you feel that I've missed something? And again, where, in what manner, and why? Do you found your definitions from other lines of thought entirely? Once more, what are those lines of thought, exactly how do they treat the subjects to hand, and why do you feel that way about it? 683

Whether you agree or disagree, I would like to read of it. I would like to know if we are stymied by essentially different views on how the world works, or merely each by our own assumptions of what the other means. If any feel threatened by this invitation to investigate further, my apologies: I intend none, nor do I perceive any in this request (or Melisande's, or Sam's). The one who does not care to examine his beliefs is trapped is as narrow a world as he who declines to dream of anything intuitive and irreproducible in his philosophy: a world view that can't stand to be looked at once in a while makes a very poor window indeed to view the world through! Some of you have said you are active in Wicca or the craft; I'm curious to know if you were raised in the craft? If not, what belief system did you grow up in? Didn't you look at those beliefs, new and old both, before you chose your path? Don't be afraid to continue thinking, then, and to continue to examine what you believe and why.

> Subject: witchcraft I really must stick to my statement that a spell is very much like a prayer. The diffusion of stems from magick bringing about a altered state of consciousness. I would not say that they are identical. Each form fits the needs of the population that uses it.

There are some who say that science is a religion..If I could answer why people need that facet in their life i would win the Nobel...I can answer only for myself. Why must we dissect things in order to understand them?? I have seen more things torn apart because of human fear. Why can't we as Starhawk says "dare to dream the dark" Living in such a technological and hard scientific world (as I sit a terminal ) i find some solace in that there are things that man can not define to his(or her) satisfaction. Thus perhaps the basis for the place of religion. 684

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Magick Vs. Prayer One of the questions brought up on MagickNet was the difference between Magick and prayer, and how this ties into the scheme of things in general. Well, I feel that prayer and magick are only loosely connected. In prayer, a person pleas with their deity for assistance. Energy wise, the person praying is asking that something be changed, and believes that the request will result in a change. In magick, we use ourinner energy, combined with earthly andelemental energy and Deity energy, and send this forth do accomplish the goal of our spell. I think it's like "breaking" in the game of pool. We are controlling stick (our spell), while we gather the energy to push the stick/spell. Our Cone Of Power is like the cue ball, and the racked balls are the target, which effects a change (breaks, or the goal of our spell) from the force of our energy. There may be a point where prayer becomes a type of magick (or, a psychic event) if the person knows of the personal energies involved, and releases them with the prayer. I feel that aprayer works the opposite way. The prayer is arequest to effect a change in the ambient energy and invoke God (using the Christian form). This change in energy is slower because it is "diluted" in the surrounding energy and depends solely on faith ("I believe it will happen, so it will"). Am I out in left field or just being redundant? I forgive if I'm "running at the mouth". Now I'll try and tie in Parapsychology. Magic and psi are very closely related in that (aside for leaving out the 'k' in magicK) the same form of energy is used. It's just on a different 'frequency'. When I do an object reading or empathic reading on someone/thing, I'm receiving a type of energy. When I send a Cone of Power, I'm using the same type of energy, but on a (higher?) wavelength and with greater force and higher power. Grounding negative feelings is an example of converting one form to the other. Auric healing is the opposite. So, I feel the energies are inter-changeable. I ask, as Elsbeth has, "What do you think of THIS?" As someone stated before, the definitions we are trying to define and clarify are our own, much like our beliefs- our own. We are trying to find, I believe, common ground between the nuances of our definitions and beliefs.

Blessed Be! Salgamma 685

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The Sacrificial God man Ammond Shadowcraft

How did the Christian mythos arise? Where did it come from? The Christian myth is almost totally Pagan in origin. I used to thinkthat anythingoutside theJudeo/Christian/Moslem BeliefSystem or worldview was Pagan. Such is not the case. Thetwomain featuresofthe CBSarethe EucharistandSacrifice of a God man. These two features were well known and well loved by Pagan mystery cults centuries before the Christian Cults integrated them into the Gospels. The Eucharist goes way back into history and is based upon the ritual consumption of the God man. Osiris, Dionysus, Attis and many others were ritually consumed. The practice dates back to prehistory when a human sacrifice was identified with the God (perhaps a Vegetative God) and was sacrificed and eaten. Over the ages human sacrifice was found detestable. Animals were then substituted and sacrificed as the ritual identifier of the God which was then followed by grain offerings, breads shaped into the form of the God, sometimes in the shapes of natural items (sun, moon, etc.). The mythos of the Jewish Christ integrated this practice into it's mysteries. There is strong reason for this. For some 200 plus years before the time recorded for Jesus the Greeks and their mystery cults invaded and changed Israel for all time. A war was instituted to diminish or wipeout theHellenizing influence. Partof theHellenizing influence was an effort to update or change the Jewish religion to something more applicable to the times. After the Maccabbees War the Hellenizing cultist were driven underground; right to the heart of the Jewish mystical culture. Hence the Greek influence upon the myth of Jesus.

The sacrifice of the God man (Jesus, Attis, Adonis, Osiris) was a well known and well loved feature also. In fact it was necessary to have a willing sacrifice before a Eucharist could be performed. When the sacrifice was not willing the legs and sometimes arms of the sacrifice were broken to make it look like the sacrifice was willing (not struggling against the sacrificers). Jesus was a willing sacrifice.

Images of Attis (Tammuz/Dummuzi) were nailed or impaled upon a pine tree. The Jews knew this and wrote "Cursed is he who hangs upon a tree." A goat was substituted for a boy in sacrifice to Dionysus at Potniae and a hart for a virgin at Laodicea. King Athamas had been called upon to sacrifice his first born son by the Delphic Oracle, Melenloas sacrificed two children in Egypt when stayed by contrary winds; three Persian boys were offered up at the battle of Salamis. It was only inthe time of Hadrianthat the annualhuman sacrifice toZeus was abolished at Salamis in Cyprus. The God man Jesus was hung upon a tree;he was also thelamb of God.As such the sacrificeand Eucharist of the God man Jesus is purely Pagan in origin. 686

Part of the older Pagan sacrifices was in the King sacrificing his only begotten son. Jesus was the only begotten son of the King of Israel, sacrificed to take away the sins of the world. This practice was overturned in the myth of Abraham and Issac when it was found detestable andinjurious to thetribe or kingdom.Yet the Godman Jesus wassacrificed in the flesh.This was done to appealto the underground Greek mystery cults who had much in common with the Jewish Christian Cultist. "During centuries of this evolution, the Jewish people tasted many times thebitterness ofdespair and theprofound doubt denouncedby the last of the prophets. In periods when many went openly over to Hellenism, it could not be but the ancient rites of the Semitic race were revived, as some are declared to have been in earlier times oftrouble. Among therites of expiationand propitiation, nonestood traditionally higher than the sacrifice of the king, or the king's son. The Jews saw such an act performed for them, as it were, when the Romans under Anthony, at Herod's wish, scourged, crucified [lit. bound to stake], and beheaded Antigonous, the last of the Asmonean priest kings in 37 B.C." _Pagan_Christs_ page 44,45 by J. M. Robertson ThemodeofsacrificewaspredeterminedbypreviousPagan doctrine. The type of sacrifice was also predetermined by Pagan doctrine. Both the sacrifice of the king, and the king's son were incorporated into the Gospel myth.The God man Jesusis both the Kingof the Jews andthe son of God, the king of Israel. As stated before the sacrifice of the king or king's son was found injurious to the state. Before animal and grain sacrifices, criminals and prisoners of war were substituted. Yet the criminal had to be identified with the king. This was done by putting royal robes on the sacrifice and parading the sacrifice around, calling it the king.

"The number three was of mystic significance in many parts of the East. The Dravidians of India sacrificed three victims to the Sun-god. Inwestern as ineastern Asia, thenumber three wouldhave its votaries in respect of trinitartian concepts as well as the primary notions of 'the heavens,the earth,and theunderworld.' Traditionally,the Syrian rite called for a royal victim. The substitution of a criminal for the king or kings son was repugnant, however, to the higher doctrine that thevictim be unblemished.To solve thisproblem oneof the malefactors was distinguished fromthe other criminalsby a ritual ofmock-crowning and robing in the spirit of 'sympathetic magic'. By parading him as king, and calling the others what indeed they were, it was possible to attain the semblance of a truly august sacrifice." _Pagan_Christs_, by J.M. Robertson page 45 There is nothing in this mythos that did not originate in other cultures. "We can only conclude that the death ritual of the Christian creed was framed in a pagan environment and embodies some of the most widespread ideas of Pagan religion. the two aspects in which the historic Christ is typically presented to his worshipers, those of his infancy and death, are typically Pagan." _Pagan_Christs_ by J.M Roberts, page 52.

What about the man Jesus then? Was he divine? Did he exist? Is/was 687

he the Savior? Most, if not all, of the Christian Belief System is Pagan in origin. It is indeed hard to force oneself to believe that Jesus is the Christ, the Messiah, the Son of God when such titles were readily copied from Pagan doctrine. Perhaps the only item not borrowed from Pagan sources was the Messiah concept. That, of course, was taken from the Jewish hysteria of the time. In the siege of Jerusalem in 72 C.E. there were some18 Messiahs insideJerusalem alone. Neitherthe Godman Jesus nor the self proclaimed militant messiahs saved Jerusalem. Such was the measure of hysterical superstition upon the nation of Israel.

"There is not a conception associated with Christ that is not common to some or all of the Savior cults of antiquity. The title Savior was given in Judaism to Yahweh; among the Greeks to Zeus, Heilos, Artemis, Dionysus, Hercales, the Dioscurui, Ceybele and Aesculapius. It is the essential conception of Osiris. So, too, Osiris taketh away sin, is the judge of the dead and of the last judgment. Dionysus, the Lord of the UnderWorld and primarily a god of feasting ('the Son of Man commeth eating and drinking'), comes to be conceived as the Soul of the World and the inspirer of chastity and self purification. [J. M. Robertson maybe referring toAttis here.] From the Mysteries of Dionysus and Isis comes the proclamation of the easy 'yoke'. Christ not only works the Dionysiac miracle, but calls himself the 'true vine.'" "Like Christ, and like Adonis and Attis, Osiris and Dionysus also suffer and die and rise again. To become one with them is the mystical passion of their worshippers. They are all alike in that their mysteries give immortality. From Mithraism Christ takes the symbolic keys of heaven and hell and assumes the function of the virgin-born Saoshyant, the destroyer of the Evil One. Like Mithra, Merodach, and the Egyptian Khousu, he is the Mediator; like Khousu, Horus and Merodach, he is one of a trinity, like Horus he is grouped with a Divine Mother;like Khousu heis joined tothe Logos; andlike Merodach he is associated with the Holy Spirit, one of whose symbols is fire."

"In fundamentals, therefore, Christism is but paganism reshaped. It is only the economic and doctrinal evolution of the system--the first determined byJewish practice andRoman environment, the secondby Greek thought--that constitutesnew phenomena in religious history." _Pagan__Christs_ by J.M. Robertson pages 52,53

No religion develops in a vacuum. All religions are influenced not only by it's predecessors but by the contemporaries of the time also. Such is the nature of Christism yesterday and today.

Now about Jesus the man, did he exist? I think not. All the teaching of Jesus can be attributed to other sources and grafted over the Gospel myth. Nothing he said was substantially different in any way from previous sayings. Jesus was not a man but a contrived myth. 688

"The Christian myth grew by absorbing details from pagan cults. The birth story is similar to many nativity myths in the pagan world. The Christ had to have a Virgin for a mother. Like the image of the child-godin the cultof Dionysus, hewas pictured inswaddling clothes in a basket manger. He was born in a stable like Horus--the stable temple of the Virgin Goddess, Isis, Queen of Heaven. Again , like Dionysus, he turned water into wine, like Aesculapius, he raised men from the dead and gave sight to the blind; and like Attis and Adonis, he is mourned and rejoiced over by women. His resurrection took place, like that of Mithra, from a rock tomb." The man Jesus did not exist. There are however sources that speak of others seeing him. These were secondhand sources. No direct observations were made. Atone time oranother we haveall had avision of Deity in our minds. Such is the sight of Jesus, a mental image. What of the Gospels then? They are passion plays designed to be read or acted out in front of an audience. Passion plays were a common feature of pagan religion. Looking at the Gospels themselves one finds a choppilywritten, scene byscene, display of thelife of theGod man. Only the important aspects of his life are described. The minor events and influences of the life of Jesus are not recorded, which leaves one to think that the Gospels are indeed a play.

"When we turn from the reputed teaching of Jesus to the story of his career, the presumption is that it has a factual basis is so slenderas to benegligible. The Churchfound it sodifficult to settle the date ofits alleged founder's birththat the Christian erawas made to begin someyears before the year which chronologistslatter inferred on the strength of other documents. The nativity was placed at the winter solstice, thus coinciding with the birthday of the Sun-god. And the date for the crucifixion was made to vary from year to year to conform to the astronomical principle which fixed the Jewish Passover. [The Passover is moon based, an already familiar pagan method of cyclic, monthly dating.]In between thebirth anddeath of Jesus,there is analmost total absence ofinformation except about thebrief period of his ministry. Of his life between the ages of twelve and thirty we know nothing. There are not even any myths. It is impossible to establish with any accuracy the duration of the ministry from the Gospels. According to the tradition it lasted one year, which suggests that it was either based on the formula 'the acceptable year of the Lord', or on the myth of the Sun-god." _Pagan_Christs_ by J.M. Robertson, page 68 689

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A Shared Vision

by

D. M. DeBacker June 23, 1988 11:36 PM

Gnosticism is a religious/philosophical tradition that began

sometime in the last century before the present era1. The word

"tradition" should be stressed because one of the tenets of

Gnosticism is that of a general disdain for authority or

orthodoxy. The Gnostics adhered to a belief in strict equality

among the members of the sect; going so far as to chose the role

of priest by drawing lots among the participates at gnostic

gatherings2. They also stressed direct revelation through dreams

and visions and an individual interpretation of the revelations

of fellow Gnostics and sacred scriptures.

The Greek word gnosis (from which we have "Gnosticism") and

the Sanskrit bodhi (from which we have "Buddhism") have exactly

1 see J.M. Robinson, Introduction, in The Nag Hammadi Library (New York, 1977); hereafter cited as NHL, for a general discussion of the origins of Gnosticism.

2 Pagels, Elaine; The Gnostic Gospels;(New York, 1979); p 49

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the same meaning. Both gnosis and bodhi refers to a knowledge

that transcends the knowledge that is acquired through means of

empirical reasoning or rational thought; it is intuitive

knowledge derived from internal sources. To the Gnostic this

knowledge is necessary for salvation3.

"I say, You are gods!"

-John 10:34

The Gnostic sects were essentially eschatological; concerned

with salvation, with transcendence from the world of error (as

opposed to sin) towards a knowledge of the Living God, who is

knowable only through revelationary experience. The object of

gnosis is God- into which the soul is transformed monistcally.

This notion of assimilation into a divine essence is known in

Gnostic Circles as "immanentizing the Eschaton"4.

"Christ redeemed us from the Curse of the Law."

-Gal.3:13

3 Barnstone, Willis, ed.; The Other Bible; (San Francisco, 1984); p 42

4 Wilson, Robert A.; The Illuminati Papers; (Berkely, 1980); p 46

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The Gnostic defiance towards authority took on many levels.

They developed an elaborate cosmogony, in defiant opposition to

traditional Jewish and Christian beliefs. For the Jew and

Christian, it was a good, though authoritarian, god that created

Adam and Eve. It was through their own sin that they fell into

corruption. Yet for the Gnostic, the creator was not good at all,

rather he became known to the Gnostics as the Demiurge1, a

secondary god below Sophia, Mother Wisdom, and the unknown God-

who-is-above-all-else.2 To the Gnostics, the Demiurge- who is

also known as Ialdabaoth, Sabaoth, and Saclas- acted in error

when he created the material universe and mistakenly thought of

himself as the only god.

In Gnostic literature, Adam and Eve are seen as heroic

figures in their disobedience; aided by the serpent, who gave

them knowledge and who will later return in some sects as Jesus,

to redeem humanity by teaching disobedience to the curse of the

laws of Yahweh the Creator3.

1 Greek for "craftsman", much like the Masonic "Architect of the Universe". From Plato's Timaeus.

2 I have come up with Greek term "Theoseulogetes" to describe "God-who-is-above-all-else" which I found in Paul's Epistle to the Romans (9:5), but I hesitate to make use of it because I am not sure how it should be pronounced.

3 Hypostasis of the Archons 89:32-91:3 (NHL p. 155)

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Many writers when discussing Gnosticism approach the subject

with a scholarly morbidity. They tend to look upon the Gnostics

as a cult of dreadful ascetics who shunned the world of error and

delusion. Yet as a neo-gnostic, I can not help but see a gnostic

world-view as that of looking upon the universe not as some

sinister mistake, but more as a complex and complicated cosmic

joke.

When one first begins reading the Gnostic literature

contained in the pages of the Nag Hammadi Library (cf. note p.

1), one is tempted to filter the language and the symbols of

Gnosticism through a mindset of `hellfire' fright conjured by

images brought from the Book of Revelations or Daniel. The key to

reading the NHL is not to be frightened or distressed by some of

the images, but to realize that the tractates of the NHL were

collected as consciousness raising tools. To the Gnostic, the

pages of NHL are not to be meant to be taken as the

authoritative, apostolic writings of the Christian bible or the

prophetic and patristic writings of the Jewish bible, but rather

as visions shared with fellow Gnostics. The following discourse

is meant to be just that- a Gnostic sharing his vision.

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"When the Elohim began to create..." - Gen 1:1

As all religious thought has as its ultimate aim the thought

of God, it is best that I begin my "vision" by imparting my

perception of God.

To me, God is indescribable, inscrutable, and ultimately

"nonexistent". Any attempt at describing God invokes, what a

friend termed, the "great syntax catastrophe"2. It is wrong, I

believe, even to use the pronouns he or she when speaking of God;

and it seems better to speak of what God is "not" rather than to

speakof whatGod"is".Toparaphrase theChinesephilosopher, Lao

Tse "The god that can be named is not the God"3.

It is best not to even attempt a description of God, but to

think of God as inscrutable by definition: that which cannot be

1 For a discussion on this translation of the opening verses of Genesis cf. Asimov, Issac; Asimov's Guide to the Bible; Vol. II; (NY, 1968); pp 16-17

2 A friend tells me that he picked up this term from an evangelical Christian in Georgia.

3 "The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name." Lao-Tse; Tao teh Ching (I,1)- trans. by James Legge

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easily understood, completely obscure, mysterious, unfathomable,

and enigmatic; the "Mystery of the Ages"1.

Many Gnostics speak of God as being "non-existent"; not in

the atheistic sense, but in the sense that God does not exist in

the same sense as you or I or anything else in the Universe

exists. In some Gnostic writings God is referredto as the

"unbegotten one"2.

As a Gnostic Christian, one who emphasizes the salvic

influence of gnosis (knowledge) over the influence of pistis

(faith), it is not enough for me merely to believe that God

exists; I must know that God exists.

In his epistle to the Galatians, Paul tells us that

ignorance of God is a form of bondage3; and in his epistle to the

Colossians, he tell us that man's purpose is to "be filled with

the knowledge of [God's] will in all spiritual wisdom and

understanding,.. and increasing in (gnosis) knowledge of God"4.

Many Christian sects teach that "faith" is an unquestioning

belief that does not require proof or evidence. To understand

1 Col 1:26

2 Tripartite Tractate; 51.24-52.6; (NHL p. 55)

3 Gal. 4:8-9

4 Col. 1:9-10

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"faith" properly it requires knowing that belief and opinion are

not one and the same. A mere opinion is something that is

asserted or accepted without any basis at all in evidence or

reason1. Whereas, to believe in something is to exercise one's

faith or trust in something. Faith then could be said to be

"trust"; and `faith in God' is, therefore, the same as `trust in

God'.

The basis of any degree of trust must be a certain degree of

knowledge concerning a given object or situation. The more

knowledge one has concerning, say, a person, determines the

amount of trust allowed that person. For example, if you know a

person to be completely unreliable, youthen have very little

faith inthat person. Conversely,You havea greatdeal of faith

that person is not to be trusted. If you know that a person

is highly reliable, you then have built up a degree of trust in

that person based on your knowledge of him.

Therefore, knowledge of God must parallel faith in God. Yet

how can God be known when we are not even sure that he exists? If

we say that God is essentially `unknowable and can only be

spoken of in terms of what God is not, then how can we come to

have any knowledge of God?

1 See Adler, Mortimer J.; Ten Philosophical Mistakes; chap. 4; (New York, 1985); for a detailed discussion of knowledge and opinion.

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There are basically two ways to know God. The first is by

way of reason or logic and second, by way of intuitive knowledge

or gnosis. We shall see in following paragraphs how the former

method may help us in understanding the problems we are faced

with in our attempts to know God, and many will see, also, how

severelylackingthe pathof logiccan becomparedto that of the

gnostic path.

In studying the problem of `logical proofs' of God's

existence I have come across several historical arguments of

which I have grouped into what I call "The Seven Arguments and

the General Argument for the Existence of the Almighty." I have

labeled these arguments the Ideological (ideo as in idea), the

Etiological ( `aetio' meaning cause), the Teleological (`teleo'

meaning final outcome), the Cosmological (`cosmo' meaning

universal), the Ontological (`onto' meaning being), the

Pantheological (`pantheo' as in `pantheism'), and the

Psychological (`psyche' meaning soul) Arguments. I will provide

a brief discussion of each.

1] The Psychological Argument

Before anything can be said concerning the reality of

God or of anything else for that matter. One must take a

skeptical stance. A skeptical stance would be that of doubting

the reality of absolute or universal truths. In other words one

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could say that the certainty of knowledge is impossible and that

onecan achieve only `probable' knowledge, i.e., ideas whose

validity is highly probable. An example of this would be to say

that it is only highly probable that you are reading this page,

but that neither you nor I can be absolutely certain of this.

Yet probable knowledge implies the existence of absolute

knowledge. For instance a skeptic could deny that the objects of

his perceptions exist, but he could not deny that his perceptions

exist. St. Augustine stated that the person who doubts all truths

is caught in a logical dilemma, for he must exist in order that

he may doubt. As Descartes, put it "I think, therefore I am.". In

the act of doubting one establishes the absolute reality of one's

own consciousness or "psykhei".

For Augustine the "psykhei" comprises the entire

personality of the living being, who becomes aware through

self-consciousness not only that he or she is a real integrated

existing person but also that he knows with absolute certainty

his own activities and powers of memory, intellect, and will.

Thus the being `remembers' what it is doing in the act of

self-doubt; it understands or knows the immediate experience; and

it can will to act or not to act as it does. Hence three aspects

of the individual "psykhei" may be described as powers of memory,

intellect, and will, or as activities of being, knowing, and

willing.

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2] The Ideological Argument

Prior to the history of any object the ideal had to exist as

the source imparting reality to the particular object. Humanity

must exist as a universal ideal before any individual human being

can possibly exist. An object's essence (ideal) must be a reality

before the particular object can come into existence.

Many people, when first confronted by this argument fail to

understand it. One fellow thought the argument was preposterous,

because he thought it somehow denied that things could be

discovered by accident. He gave a convoluted example involving a

chemist seeking to invent a glue and in the course of his

research accidently discovering a cure for cancer. What this

fellow failed to realize is that the notion of a death dealing

disease such as cancer and the idea of a needed cure for cancer

existed long before this bumbling chemist started on his glue

project. Both the psychological and ideological arguments are

really not arguments for the existence of God, but are intended

as an introduction to the following arguments.

3] The Etiological Argument

God, by definition, must have existed as a first cause

because every effect requires a cause and this must have been

true ofentire universe. Thematerial world iscontingent, unable

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to create itself, hence requires something else, a necessary,

spiritually uncreated Being to bring it into existence and impel

it to continue its progress.

The same fellow who debated the ideological argument said

that the etiological argument "hurt his head" and that it

reminded him of "the old chicken and the egg argument". The key

wordsinthis argumentare"contingent" (meaning,"dependent on

chance"; "conditional"), "necessary", and "uncreated" (see the

General Argument below). The cosmological argument is almost

identical to the etiological argument, yet the wording is quite

different.

4] The Cosmological Argument

There must have been a time when the universe did not exist,

for all things in the universe are mere possibilities dependent

on some other objects for their being and development; the fact

that the universe does exist implies that a necessary or

noncontigent Being exists who was capable of creating the

universe.

5] The Ontological Argument

Since we possess an idea of a perfect Being (and we can

think of nothing greater or more perfect), such a Being must

necessarily exist because perfection implies existence. Any idea

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that is lacking in reality (any concept which has no objective

reality of its own) would be imperfect, whereas one of the

attributesofa perfectBeingis actualexistence(not merely an

idea in any person's mind, but real existence external to any

mind which happens to conceive of it).

The ontological argument is possibly the oldest argument and

dates back to the 4th C. of the present era. This argument has

caused a great debate that rages to this day in the pages of

modern textbooks on philosophy and theology. The key to this

argument is "perfection" and the statement: "any concept which

has no objective reality of its own would be imperfect" (and

therefore not exist) is the thin thread upon which the validity

of argument hangs.

6] The Teleological Argument

The presence of design in the world, the fact that objects

are designed with a purpose, to function for a given end, implies

the existence of an intelligent, competent designer, who planned

the purpose of each thing that exists.

The teleological argument posses problems of its own. The

same fellow who debated the previous arguments insisted that he

needed proof of a design to the world and that everything has a

purpose. The problem in replying to his argument is that I can

not think of one useless thing existing in the universe. My mind

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draws a blank in this respect and I would invite anyone to show

me one thing that exists in this universe which is without design

or purpose.

7] The Pantheological Argument

God, the supreme unity, the original Being, and the Ideal of

all ideals, has caused all things to become manifest by means of

a logical unfolding of particulars from their ideals. To speak of

creation is to speak of particularization, a process of

unfolding that makes individual objects out of ideals. Conversely,

immortality is an opposite process whereby the particulars return

to their universal essence or archetypes. Immortality means the

return of things to God (apocatastasis), that is their

deification, so that there is complete unity of all things in

God; pantheism.

The Pantheological vision of God is negative in the sense

that God can be characterized only in terms of comparison on the

ground that the infinite is beyond human comprehension; however

not beyond human contemplation. When speaking of the nature of

God and using the terms of argument #1 in speaking of the nature

of the psyche as that which possess memory, intellect, and will,

one may say that God is Omniscient, possessing absolute memory

and intellect; Omnipotent, possessing absolute will; and in the

terms of the pantheological argument, Omnipresent, possessing

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pure randomness and non-localized in time and space.

The General Argument for the Existence of the Almighty is as

follows and derived in part from the argument as put forth in How

to Think About God by Mortimer J. Adler:

1. The existence of an effect requiring the concurrent existence

and action of an efficient cause implies the existence and action

of that cause.

2. The cosmos as a whole exists.

3. If the existence of the cosmos as a whole is radically

contingent, which is to say that, while not needing an efficient

cause of its coming to be, since it is everlasting, then it

nevertheless does need a efficient cause of its continuing

existence, to preserve it in being and prevent it from being

replaced by nothingness.

or

3a. If the cosmos which now exists is only one of many possible

universes that might have existed in the infinite past, and that

might still exist in the infinite future, and if a cosmos which

can be otherwise is one that also can not be; and conversely, a

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cosmos that is capable of not existing at all is one that can be

otherwise than it now is, then the cosmos, radically contingent

in existence, would not exist at all were its existence not

caused.

4. If the cosmos needs an efficient cause of its existence or of

its continuing existence to prevent its annihilation, then that

cause must be one the existence of which is uncaused, and one

which has reason for being in and of itself; i.e. The ultimate

cause and being of the cosmos.

5. If the ultimate cause and being of the cosmos is that about

which nothing greater can be thought, that being must be thought

of as omnipotent, possessing absolute will; omniscient,

possessing absolute knowledge; and omnipresent; non-localized in

time and space.

PART TWO

Intuition differs from reason in that as man is a finite

beingpossessing limitedsensualcontactwiththeuniverse;it is

impossible for man to fully understand God through his senses or

by empirical means. This, therefore, involves the understanding

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of abstract concepts. We must understand the universe as being

"conceptusensual"; that parallel to the objective universe there

is a universe made up of abstracts. This abstract universe is

viewable to us through means of symbols; objects not possessing

objectivity. These symbols cannot be known by means of empirical

reasoning, but by means of gnosis; without the conscience use of

reasoning, immediate apprehension or understanding.

It should be realized that while this abstract universe,

that sits parallel to the material universe, and is sometimes

referredto asthespiritual worldor heaven,isbeyond logic and

reasoning; it is supported by logic and reasoning. You will

recall that imperfection or "degrees of perfection" implies the

existence of perfection (cf. Arg #3 and Arg #5). Perfection is an

abstract ideal having no analog in our material world, yet it is

intuitively known to exist.

Just as there are degrees of knowledge concerning mundane

truths in the material world, there are degrees of gnosis

concerning revealed truths in the spiritual world. Because man in

his human form is by nature limited there is a certain limit to

his understanding and knowledge. Yet as all things are in a

constant state of flux and change, man's knowledge is constantly

growing. For everythingthat is knownobjectively thereis an

abstract idea that precedes the object.

The Scriptures speaks about angels and devils, the creation

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of the world in seven days, etc., and many Christian sects

require of their followers acceptance of these "revealed truths"

by way of faith or trust. Many speak of the Bible as being

infallible and without error even when portions are contradictory

or counter to logic. I, however, assert that the Bible is first

and foremost an anthology of religious/philosophical tradition

compiled over the centuries from about 750 BCE to around 150 BCE.

It should, in no way, be advertised as a "closed canon" or a

compilation of the sum of man's knowledge of truth, revealed or

otherwise. The Bible was written by men and is therefore subject

to human error. This does not, however, discount the presence of

revealed truths within the Bible or within any scripture

(religious writings).

If any of the above arguments fall short of convincing an

individual of God's existence, the one argument that cannot be

denied is the argument which provides for the proof of one's own

existence (cf. Arg #1). Here we spoke of "taking a skeptical

stance"; one of doubting one's own existence. Through the

process of self-doubt we become faced with the reality of our

existence; we cannot deny the object of our perceptions-

ourselves.

The question, then, is raised concerning "life and death".

One may wonder: "If I exist now, was there ever a time when I did

not exist and will there be a time when I will not exist?" We can

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limit this by asking: "Did I exist before this lifetime and will

I exist after this life?" Perhaps before these questions can be

broached more should said concerning the subject of gnosis.

As stated above, the Apostle Paul spoke of ignorance of God

as being a form of slavery; and told us that it was our purpose

to know (gnosis) and obey God1. This is reiterated in his first

epistle to the Corinthians, when Paul gave "thanks to God... that

in every way [they] were enriched in [Christ] with all speech and

all knowledge"2.

In John's first epistle, we are told that we may come to

know (gnosis) God, if we keep God's Law and "walk in the same way

in which [Christ] walked3. This echoed in John's Gospel chapter

14, verses 20-21; and at verse 26 he adds that the Holy Spirit

will be sent to "teach [us] all things, and bring to [us]

remembrance all that [Christ had] said to [us]." I have

emphasized the word "remembrance" as an important part of the

process of gnosis. This will be discussed in detail below.

In another epistle Paul spoke of the "riches of assured

understanding and knowledge (epi-gnosis) of God's mystery, of

1 See above p. 4

2 1 Cor. 1:4-5

3 1 Jn 2:3-4

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Christ, in whom are hid all the treasures of wisdom and

knowledge"1. In the seventeenth chapter of John's Gospel, Christ

tells us that gnosis, knowing God, is equivalent to eternal

life2; and in his epistle to the Philippians, Paul tells us that

gnosis supersedes all3.

In Matthew's Gospel we are told that spiritual knowledge

comes to us through Christ:

"I thank thee, Father, Lord of heaven and earth,

that thou hast hidden these things from the wise and prudent

and revealed them unto the little ones; yes, Father, for

such was thy great pleasure. All things have been delivered

to me by my Father; and no one knows the Son except the

Father, and no one knows the Father except the Son and any

one whom the Son chooses to reveal him.4"

When we read the thirteenth chapter of Paul's first epistle

1 Col 2:2-3

2 Jn 17:3

3 Phil 3:8-10

4 Matt 11:25-27 & Lk 10:21-22

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to the Corinthians, we learn that "love" is the key to

maintaining spiritual knowledge (gnosis) and faith (pistis)1; and

in John's first letter we are told that "he who does not love,

does not know God; for God is love"2.

Besides the necessity of loving God, we are told that

knowledge of truth equals knowledge of God. In Paul's letter to

Titus, Paul greets his "child in common faith" by describing

that, as an apostle of Christ, his main purpose is to "further

the faith of God's elect and their knowledge of the truth which

accords with godliness"3. In John's Gospel we are told that the

Holy Spirit is the "Spirit of truth, whom the (material) world

cannot receive, because it neither sees him nor knows him; you

know him, for he dwells with you, and will be in you"4. Jesus

tells us: "If you continue in my word, you are truly my

disciples, and you will know the truth, and the truth will make

you free"5.

1 1 Cor 13

2 1 Jn 4:7-8

3 Titus 1:1

4 Jn 14:17

5 Jn 8:31-32

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Atsomepointsthissavingknowledgeisreferredtoas a

secret knowledge. In his closing remarks to his disciple,

Timothy, Paul tells him to guard closely the knowledge that has

been entrusted to him and to avoid those who "chatter" about

false knowledge1; and in first Corinthians, he speaks of those

who imagine that they know, yet do not know as they ought to

know2. In second Corinthians, Paul tells us that the mystery of

the Gospel is "veiled" to those who have been blinded by the god

of this world3. This concept of the "hardening the hearts" and

"shutting the eyes"of the peoplecan befound in Isaiah4, Mark5,

Luke6, and Acts7. Paul speaks of the process of gnosis as

spiritual maturity when he tells the Corinthians that they were

"fed with milk, not solid food; for [they] were not ready for

1 1 Tim 6:20-21

2 1 Cor 8:2

3 2 Cor 4:3-6

4 Isaiah 6:9-10

5 Mark 8:17-18

6 Lk 10:23

7 Acts 28:26-27

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it."

We are told that Jesus spoke in parables because "seeing

they do not see, and hearing they do not hear"1; and that "not

all men can receive this [knowledge] but only those to whom it is

given (revealed)"2. He said that in order that those who could

not understand, be allowed to understand that they would have to

"turn again" and be forgiven3. This "turning again" or being

"reborn" will be discussed in greater detail below.

In Colossians, Paul speaks of this mystery as having been

hidden from angels and men (aeons and generations)4. There is

evidence in many of the books of the Bible that books which are

known to authors have either been lost or intentional kept out of

the Bible for a variety reasons. In his epistles, Paul speaks of

epistles that do not appear in Bible. There is evidence of a

third epistle to the Corinthians; perhaps one that went between

the first and second epistles5; and in his closing remarks to the

1 Matt 10:13-17

2 Matt 19:11

3 Mk 4:11-12

4 Col 1:26

5 1 Cor 5:9 & 2 Cor 2:3-9; 7:10

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Colossians, Paul speaks of an Epistle to the Laodiceans1. First

Chronicles speaks of the Book of Nathan and the Book of Gad2;

while Second Chronicles, also, speaks of a Book of Nathan and a

Book of Shemaiah the Prophet3. In Jude's Epistle there is a quote

from the Book of Enoch!4 Could these books have contained

"secret knowledge" that could not be understand by all?

Turning to the "apocrypha", those books which are not

considered by some Christian sects to be a part of the "closed

canon" of the Bible, we are able to discover a possible answer to

our question. The Apocrypha, or "hidden" books, were never really

hidden, but were kept apart from the Bible. Each Christian sect

has a different "list" of books that belong in their individual

"canon" and because those "lists" overlap each other many

Christians today are quite familiar with a majority of the books

contained in the Apocrypha.

One book contained in the Apocrypha, 2 Esdras, a book that

is found in many Roman Catholic Bibles, has the following

information to impart to us concerning "hidden books":

1 Col 4:16

2 1 Chr 29:29

3 2 Chr 9:29; 12:15

4 Jude 9 quotes Enoch 1:9

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"Therefore write all these things that you have seen in

book, and put it in a hidden place; and you shall teach them

to the wise among your people, whose hearts you know are

able to comprehend and keep these secrets.1"

(It is curious to note that this portion of 2 Esdras was

added to original sometime in the third century AD; when at

the same time Gnostic Christians were compiling the Nag

Hammadi in Egypt!)2

Yet it seems that nothing can remain hidden forever. In

Luke's Gospel Jesus prophesies that "nothing is hid that shall

not be made manifest, nor anything secret that shall not be known

and come to light"3. Perhaps this prophecy came true when,

following the dreadful destruction of WW II, two astonishing

discoveries of hidden works were made; the first at Nag Hammadi,

Egypt in December of 1945, and the second at Q'umran, Palestine

1 2 Esdras 12:37-38, cf. 2 Esdras 14:37-48

2 see introduction to "The Second Book of Esdras" in the New Oxford Annotated Bible with the Apocrypha; Apoc p 23

3 Lk 8:17

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in 1947.

PART THREE

Even in the Bible itself there is found "secret knowledge"

that is never spoken of amongst the christian sects that consider

themselves to be "orthodox". The best example of this is in the

creation account of the Book of Genesis. The opening line of the

first book of the Bible has been translated throughout history to

read: "In the beginning God created the heavens and the earth1."

Yet if we translate the first verse literally we find it to read:

"When the Elohim began to create the heavens and the earth2."

The term "Elohim" should not be translated directly to read

"God" or "god", because it is the feminine plural of god (Eloah)

and should probably be translated "goddesses" or "offspring of

the Goddess" . Now, to many "orthodox" christians the notion that

there exists "gods", in the polytheistic sense, most likely is a

bizarre notion. Yet the early Hebrews were not "monotheistic",

that is, a person who believes in the existence of one God, as is

usually thought; but, rather, they were "henotheistic", and while

believing in a multitude of gods, they focused all their worship

1 Gen 1:1

2 Cf. p 3 note 1

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on their "national god". Examples of Hebrew henotheism can be

found in throughout the Old Testament. In 1 Kings, chapter 18

there is an account of the prophet Elijah, a prophet of the

Israelite god Yahweh, engaged in a contest with the prophets of

the god Ba'al and the goddess Asherah (Ishtar)1. In 2 Kings,

chapter 3 we are told that when Mesha, king of the Moabites,

sacrificed his son to the Moabite god Chemosh "there came a great

wrath upon " the army of the Israelites2. Further on in 2 Kings

there is the story of Naaman, a Syrian general who is afflicted

with leprosy. Following a raid in Israel, Naaman is told by one

of his captives that there is a prophet living in Samaria who has

the power to cure leprosy. Naaman then visits Elisha, where he is

told to go and bathe in the Jordan river. After bathing seven

times in the Jordan, Naaman is cured of leprosy, and as a result

he converts and becomes a worshiper of Yahweh, god of the

Israelites. He is now faced with a dilemma; as he must return to

Syria, he must take "two mule's burden" of Israelite soil back

with him. This is done so that he may have a plot of Yahweh's

land upon which to offer sacrifice to the Israelite god. Elisha

does not argue this matter with Naaman, but only tells him to "go

in peace"3.

1 1 Kngs 18:19

2 2 Kngs 3:27

3 2 Kngs 5:1-19 26

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Perhaps the strongest suggestion of Hebrew henotheism is

contained in line from Ezekiel that tells of the women weeping

for the Sumerian harvest god, Tammuz1. The Jewish calendar

contains the month of Tammuz (usually in the summer) and one of

the titles for Tammuz, "Adonai", was adopted by the Hebrews as a

title for their god. The phrase "Adonai Elohim" is translated in

the english Bible to read "Lord of Hosts". The Greeks, also,

adopted "Adonai" and called him "Adonis"; a term used today in

the english language to describe a good looking young man.

In the New Testament, we are told by Saint Paul that there

are "many gods and many lords"2. In Colossians, he refers to them

as the "elemental spirits of the universe" or Archons3. Could it

be that the Archons and the Elohim were one and the same:

"elemental spirits of the universe"? In Ephesians, he refers to

them as the "world rulers of the present darkness"4. In John's

Gospel, Jesus puts us on equal footing with the Archons by

quoting Psalms5; and in Acts we are called "God's offspring"6.

1 Ezekiel 8:14

2 1 Cor 8:5

3 Col 2:8

4 Eph 6:12

5 Jn 10:34 & Ps 82:6

6 Acts 17:27-29

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The scriptures in places speak of the concept of pre-

existence. God tells Jeremiah, "before I formed you in the womb I

knew you"1. In Ephesians, we are told that God "chose us in him

before the foundation of the world"2.

Could it be that the "secret message" that the Scriptures

have to impart to us is that we and the Elohim are one and the

same? That we were present at the creation? That we created our

own universe under God's guidance, but because we were not in

harmony with each other, because a few us tried to "lord" over

the others, because we were not in agreement on how to go about

making the universe, and instead of making the universe according

to God's design, we made it according to our design, in "our

image"; could this be why the universe is such an imperfect

place?

Between chapters 16 and 19 of the Book of Genesis there is

a curious exchange that deserves to be followed. In chapter 16 we

are told the story of Hagar, the mother of Ishmael. Hagar, one of

Abraham's concubines, is sent out into desert by Sarai, the first

wife of Abraham. At verse seven Hagar is met by an "angel of the

1 Jeremiah 1:4-5

2 Eph 1:4

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Lord". Later, after conversing with this "angel of the Lord", she

refers to the angel as a "god of vision". She is shocked to think

that she has actually seen "God" and has lived1. In the next

chapter, Abraham is visited by a being who describes himself as

"El Shaddai"2. Most english language Bibles translate this to

read "God Almighty", but a literal translation would render it

"El, one of the gods". In chapter 18 Abraham, we are told, is

visitedagain by the"Lord", and upon looking up he sees "three

men". The persons that appear to Abraham in this chapter of

Genesis are usually described as being God and two of his angels,

yet strangely enough the one who is thought to be God, the

Almighty (omniscient and omnipresent) does not know what's going

in a city on the planet Earth and remarks: "I will go down to see

whether they have done altogether according to the outcry which

has come to me; and if not, I will know"3. After wrangling with

Abraham over whether or not he would destroy the cities of Sodom

and Gomorrah, we are told that "the Lord rained... fire from the

Lord out of heaven"4.

1 Gen 16:7-14

2 Gen 17:1

3 Gen 18:21

4 Gen 19:24

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The "main of event" occurs in the first chapters of Genesis.

Here is where the Elohim see light for the first time1, and go

about the process of the first creation2, that of "calling and

creating" the material world3. The Elohim cause a separation to

be made between the spiritual world, "the waters which were above

the firmament, and the material world, "the waters which were

under the firmament"4. Genesis 1:9-31 details this "ordering" of

the material world.

In Genesis 1:27, we are told that the Elohim created, or

developed the idea of mankind in an image that the Elohim

perceived. According to Rabbinic tradition this image was the

image of the Higher God that the Elohim saw reflected in the

firmament which they took to be that of their own. In the second

creation, that of "making and forming" the material world in the

"day that the Lord made the earth and the heavens"5, we are told

that the Elohim actually "formed" man out of dust, but it was

1 Gen 1:4

2 Gen 1:1 - 2:3

3 Isaiah 43:7

4 Gen 1:7

5 Gen 2:4

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only after the Elohim breathed into man's nostrils the "breath of

life", did man become a living being1.

Yet it seems that the Elohim had made a mistake. In Genesis

1:28, we are told that the Elohim had created man as an

androgynous being, "male and female [they] created them." Most

Gnostic Christians take this to mean that we were originally

intended to posses both soul and spirit combined. It appears the

Elohim had made a mistake and formed a "sleeping" soul which they

attempted to manipulate2, and when they realized that they were

mistaken they found it necessary to pull the "spirit" (Eve) out

of the soul (Adam) in order to bring it to life; hence Adam calls

Eve "the Mother of the living"3.

The events that follow in the third chapter of Genesis

deserve to be looked at in detail. In chapter 2, verse 9 we have

been told that there are two trees in the center of the Garden of

Eden; the tree of life and the tree of knowledge. In verse 17 of

that same chapter we were told that the Creator had ordered Adam

not to eat of the tree of knowledge, for if Adam were to eat from

that tree he would die. In chapter three a serpent appears to Eve

1 Gen 2:7

2 Gen 2:16-17

3 Gen 2:21

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and the following exchange takes place:

Serpent: "Did [the Creator] say, `You shall not eat of any

tree in the garden'?"

Eve: "We may eat of the fruit of the trees of the garden;

but [the Creator] said, `You shall not eat of the

fruit of the tree which is in the midst of the

garden, neither shall you touch it, lest you die.' "

Serpent: "You will not die. For [the Creator] knows that

when you eat of it your eyes will be opened, and

you be like [the gods] knowing good and evil."

Later, after eating from the tree, and, by the way, not

dying, Adam and Eve "heard the sound of the Lord God walking in

the garden"1. It is curious to note that from the exchange that

follows that the Creator does not seem to know what has taken

place in their "absence", just as they did not seem to know what

was happening inSodom andGomorrah orwhat occurredto Cain's

brother, Able2. Upon learning what has transpired the Creator

1 Gen 3:8

2 Gen 4:9

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then put a curse upon the serpent, Eve, and Adam. We then learn

that the Creator had lied to Adam and Eve when they told them

that they would die and in remarking reveal: "Behold, the man

has become like one of us, knowing good and evil; and now, lest

he put forth his hand and take also of the tree of life, and eat,

and live forever..."1. This speaking in the plural is echoed in

the Tower of Babel incident: "Come, let us go down and there

confuse their language"2.

Throughout time the serpent has stood as symbol of

immortality. Many ancient cultures upon seeing the shed skin

of a snake believed that the snake never died; only shedding one

body for a new one. In Greek mythology the god Prometheus is

often depicted as a winged serpent bringing the gift of fire to

man. Later Prometheus was replaced by the image of the wing-

footed Hermes holding aloft the caduceus or "serpent entwined

staff" as he brought the secret knowledge of the gods to mankind.

These images of winged and fiery serpents can be found in

the Old Testament. In Numbers "the Lord sent fiery serpents among

the people, and they bit the people, so that many people of

Israel died"3. To counteract this attack, Moses is told to "make

1 Gen 3:22

2 Gen 11:7

3 Num 21:6 33

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a fiery serpent and set it on a pole" so that when the people see

the "brazen serpent" they would not die1. This symbolic gesture

of the serpent lifted up in the wilderness is reminiscent not

only of the serpent in the garden, but that of Jesus on the

cross2. In Isaiah's vision of God, he describes the throne of

God as being surrounded by "seraphim". Seraphim may be defined as

"fiery winged serpents". In 2 Kings we are told that the "brazen

serpent" survived down into reign of Ahaz, king of Israel. It

seems Ahaz did some house cleaning and broke the "brazen serpent"

into pieces and threw it out. Is this some how a prophetic

gesture of Israel's rejection of the Messiah3?

CONCLUSION

It should be remembered that when approaching the subject of

"hidden works" or "secret knowledge" that "there is nothing hid,

1 Num 21:8-9

2 Jn 3:14-15

3 2 Kngs 18:4

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except to be made manifest; nor is anything secret, except to

come to light"1. In other words, there is nothing hidden that

cannot, or will not, be found. Christ extols us to seek and

find, and that when we knock at the door of mystery it will be

opened to us2. It can be found that God has a "divine plan" in

which God "desires all men to be saved and to come to the

knowledge of the truth"3. In Acts we are told that the end of

time will not come until all things have been restored to God.

This "restoration of all things" became known to the early

christians as the Doctrine of Apocatastasis4. Ephesians speaks of

the "plan for the fullnessof time,to uniteall thingsin him,

things in heaven and things on earth"5.

Yet what happens to us when we die in a pre-gnostic state

before the Apocatastasis? In Mark's Gospel, we are told to take

heed of what we hear in the message, for "the measure you give

will be the measure you get"6. This is the Doctrine of

1 Mark 4:22

2 Matt 7:7-8

3 1 Tim 2:4

4 Acts 3:21

5 Eph 1:10

6 Mk 4:24

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Metrethesis; the "measure for measure" spoken of in Matthew 7:2

and the "sowing" and "reaping" in Galatians 6:71. This is the

plan by which God allows all souls in the universe to eventually

redeem themselves in the prison of Metempsychosis.

Metrethesis and Metempsychosis are doctrines that are not

unique to Christian Gnosticism. In Buddhism and the Vedic

religions these doctrines are known as

[The text is lost at this point.]

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---

The Manifestation of Kali in Universe as an Astrophysical Anomaly By Persona Navitae 353. There is no light, nor any motion. There is no mass, nor any sound. Still, in the lampless heart of the ocean, Fasten me down and hold me drowned Within thy womb, within thy thought, Where there is naught-where there is naught! From "Kali", by Aleister Crowley In the beginning was the KAOS water, the pure creative force of undivided being. Crowley called this "Nuit", which seems to be the combination of the sky goddess "Nut" with the chaos God "Nu", or "Nun". This was the potential for manifestation before the dream of Siva, before the suffering of Sophia that coalesced into the mist of dark reality. This primal force exits in a perpetual state of non-being, always edging toward being. A binary movement sets up from this tension of pre-creation, from a state of collapsed oneness, to a state of open potential. This is the struggle between Siva; the force of perfect order, and Sakti; the force of pure chaos. In Siva is the need to collapse to stable systems, the continual drive for one-ness that uni-fests as the point monad of Kether on the Tree of Life. In Sakti is the need for continual creation, the pure fertile need to populate Universe with the divine sparks of mani-fested intelligence. From these two forces arises the numinous Androgyne. This force exists at the beginning of physical creation, from its parthenogenic [+1:32:38] fullness it emanates across the Pleroma of the void, and down the Tree to Malkuth. This mythos is at the core of the unconscious and of many creation theories. From the bliss of Androgyny comes the suffering of Maya, illusion. This is the illusion of multi- verse. Sophia, the divine mother of the Gnostics, was conceived of as Androgynous but she broke away from her partner and conceived the physical universe as a polarized order. The result was the creation of ignorance, the demiurge Yahweh. From the primal Nuit is created Babylon, and from her is Isis, but what of Nepthys? She is hidden; present but unseen. Felt but rarely named. In Indian theosophy divine Sakti exists as the primal energy behind the static monad, Siva. She is Nuit in Thelema, and her creation on the mundane level is Kali. In many systems they are considered one, which is rightly so. The job of Kali is to devour the ignorance of static non-creation and re- create Universe with new potential for mani-festation. Left to its own, Siva would freeze up Universe in a cage of entropy. This is known to physicists as the "Heat death of Universe". Heat is not a substance, not an energy. It is a process, "The transference of energy by virtue of a difference in temperature". When all forms of energy, Sakti/Kali, have been equilibrated then no more growth is possible. Any divine sparks left in such a state would no longer develope, all life would stop.

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The Heat Death is only one scenario. It would seem possible that Universe could go on perpetually if there were some way to re-create it. All matter/energy would have to be sucked back in and thrust out in another "Big bang". This "devouring" is well known to devotees of Kali. In early myths she is known to devour the demons who would upset the balance of space-time. Kali is the Goddess of time, Kala. In time all things die and are re-born. In time all ignorance is replaced by divine Gnosis, if we accomplish nothing else in life we cannot help but learn. Experience is the great teacher. At the end of time there is no manifested existence, just the Satchidananda of bliss-being-consciousness. Kali offers the bliss of Gnosis with one hand which holds the Sangrail, freedom from fear with another raised, with a third she holds the sword that destroys Universe, and with a forth she holds a head to remind us that all situations will change, death is the constant force of new life. She is naked because she has no veils of illusion, and to remind us that the secret of re-creation is in sexual bliss. She is black because she is beyond human comprehension, this also ties in with the freudian devouring mother, who is in the realm of shadow, we all will be swallowed by Kali in the little death and the greater ones. She dances on the corpse of Siva, who has over extended himself in the attempt for divine Order. However, her dance has aroused him even in death and she stands over his erect penis to accept the seed of new creation. In the early 1930's Edwin Hubble concluded that Universe is expanding, and even in the 1920's evidence existed of such expansion. It has been postulated that if there is not enough mass in Universe then it will eventually suffer the heat death of Siva. If there is enough however, then it is possible that the expansion will slow down due to the drag of continual gravitational forces that all matter possesses, and eventually return to a single point where the explosive forces of the dynamic interplay of matter/energy will cause a new expansion. One method to determine if Universe has enough matter to halt the expansion is to add up all the luminous matter. Matter exits in particular, stable energy states. If extra energy is added to a system, then the matter present would tend to jump to a higher energy state. Every element has very particular states it prefers and will not reside in any others. This is the rule of the Siva- Order force in Universe. All chaotic energy states will either jump to a higher state, and stay there as long as the extra energy does, or it will ignore the extra force. When there isn't enough energy to maintain the element in this state, it drops to a specific lower state and sheds the excess energy. When this happens we see it as a burst of light which will be specific to each particular element. By examining the luminous evidence, astrophysicists can determine how much matter is shedding light. According to older theories all matter radiates light, and this could be used to determine how much matter was in Universe. Through these studies, it was found that there is only about 2% of the necessary amount for re- creation.

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In 1933, Fritz Zwicky discovered that galaxies were moving much faster than they should according to the accepted theories. Speculating from the amount of matter found through the luminosity present, he found that galaxies should be breaking up. The obvious conclusion is that there is more matter present than can be seen. This substance became known as Dark Matter. Since then numerous experiments have been devised to test this theory. Vera Rubin showed that galaxies rotate as fast at the outer rim, or faster, as they do in the inner. If they are less dense at the outer edges, as the luminosity indicates, then they should move slower. Jeremiah Ostriker and James Peebles showed that without extra matter, galaxies would develope gravitational anomalies that would cause them to collapse into other forms than the spiral we usually see. It seems likely that there is Dark Matter in Universe, and estimates now indicate that it could make up as much as 95% of all physical creation. What is this Dark Matter? Nobody knows, but there are many theories. Sub-atomic particles, so small they don't radiate visible energy, Neutrinos, Magnetic Monopoles (one sided magnets), and Gravitinos (bundles of gravity, in the same sense that Photons are bundles of light) are prime candidates. So far neither Magnetic Monopoles, nor Gravitinos have been found. Arcane knowledge provides some answers assuming we ask the questions. If Isis is "Infinite Stars, Infinite Space", then what is Nepthys? Being the opposite side of Isis we have to assume she plays a part in Universe. And, if Kali's re-creation of Universe is possible, then can we see it in the process? The answer to both of these lies in the Dark Matter. In "Mumbo Jumbo" Ishmael Reed referred to "Dark Isis". I found this very intriguing at the time, and later found the connection in Isis's dark twin, Nepthys. She is dark (like Kali) because she is hidden, manifested but unseen. In his book, Reed speculated that she became dominant when Isis was shedding lunar blood (sacred to Kali), this is when the unfertile seeds are being discarded. For the aspirant this is a time of great power, and danger. Nepthys is the goddess of the night magicks, the red magick of Vamamarg sometimes referred to as the "left hand path". Hers is the force of re-creation which is so vital to the growth of the aspirant. IAO, Isis-creator, Apophis (Set, husband of Nepthys)-destroyer, and Osiris-re-creator. In Tantra, Kali is all three. She gives birth to Universe, devours it when all life has expended its energy, and re-creates it from the seeds of the old Universe. It's uncertain whether there is enough Dark Matter to cause the collapse of Universe, but clearly if there is a chance, it is in this manifestation of the Dark Goddess. Her body is the body of matter that lies "between" known spaces and stars, her power is felt in the pull of matter itself, "Love is the law, love under will" is the axion of gravity where all particles seek to unite with all others. Her books are written in the night sky, her rites are the rites of ancient humans awed by the power of the Great Sleep, and equally awed by it's power of re-creation. If Kali/Nepthys manifests at the end of time, it will be as the mouths of numerous black holes, each larger one devouring the smaller, uniting in one undifferentiated monad of space-time, not only matter sucked in but the net of creation on which it resides as well. In the Dark Matter is the new creation.

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A SAMPLING OF HIDDEN CODES IN THE TORAH =======================================

Here is a sampling of some of the hidden words in the Torah. Since the Hebrew cannot be uploaded, the transliteration is as follows:

Aleph = A Bet = B Gimel = G Dalet = D Hey = H Vav = V Zayin = Z Chet = Kh Tet = T Yod = Y Kaf = Ch Kaf Sofit = Ch: Lamed = L Mem = M Mem Sofit = M: Nun = N Nun Sofit = N: Samech = $ Ayin = E Pei = P Phei = Ph Phei Sofit = Ph: Tzadi = Tz Kuf = Q Reish = R Shin = Sh Sin = S Tav =Th

The chart below works as follows: The first column is the hidden word. Second column is the location of the starting letter. The third column is the word in the sentence which "houses" the starting letter of the hidden word. The letter enclosed [X] is the first letter of the hidden word. If the housing word appears more than once in the same sentence, the number of the correct word appears here in parentheses. The fourth column indicates spacing, i.e., 49 indicates there are 49 letters BETWEEN the letters of the hidden word. An "R" in the fifth column indicates the hidden word is spelled out in reverse. The last column is just a transliteration of the first column for ease of comprehension.

."AMTh" Genesis 1:1-5 BRAShY [Th] 50 R Emet (Truth) ."ThVRH" Genesis 1:1-5 BRAShY [Th] 49 Torah ."ThVRH" Genesis 49:28-30 VZA [Th] 49 Torah ."ThVRH" Exodus 1:1-7 ShMV [Th] 49 Torah ."ThVRH" Exodus 39:8-13 ThChL [Th] 49 Torah ."ThVRH" Numbers 1:1-3 MSh [H] 49 R Torah ."ThVRH" Numbers 34:9-12 Z [H] 49 R Torah ."ThVRH" Deut. 1:5-8 [H]ThVRH 48 R Torah ."ThVRH" Deut. 32:3-7 LAL [H]YNV 48 R Torah ."ALHYM" Genesis 1:7-9 [A]Th 26 Elokim ."Y-VH" Genesis 1:8-9 AL [H]YM 26 R The Name ."QYN" Genesis 4:13-15 [Q]YN 49 Cain ."HBL" Genesis 4:23-25 OD [H] 49 Abel ."MLACh" Genesis 2:1-2 V [Ch]L 26 R Malach ."ShBTh" Exodus 34:35- M [Sh]H (2) 49 Shabat ."ShBTh" Exodus 35:3-5 A [Sh] 49 Shabat ."ABRHM" Genesis 1:22-26 [A]LHYM 49 1 Avraham ."Y-VH" Levit 1:1 V [Y]QRA 7 The Name ."Y-VH" Levit. 1:2-3 [Y]QRYB 21 The Name ."Y-VH" Levit. 1:3- [Y]QRYBNV 13 The Name ."Y-VH" Levit. 1:3 YQR [Y]BNV 34 The Name ."MThThYHV" Deut. 34:5-10 [M]ShH 49 Matityahu ."YSRAL" Genesis 1:30-2:3 E [L] 49 R Yisrael ."YSRAL" Genesis 1:31-2:1 HShSh [Y] 7 Yisrael ."LAH" Genesis 28:2-6 [L]Ch: 49 2 Leah ."RKhL" Genesis 28:5-6 A [R]M: 49 2 Rachel ."YHVDH" Genesis 49:8-11 YHVD [H] 49 R,2 Yehuda ."MShH" Genesis 50:24:25 V [H]ELH 49 R,2 Moshe ."MShH" Exodus 13:18-19 ALHY [M] 49 2 Moshe ."ThVRH" Genesis 28:13-16 A [Th]NNH 26 Torah ."MQDSh" Genesis 28:15:16 VH [Sh]BThYCh:26 R Mikdash(Temple)

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."HMVEDYM" Genesis 1:8-16 ShMY [M] 70 R HaMoadim ."Y-VH(Y)" Genesis 1:25-27 V [Y]ES 26 The Name ."(Y)-VHY" Genesis 1:25-27 H [Y]M: 26 R The Name ."ERBH" Genesis 1:11-15 V [E]Tz: 49 Arava ."LVLB" Exodus 2:7-11 HE [L]MH 49 Lulav ."HD$" Numbers 4:28-32 ShN [H] 49 Hadas ."AThRG" Deut. 1:32-37 L [A]MR 49 Etrog ."BRChH Deut. 1:1-32 HD [B]RYM 613 Bracha ."RMBM" Exodus 11:9-12:13 [R]BVTh Init 3 Rambam ."MShNH" Exodus 11:9-12:13 [M]ShH 49 3 Mishneh ."ThVRH" Exodus 11:9-12:13 A [Th]V 49 3 Torah ."NTzY" Deut. 28:63-64 V [N]$KhThM: 49 Nazi ."HShVAH" Deut. 31:16-18 MSh [H] 49 HaShoah ."HYTLR" Genesis 8:21 [H]ADMH 31 R Hitler ."H$" Genesis 8:1 BThB [H] 31 Hess ."RVML" Genesis 8:20 HTHV [R] 31 Rommel ."BQ" Genesis 8:22 V [Q]R 31 R Beck ."DNYTz:" Genesis 8:21 EV [D] 31 Danitz ."MVTh" Genesis 8:3 H [M]YM:(2) 31 R Mavet ."HShVAH" Genesis 8:14 [H]ARTz: 62 2x31 HaShoah

1) "ABRHM" begins with the Aleph [A] of ALHYM and ends about 250 letters later on the Mem [M] of ALHYM. 2) Note the section of Torah this word is embedded in. 3) Rambam appears as the initial letters of "Rabos Mofsai B'eretz Mitzrayim. If one begins in the same pasuk on the Mem of Moshe, the Word "Mishneh" is spelled out. If one starts at the same Mem and counts 613 letters, one then Reaches a Tav, which is the first letter of the hidden word "Torah", thus completing Mishneh Torah, Rambam's famous work about the 613 Mitzvos.

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An Introduction to Traditional Wicca c. 1987, Keepers of the Ancient Mysteries ( .K.A.M. ) Often Traditional Wiccans are asked to describe our religion and beliefs for interested people, who may or may not have confused us with other Pagan religions, with inversions of Christian/Islamic religions like Satanism, or with purely magical traditions with no religious base. There is a lot of flexibility in the ways that we describe ourselves, and one characteristic of Wicca is a large degree of personal liberty to practice as we please. Still, there is an outline that can be described in general terms. Many traditions will depart from one particular or another, but groups departing from all or most of these features are probably non-Wiccan Traditions attempting to stretch or distort the Wiccan name to cover what they want to do. Mysteries and Initiation Wicca is an Initiatory religion descended from the Ancient Mystery Religions. A mystery religion is not like Catholicism where a Priest is the contact point between the worshiper and the Deity, nor like Protestantism where a sacred Book provides the contact and guidelines for being with the divine. Rather a Mystery Religion is a religion of personal experience and responsibility, in which each worshiper is encouraged, taught and expected to develop an ongoing and positive direct relationship with the Gods. The religion is called a "Mystery" because such experiences are very hard to communicate in words, and are usually distorted in the telling. You have to have been there in person to appreciate what is meant. Near and far-Eastern religions like Buddhism, Hinduism, Taoism and Shinto are probably Mystery traditions, but Wicca is very western in cultural flavor and quite different than eastern religions in many ways. A Blend of Pagan Roots Most Wiccan Traditions, .K.A.M. included, have particular roots in the British Mystery Traditions. This includes traditions of the Picts who lived before the rise of Celtic consciousness, the early Celts, and some selected aspects of Celtic Druidism. American Wicca is directly descended from British Wicca, brought in the late 1950's by English and American Initiates of Gardnerian, Alexandrian and Celtic Wicca. These traditions are a little like the denominations in Christianity, but hopefully far more harmonious. While British Traditions are very strong in Wicca, or the Craft as it is sometimes called, other Western Mystery traditions feature prominently, including the ancient Greek Mysteries of Eleusis, Italian Mysteries of Rome, Etruria and the general countryside, Mysteries of Egypt and Persia before Islam, and various Babylonian, Assyrian and other mid-eastern Mysteries that flourished before the political rise of the advocates of "one god".

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What's In a Name Wicca, Witchecraft, and "The Craft" are used interchangeably at times by many kinds of people. It is fair to say that all Wiccans are Witches, and many of us believe we are the only people entitled to the name. It is important to know that many people call themselves witches who are not in the least Wiccan, and that Masons also refer to themselves as "Craft", with good historical precedent. Carefully question people on the particular things they do and believe as part of their religion rather than relying on labels. Any real Wiccan would welcome such honest inquiry. Traditions and Flavor There are specific Wiccan beliefs and traditions, including worship of an equal and mated Goddess and God who take many forms and have many Names. Groups who worship only a Goddess or only a God are not traditional Wicca however they may protest, although they may be perfectly good Pagans of another sort. The Wiccan Goddess and God are linked to nature, ordinary love and children -- Wicca is very life affirming in flavor. Because we have and love our own Gods, Wiccans have nothing to do with other people's deities or devils, like the Christian God or Satan, the Muslim Allah or the Jewish Jehovah (reputedly not his real name). Christians often deny this fact because they think that their particular god is the only God, and everybody else in the whole world must be worshipping their devil. How arrogant. They're wrong on both counts. Traditional Wicca is a religion of personal responsibility and growth. Initiates take on a particular obligation to personal development throughout their lives, and work hard to achieve what we call our "True Will", which is the best possibility that we can conceive for ourselves. Finding your Will isn't easy, and requires a lot of honesty, courage and hard work. It is also very rewarding. Wicca is generally a cheerful religion, and has many holidays and festivals. In fact, most of the more pleasant holidays now on our calendar are descended from the roots Wicca draws on, including Christmas, May Day, Easter and Summer Vacation. Wicca is definitely not always serious. Dancing, feasting and general merriment are a central part of the celebrations. Wiccan Ethics Wiccans have ethics which are different in nature than most "one-god" religions, which hand out a list of "do's and don'ts". We have a single extremely powerful ethical principal which Initiates are responsible for applying in specific situations according to their best judgment. That principle is called the Wiccan Rede (Old-English for rule) and reads: "An (if) it harm none, do as ye Will"

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Based on the earlier mention of "True Will", you will understand that the Rede is far more complex than it sounds, and is quite different than saying "Do whatever you want as long as nobody is hurt". Finding out your Will is difficult sometimes, and figuring out what is harmful, rather than just painful or unpleasant is not much easier. Initiation into Wicca People become Wiccans only by Initiation, which is a process of contacting and forming a good relationship with the Gods and Goddesses of Wicca. Initiation is preceded by at least a year and a day of preparation and study, and must be performed by a qualified Wiccan Priestess and Priest. The central event of Initiation is between you and your Gods, but the Priestess is necessary to make the Initiation a Wiccan one, to pass some of her power onto you as a new-made Priestess or Priest and to connect you to the Tradition you're joining. Women hold the central place in Wicca. A Traditional Coven is always headed by a High Priestess, a Third Degree female Witch with at least three years and three days of specific training. A Priest is optional, but the Priestess is essential. Similarly, a Priest may not Initiate without a Priestess, but a Priestess alone is sufficient. Women are primary in Wicca for many reasons, one of which is that the Goddess is central to our religion. One Religion at a Time People often ask "Can I become a Wiccan and still remain a Christian, Muslim, practicing Jew, etc. The answer is no. The "one god" religions reject other paths besides their own, including each other's. "One-god" religions also do not exalt the Female as does Wicca, and mixing two such different traditions would water them both down. Besides, you'd have to ask how serious a person who practiced two religions was about either one. Being Jewish is an exception, since it is a race and culture as well as a religion. There are many Wiccan Jews, but they practice Wicca, not Judaism. Magick and Science People interested in Wicca are usually curious about the magick that Wiccans can do. While magick (spelled with a "k" to distinguish from stage conjuring) is not a religion in itself, it is related to our religious beliefs. Wiccans believe that people have many more abilities than are generally realized, and that it is a good idea to develop them. Our magick is a way of using natural forces to change consciousness and material conditions as an expression of our "True Wills". Part of becoming a Wiccan is training in our methods of psychic and magickal development.

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Because we believe that everything a person does returns to them magnified, a Wiccan will not work a magick for harm, since they would pay too high a price. But a helpful magick is good for both the giver and receiver! Wicca is entirely compatible with the scientific method, and we believe all the Gods and forces we work with to be quite natural, not supernatural at all. We do not, however, hold with the kind of scientific dogma or pseudoreligion that sees everything as dead matter and neglects its own method .v..by trumpeting "facts" without honest examination of evidence. Priestesses at Large? Long ago the spiritual (and sometimes physical) ancestors of Wiccans were Priestesses and Priests to the Pagan culture as well as devotees of their Mystery. Now that a Pagan culture is rising again, some ask if today's Wiccans could resume that role. This seems unlikely. Today's Pagan culture is very diverse and more interested in exploring and creating new forms than in building on existing traditions. A public role would either dilute our traditions or force them on an unwilling audience. The neo-Pagan community generally prefers "media figures" and rapid membership and growth. This is not compatible with our slow methods of training and Initiation, the insistence that livelihood come from work outside the Craft, or our needs for privacy. Our religion is not accepted in the American workplace or political system, and may never be. The most powerful Priestesses are often unknown to all but their Coveners. While all Wiccans are Pagans, all Pagans are not Wiccan, and it is best that it remain so.

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The Henge of Keltria--a Neo-pagan Druidic organization

What is The Henge of Keltria?

The Henge of Keltria is a positive path Druidic tradition dedicated to protecting the Earth, honoring our ancestors, revering the spirits of nature and worshipping the Keltic Deities. Our focus is on spiritual development achieved through the study and practice of the Druidic Arts and Keltic Magick. Through training, networking, resources, ritual and communications we strive to provide a religious and spiritual framework through which each individual can reach his of her own full potential.

What does the Henge offer?

Currently the Henge of Keltria Publishes "Keltria: A Journal of Druidism and Keltic Magick" on a quarterly basis, and an introductory 31 page booklet "The Henge: An Introduction to Keltrian Druidism." Classes in neo-pagan Druidism are offered in the Minneapolis/St. Paul metro area on an ongoing basis. Campouts and workshops are held on an irregular basis in Northwestern Wisconsin. Future plans include a book of ritual, bardic songbook, correspondence courses, theological journal and membership directory.

For more info, send a business sized SASE to:

The Henge of Keltria 2350 Spring Road, PMB-140 Smyrna, GA 30080

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ISHTAR: IN HER PRAISE, IN HER IMAGE ----------------------------------- By Pauline Campanelli

(Originally published in Circle Network News, under the column PANTHEON;

She was called Ishtar by the Babylonians, Inanna by the Sumerians, Astarte by the Greeks, and Ashtoreth by the Hebrews. She is a Goddess of Love and beauty, The Giver of All Life, The Maiden, The Mother, The Crone. As the maiden hymns were sung to her beauty and her love:

"Praise the Goddess, most awesome of the Goddesses, Let one revere the mistress of the people, the greatest of the Gods. Praise Ishtar, the most awesome of the Goddesses, Let one revere the Queen of Women, the greatest of the Gods.

She is clothed with pleasure and love. She is laden with vitality, charm and voluptuousness.

In lips she is sweet; life is in her mouth. At her appearance rejoicing becomes full. She is glorious; veils are thrown over her head. Her figure is beautiful; her eyes are brilliant."

--from a First Dynasty Babylon text, circa 1600 BCE

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TheGoddess has her darkside too. In thisportion of a Sumerian prayer to Inanna from Ur, circa 2300 BCE, she is the bringer of death. In the following lines, "the Powers" refer to the powers and duties assigned to the various cosmic entities at the moment of creation:

"My Queen, You who are guardian of all the great Powers, You have lifted the Powers, have tied them to your hands, Have gathered the Powers, pressed them to your breasts. You have filled the land with venom like a serpent. Vegetation ceases when you thunder like Ishkur. You who bring down the flood from the mountains, Supreme One who are the Inanna of Heaven and Earth."

In the Epic of Gilgamesh,it is the word of Ishtar thatcauses Enlil to bring the Deluge upon her Children, and in the same legend she brings death not only to her people but her lover too: "When the glorious Ishtar raised an eye at the beauty of Gilgamesh, she said, 'Come, Gilgamesh, be thou my lover! Do but grant me thy fruit. Thou shalt be my husband, and I will be thy wife.'" But the hero refuses her, listing the fates of her other lovers:

"For Tamuz, the lover of thy youth, Thou has ordained wailing year after year. Having loved the dappled Shepherd-bird, Thou smotest him, breaking his wing. In the grove he sits crying, 'My wing!' Then thou lovedst a lion, perfect in strength. Seven pits and seven didst thou dig for him. Then a stallion didst Thou love, famed in battle. The whip, the spur, the lash Thou ordainedst for him."

And ratherthan marry Ishtar, Gilgameshwent in searchof immortality on his own.

Images of this Great Goddess from the land of theTigris and Euphrates appear in many shapes and forms. Some of the earliest may be the clay or limestone figures discovered at the site known as Mureybit in what is today Syria. These figurines from hunter-gatherer villages of 8000 BCE range from the crude and stylized to the highly naturalistic. Like later images of Ishtar, these female divinities are depicted with their hands to their breasts. These ancient images of a goddess are not joined by a male God until a thousand years later and then he remains less important.

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One common characteristicof the early imagesof Ishtar is thebird-like facial features. These features are also seen on images of the Goddess from the Thracian culture of what is today Bulgaria, the Vinca culture of the Central Balkans, and the Tisza culture of northeastern Hungary, circa 6000-5000 BCE. This bird Goddess of ancient eastern Europe, and the closely related Snake Goddess are frequently associated with the baking of sacred bread. Miniature temples made in the form of the Goddess contain scenes of baking bread being presided over by a priestess. Later, miniature Minoan temples contain images of a Goddess with the same bird-like features. The Greek Aphrodite is often associated with doves which are her symbol also. Like Aphrodite's consort was the Grain God Adonis, Ishtar is the consort of Tamuz, God of Grain and of bread. The "wailing year after year," in the above text refers to the annual death and subsequent resurrection of Tamuz the Grain God, the Mesopotamian equivalent of Adonis and Attis.

The pierced crown and earsof figures are also reminiscent ofimages in bone and clay from Bulgaria that date to 5000 BCE (Similar piercing can be seen on bird-faced figures of the Machalilla culture of ancient Ecuador and some of the Chancay "Moon Goddess" figures of central Peru). The pierced crown is repeated in the headdress of figures from Mycenae Greece. When Dr. Heinrich Schleimann discovered figures like these, some had their arms upraised while others had their hands to their hips forming a circular outline. He thought they might represent two phases of the moon. Dr. Schleimann was probably right. The arms of the figure from a tomb form the crescent of the New Moon rising, an ancient symbol of Ishtar in her aspect as the moon Goddess. They also repeat the design of the Assyrian Moon Tree. These upraised arms from ancient Yugoslavia and Czechoslovakia.

LikeCybele and Attis, Demeterand Persephone, Aphroditeand Adonis, and Isis and Osiris; Ishtar sought to retrieve her lover from the "house wherein the entrants are bereft of light, where dust is their fare and clay their food." When she arrived at the gate She demanded to be let in. The Gatekeeper at the command of Allatu, Queen of the Underworld and sister of Ishtar, allowed her to enter. As she passed thru the first gate, however, she was told she must remove her crown as "that is the custom of Allatu". At the second gate she had taken the pendants from her ears; at the third the chains from her neck; at the fourth the ornament from her breast; at the fifth the Girdle of birthstones from her hips; at the sixth her bracelets and anklets; and at the seventh she had the garment removed from her body.

Allatu imprisoned Ishtar in teh Underworld and because of her absence from the World of the living, "the bull springs not upon the cow, the ass impregnates not the jenny, the man lies in his own chamber and the maiden lies on her side." Because of this, the God Ea sent a messenger to Allatu and caused Allatu to sprinkle Ishtar with the waters of life. As Ishtar passed thru each of the seven gates on her ascent, Her garments and her jewels were returned to her.

As for Tamuz, her beloved, his fate is not known according to the Summerian myth because the last tablet of the text is missing. In a Babylonian version of the myth, however, the Gatekeeper is told "Wash him with pure water, anoint him with sweet oil, clothe him with a red garment, and let him play on a flute of lapis." As the knowledge of her brought death, so death brought resurrection.

"On the day that Tamuz comes up

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to me When with him the lapis flute and the carnelian ring come up to me, When with him the wailing men and the wailing women come up to me, May the dead rise and smell the incense!"

She was worshipped as a Goddess of Loveand Beauty, a bringer of death and the mother of all life:

"She is sought after among the Gods, extraordinary is her station, Respected is her word, it is supreme over them. Ishtar among the Gods, extraordinary is her station. Respected is her word, it is supreme over them."

--from a first Dynasty Babylonian text, circa 1600 BCE

Thepriestesses of Her temples were "harlots" detested by the Hebrews, but, in the words of The Great Goddess, "All acts of love and pleasure are my rituals." Ishtar is one of the earliest manifestations of The Great Goddess and the geographic boundaries of her worship may be far greater than is currently believed.

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FIVE FOLD KISS FEMALE

The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet, both knees, womb, both breasts, and the lips, starting with the right of each pair. He says, as he does this:

"Blessed be thy feet, that have brought thee in these ways.

Blessed be thy knees, that shall kneel at the sacred altar.

Blessed be thy womb, without which we would not be.

Blessed be thy breasts, formed in beauty.

Blessed be thy lips, that shall utter the Sacred Names."

For the kiss on the lips, they embrace, length-to-length, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips.

FIVE FOLD KISS MALE

The High Priestess kneels before the High Priest and gives him the Five Fold Kiss; that is, she kisses him on both feet, both knees, phallus, both breasts, and the lips, starting with the right of each pair. she says, as she does this:

"Blessed be thy feet, that have brought thee in these ways.

Blessed be thy knees, that shall kneel at the sacred altar.

Blessed be thy phallus, without which we would not be.

Blessed be thy breasts, formed in strength.

Blessed be thy lips, that shall utter the Sacred Names."

For the kiss on the lips, they embrace, length-to-length, with their feet touching each others. When she reaches the phallus, he spreads his arms wide, and the same after the kiss on the lips.

Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983 Transcribed to computer file by Seastrider

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+-------------------------------------------------------------+ | RITUAL BATH | +-------------------------------------------------------------+

The purpose of a ritual bath is to cleanse Yourself, from the inside and out, of negative energies and prepare your Physical, Mental and Spiritual Self for Circle. A ritual bath is a rite in and of itself. The rite is ideally done just prior to Circle, but this is not always the case. [An example of such is if you have to travel to the meeting place.] After the rite is completed and you must travel to another place for Circle, try to keep your mind in a Spiritual frame as this will aid you in Circle.

The bath water should be infused with salts, herbs oils and colors that are harmonious with the work to be done in Circle. To prepare for the bath:

Select the Herbs, [it is best to have your herbs in a satchel for easier clean-up] oils and salts [of the same color as the candle] that you will be using.

Have a censer and charcoal block ready to burn a corresponding incense on.

Anoint a candle of appropriate color [Possibly using the same oil as you are using in the bath water.] If you have a shrine set up in your bathroom there should be a Goddess and God candle present.

Have some Holy Water ready. [Holy Water is made from: 1/3 sea-water {river-water with sea-salt added will do if sea-water is unavailable}; 1/3 river-water; 1/3 spring-water {store bought is OK}.]

Have a tape recorder with meditation music in the bathroom with you, as its aid to visualization and meditation is invaluable. [Be cautious to have the tape recorder far away from any water and DO NOT TOUCH IT WHILE YOU ARE STILL WET.]

A glass of wine is also needed for consumption upon completion of the rite. And your libation dish for the libation to the Gods.

To begin turn out the lights and light the candle(s) and incense, turn on tape, fill the tub with warm water and add herbs, oils, salts and a cup or so of Holy Water. With your Athame draw and visualize a Water or Banishing Pentagram over the bath water. All of these tools represent the four Elements; Air/the incense and the scents from the bath, Fire/the heat of the bath, Water/the bath and Holy Water and, Earth/the herbs and oils.

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Lower yourself into the water and visualize it cleansing you of all negativity. Know that these energies are flowing from your Physical, Mental and Spiritual Self into the water. Relax and enjoy the warmth of the water, the scents in the air and the feeling of being cleansed of all negativity, let yourself drift. Now concentrate and visualize on the purpose of the coming ritual and know that you are truly prepared. When you feel you are ready, pull the plug and stay in the tub until all the water has drained. As the water is draining visualize and know that the negative energies that are now in the water are going into the Earth and are grounded. Rise up out of the tub and do a Self Blessing like the following:

Anoint each area while saying aloud:

Blessed be my Mind, that learns of Your ways [anointing your forehead]

Blessed be my eyes, that have seen this day.

Blessed be my lips, That utter Your names and keep Your secrets.

Blessed be my breast(s), formed in strength (Beauty).

Blessed be the phallus (Womb), For without which I would not be.

Blessed be my knees, that shall kneel at thy Sacred Altar.

Blessed be my feet, that have brought me in these ways.

Pour a libation to the Gods and drink the wine. When dried, robe, clean-up the bathroom and take the libation outside to return it to the Earth. The rite is ended.

So Mote it Be!

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+-------------------------------------------------------------+ | The Triskelion Rite of Tea | +-------------------------------------------------------------+ Purpose: The purpose of this working is to pay homage to the Gods and to reflect on Their blessings upon this your life. Tools: * Herb(s) for tea * Container for herb(s) * Cup(s) and Tea Pot * Decanter of Pure Spring Water * Brewing dish with candle * Scrying Candle Prepare By: Placing a small table or platform in the center of your working space and arranging the Brewing dish, herbs, cup(s), Tea Pot and spoon on the table. Also place the cauldron with scrying candle within for use during the meditation. (Use the diagram, which follows, as a guide for arranging of the tools.) Prior to casting the Circle, light candle and fill the Brewing dish with Spring Water from a decanter. Keep the Brewing Dish covered during the Casting, as I have found this helps the water to heat faster and hotter. +-------------------------------------------------------------+ | The Blessing of the Herbs | +-------------------------------------------------------------+ With the tip of your Athame touching the Herbs, intone this blessing: Thou has grown by favor of the Sun, The Moon, and of the dew. I make this intercession, ye herb: I beseech thee to be of benefit to me and my rite, For thy virtues are unfailing. Thou art the Dew of all the Gods, The Eye of the Sun, The Light of the Moon, The Beauty and Glory of the Sky, The Mystery of Terra. I purify thee so that Whatever is wrought by me with thee may, In all its powers, Have a good and speedy effect with good success. Be purified by my prayer and be powerful! So mote it be! When water is hot enough, place the herbs in the Tea Pot and add water from the brewing dish, give it a couple of stirs.

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While the tea is steeping, intone this Prayer. Earth Mother Giver of life Strengthen me during my life-long strife. Teach me Your ways of perfect love, Peace, and wisdom true. Spawn from my purest heart These words to You May this prayer help me to better Myself in word and deed, To a higher plane I shall succeed. Beautiful Light of Goodness Fair Lore of old we both do share A Witch's brew, I drink to You My love for You, by day, by night In thought and in sight Will my soul learn The meaning of this life again. Pour out a cup for all present, including one for the Gods, and enjoy. Sit before the table and meditate on the blessings that the Gods have bestowed upon your life. You may use the scrying candle here to focus upon for your meditation. If the Gods so choose They may give you a Message or Vision through the blessings of the Sight. You may relax now and finish off the pot. (Note: this rite is not to take the place of The Feast, but is to be used as a time of blessing and communing with the Goddess)

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+-------------------------------------------------------------+ | The Scorpio Dragon | +-------------------------------------------------------------+ I am Scorpio and I can fly as high as the noble eagle or play it down and dirty, stinging as if a scorpion, both of which symbolize my zodiacal sign. I have been told so many times that I am passionate, intense, can be green with envy, can be vindictive that I almost begin to believe some of these appellations. If I took seriously what is said and written, I would be making love all night and planning insurgencies all day. I am drawn to the Occult, I am competitive, I desire victory but I also insist on fair play. It is not easy to defeat me because, like the fabled Phoenix, I rise from my own ashes...I come alive when most people would consider me dead and buried. I adore secrets, I am sensual, my psychic impressions usually are accurate, my dreams are prophetic and I am an incurable romantic. I delve deep, I reject superficial responses, I am the probing editor, psychoanalyst, finder of lost persons, purveyor of arcane aspects of the law, knowledgeable about taxes and various aspects of inheritance. I can be jealous, will fight for what is right, seldom do anything halfway, can fall madly in love and I can also be completely vulnerable. Yes, I can be hurt, but I also possess retaliatory weapons that might give as adversary fits. I tear down for the ultimate purpose of rebuilding on a more suitable base. I am creative, rebellious, can be fixed in my views, am willing to take a gamble but prefer a sure thing. I am tormented by the fact that evil exists. Maybe that is why I seem to be a natural healer. I abhor suffering and will risk my own skin to save others. Oh, yess, I can be evangelistic. I am dynamic and dedicated when the cause is right. In the Chinese Astrology, I am an unquenchable fire, the center of all energy, the stout heroic heart. I am truth and light, I hold power and glory in my sway. My presence disperses dark clouds. I have been chosen to tame the Fates. I AM THE DRAGON! Now, listen. If I tell you anymore, you might know everything and then lose interest. And that would devastate me! Blessed Be!.........Sewna, The Scorpio Dragon

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+-------------------------------------------------------------+ | The Legend of the descent of the Goddess | +-------------------------------------------------------------+ Now our Lady the Goddess had never loved, but She would solve all the Mysteries, even the Mystery of Death; and so She journeyed to the Underworld. The Guardians of the Portals challenged her: "Strip off thy garments, lay aside thy jewels; for naught mayest thou bring with the into this our land." So She laid down her garments and her jewels, and was bound, as are all who enter the Realms of Death, the Mighty One. Such was her beauty, that Death himself knelt and kissed her feet, saying: "Blessed be thy feet, that have brought thee in these ways. Abide with me; but let me place my cold hand on thy heart." She replied: "I love thee not. Why dost thou cause all things that I love and take delight in to fade and die?" "Lady," replied Death, "tis age and fate, against which I am helpless. Age causes all things to wither; but when men die at the end of time, I give them rest and peace, and strength so that they may return. But thou! Thou art lovely. Return not; abide with me!" But She answered: "I love thee not." Then said Death: "An thou receivest not my hand on thy heart, thou must receive Death's scourge." "It is fate - better so," She said. And She knelt, and Death scourged her tenderly. And She cried, "I feel the pangs of love." And Death said, "Blessed Be!" and gave her the Fivefold Kiss, saying: "Thus only mayest thou attain to joy and knowledge." And he taught her all the Magicks. For there are three great events in the life of man: Love, Death, and Resurrection in the new body; and Magick controls them all. For to fulfil love you must return again at the same time and place as the loved one, and you must remember and love them again. But to be reborn you must die and be ready for a new body; and to die you must be born; and without love you may not be born; and this is all the Magicks.

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MY CRAFT ETHICS Copyright by James T. Crowley III 1986 This article may be reproduced for personal use as long as it is complete and un edited There aredoubtlesslyreaders ofthisarticle thatbelieveI have no ethics. Those readers are entitled to there opinion however shallow I may feel that opinion is. Iam theHigh Priestof CovenantOfThe Doves,the commentsI make hereare necessarilymy personalethicsand viewpointand notthat of my High Priestess or members of the Coven. Even as a leader of a coven, I have no right or power to speak for another person. They do however necessarily govern my actions as a High Priest. The only way I know to state my ethical viewpoint is by a annotated recitationof theLawsof theCraft ofthe Wiseasthey pertain to ethics and have been revealed to me by my teachers, thewritings ofothers andthatwhich theLord andLady havemade clear to me through their visions and actions. I bear the mundane name Crowley that has a certain significance in the craft community beyond my personal contributions. Yes, I amprovedof thelegacy ofthat nameas membersof myfamily have played important parts in history. Aleister Crowley was by no means the most important of them nor the least. Aleister Crowley, the Current Lord Crowley and myself all bear common ancestorstoSir AmbroseCrowley,Lord MayorofLondon (at the time of Cromwell) and author of the 'Law Book of the Crowley Iron Works' which is considered to be the bases of British statutory law. This, I hope will clear up confusion about my relationship to Aleister Crowley. The name Hearth Witch is far more dear to me than Crowley, as it represents a true understanding of what the WICCA is. When an astronaut looks out of the window of his space capsule and sees the body of our Lady looking back at him. The astronaut knows, in that moment that technology, and the centuries of mans' labor that put him there, are pale when compared to the wonders of our Lady.

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MY CRAFT ETHICS BY JAMES CROWLEY III 12/19/86 I feel that it is necessary to explain some of the structure of the Covenant of the Doves. We say that we have one degree but that is not strictly true. There are 4 things that happen to a person on the pathway. We cannot call them degrees as they do not happen in the same order to each person. 1. Dedication to the coven. 2. Initiation by the God and Goddess 3. Worldly recognition of their Initiation by the Gods and their ability to act as a Priest or Priestess 4. Birth or Adoption into the family which is as permanent and unrevokable as the Initiation of the Lord and Lady. THE WITCH 'LAW' Do not what you desire - do what is necessary. Take all you are given - give all of yourself. "What I have - - - I hold." When all else is lost, and not until then, prepare to die with dignity. There are two kinds of law, Law of Tribe and the Law of Goddess (ie: natural law). The Law of Tribe requires the services of a Priesthood. The Law of the Goddess require no Priesthood as they are self-enforcing. If you see an apparent violation of the law of the Goddess, there are only two possible explanations. The law is not of the Goddess but of man, or you do not understand that law of the Goddess. If you see a ball fall up, either someone is deceiving you, or you are in a spacecraft or similar artificial environment that is manifesting some of the "fine print" in the law of the Goddess. This partial telling of the laws contain both the law of the tribe and that of the Goddess. It is left to the wisdom of the student to learn which is which. THE LEADERSHIP OF THE COVEN The High Priestess must be an ordained Nymph or a Crone. The High Priest must be an ordained Magician. The High Priestess is the final word on the quality of Worship as the High Priest is the final word on the quality of Magick within the WICCA Circles. The High Priest's relationship is: Father, Brother, and Lover. The Priestess's relationship is: Mother, Sister, and Lover.

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THE PRIEST AND PRIESTESS ARE THE LEADERS OF THE COVEN IN THE MUNDANE WORLD, NOT IT'S DICTATORS. MEMBERS MUST BE GIVEN A VOICE IN THE ACTIONS OF THE COVEN. The Covenant of the Doves is necessarily a theocracy not a democracy. Meetings are opened to all who are dedicated and sometimes to concerned outsiders. Whatever the business, it is open to discussion by all. There are no votes taken because when it is all said and done, there are only two people in the coven that bear the responsibility for the actions of this coven, the High Priestess and the High Priest. So, the final decision is theirs ALONE. When the Circle is cast by The Priest and Priestess, they are necessarily the ABSOLUTE RULERS OF THE COVEN. No witch shall enter the Circle with out PERFECT LOVE AND PERFECT TRUST in all members of the Circle. The only question of the order of the Priest or Priestess is: if told to jump, it is permissible to ask how high -- on the way up. IFONEDISAGREES WITHTHE DECISIONOF THELEADERSOF ANYCOVEN OR CIRCLE. IT IS THERERIGHT AND DUTYTO LEAVE THECOVEN. THEREIS NO OTHER LAWFUL RECOURSE. LEADERS MUST BE EVER MINDFUL THAT MEMBERS WILL SOON LEAVE AN UNJUST LEADER. THE LAW OF THE COVEN THE CIRCLE IS A PLACE THAT IS NOT A PLACE, BETWEEN THE WORLDS. A COVEN IS A FULLY AUTONOMOUS UNIT ANSWERABLE TO NO POWER BEYOND ITS OWN, SAVE THE LORD AND LADY. IN ANY DISPUTE WITHIN THE FAMILY (COVEN) OR TRIBE, NO ONE MAY INVOKE ANY LAW BUT THOSE OF THE FAMILY AND TRIBE. It being known that the Circle is a "place that is not a place, between the worlds", and that what is between the Worlds does not concern the World. Discussion of actions taking place within a consecrated circle is appropriate for discussion only within that Circle, or by Elders of the Craft in a Council of Elders Convened by the High Priest and High Priestess of the coven involved as only Elders can or should have any direct knowledge of actions that take place within the Circle of another Coven. With the fragmentation of the WICCA since the burning times, the identification of Elders of the Craft is at best ambiguous. The only working definition that I can feel comfortable with is: Those members of the WICCA community that the High Priest and High Priestess of the Coven recognize as their peers regardless of what rank they hold in other circles.

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THE WORD OF A WITCH NEED NO BOND OR CONTRACT. IT IS NECESSARILY TRUE AND FREE OF EQUIVOCATION. We make it clear to all around us that we do not tolerate lying. If it is on the part of a friend or an acquaintance, we will cease contact with them, if necessary. If it is a member of the craft, we do not willingly stand in the same circle with them. If they are a student, this is one of the few areas that we will invoke banishment as a punishment (or, if there are extenuating circumstancesand thepersonis ofextremevalue tothe covenand the Craft, we will consider corporal punishment or an equivalent alternative proposed by the student to balance the wrong done to the Coven, in lieu of banishment). If they are an Initiate, it is necessarily more harmful to the family, and therefore, more serious. PERFECT LOVEANDPERFECT TRUST(my fingerswantedto typelove is the law) Perfect love and perfect trust are not words spoken in blind faith. They do not mean a blanket trust. Perfect love and perfect trust are what was in the hearts of the few, and most dear, that when they heard rumors, first came to us and said "what are these rumors about...". These people knew that as fallible as we are, these rumors were not a reflection of our will. These people sought to know what happened, not to satisfy any of their own devices or to judge us, but to share our pain and the load. These people are of different traditions and levels of worldly Craft learning, but these people will always hold a place in my heart second only to my brothers and sisters that are literally of the My Family. THERE ARE THREE KINDS OF SECRETS IN THE WICCA CIRCLE AND ALL ARE INVIOLATE EXCEPT IN AN ELDER CIRCLE, AND THEN ONLY TO THE EXTENT THAT THEY ARE RELATIVE TO CRAFT BUSINESS AND HELD IN THAT ELDER CIRCLE. 1. Secrets that are within the Circles that are private to the members of that coven. (ie: when Charlie has a few drinks he..... 2. The secret held by the High Priestess and High Priest of the inside and outside Circle affairs of the coven members, due to their office. 3. The social and magick practices of the Craft that cannot be talked of outside of the Wicca without being taken out of context and sensationalized.

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THERE ARE AS MANY WAYS TO LOVE THE GODDESS AS SHE HAS NAMES. All ways of loving the Goddess are correct. None are Wrong as long as they are based in love. Say not "they are wrong" say "they are a different path from mine". Until you know in your heart that you have found your path, do not deny any wicca path that you have not walked. When you find your path, still walk other paths with your brothers and sisters in joy and love. "THE WICCA SHALL BE NAKED IN THERE RITE" All mankind is naked before God and Goddess. NO STRANGER NOT BORN IN THE FAMILY SHALL LEAD THE FAMILY OR A TOTEM OF THE FAMILY. NO ONE WHO RALLIES AGAINST HIS FAMILY OR TRIBE SHALL BE KEPT IN BANISHMENT PAST 14 YEARS AFTER THE EVENT, IF THAT UNDO THE HARM CAUSED. NO ONE WHO EXTENDED THEMSELVES IN THE SUPPORT OF THEIR FAMILY OR TRIBE SHALL BE BANISHED FOR OLD AGE OR THE ACTIONS OF INFIRMITY. IT IS NECESSARY THAT SCRYING, VISIONS, ASPECTING AND ALL OTHER APPARENT VISIONS OF OUR LORD AND LADY BE QUESTIONED. IT IS ESSENTIAL TO OUR REBIRTH THAT WE KNOW THAT THEY ARE NOT OUR OWN WISHFUL THINKING OR PRIDE, IF THERE BE THE LEAST DOUBT, THE VISION MUST BE DENIED. If a true vision is denied by the initiated, the Lady will underline the truth in the vision in an unquestionable form. If this underlining comes as a punishment, it is still a small price to pay when compared to the consequences of a false vision. IFEVER ANYOF THETRIBE NEEDA HOUSEOR LANDAND NONEWILL SELL, THEN CRAFTMAY BEUSED TO INCLINETHE OWNERS TOSELL, PROVIDEDIT HARMETH HIM NOT, AND THE FULL PRICE IS PAID WITHOUT HAGGLING. NEVER BARGAIN OR CHEAPEN ANYTHING YOU BUY BY THE ART. NOMAN,WOMAN, HIGHPRIESTESS,OR HIGHPRIEST CANSAYWHAT "HARMS NONE". The answer to this is for the Gods, not man. A just action may well harm someone in some way in the mundane world (every action has an equal and opposite reaction). It is always best to give the action and the power to the Goddess, and abide by her will. If it cannot be given to her after due consideration, then one must actin themostjust formthat ispossible, freelytakingon to our selves all adverse reaction of an error in judgment.

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NO ONE MAY DO ANYTHING WHICH WILL ENDANGER ANY OF THE TRIBE OR BRING THEM INTO CONTACT WITH THE LAW OF THE LAND. THE ART MAY ONLY BE USED IN ERNEST AND NEVER FOR SHOW OR VAIN GLORY. NO PERSON MAY BE WARNED OF HIS FATE MORE THAN THREE TIMES. MAIDEN: (Youngsters still new to the Craft, or older ones who do ritual work and do not mind publicity.) Young people oriented to cope with, and the ability to handle publicity. Some knowledge of occult and the Craft both in its practical and religious aspects is necessary. Childless women, virgins; Warm friendly people with good powers of projection. NYMPHS - (Do the bulk of ritual work, young adults.) Creative people, artists, dancers, singers, etc. Very mature, rational and responsible. Intuitive and uninhibited. Knowledge of Craft and occultism, etc. necessary. Dislikes publicity. CRONES: (executive branch - teachers of neophytes, makes judg- ments, etc.) Must be sober and serious, but with a sense of humor, very mature in most all ways, intuitive of the true nature and inner working of things. Older folks, intellectual, Masters of there Craft, and dislike publicity. No woman shall be a Maiden who has not been in her courses. No woman shall be ordained unless she has passed her 17th year, nor shall she have her ordination recognized until that time. No woman shall have her ordination recognized unless she is in her courses, has ten fingers, ten toes, two eyes, two ears, a nose. Her generative organs and breasts must be complete. The honorable loss of limbs or the effects of torture following ordination shall not invalidate the ordination. No woman shall be a Nymph who has not coupled. No woman shall be a Crone who has not given birth. No man shall be a Magician who has not healed. No man shall be ordained unless he has passed his 33rd year, nor shall he have his ordination recognized until that time. No man shall have his ordination recognized unless he is the father of a living child, has ten fingers and ten toes, two eyes, two ears and a nose and generative organs complete. The honorable loss of limbs or the effects of torture following ordination shall not invalidate the ordination. In their youth, let those who cannot swing the axe till the field. Those who cannot till the field carry water. Those who cannot carry water, nor till the field, nor chase, nor battle, nor be of service to their family or tribe, let them leave it.

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None shall be kept as a child forever. Better that they be banished if they cannot grow in mind. INITIATION NO PERSON MAY BE CALLED TO INITIATION MORE THAN THREE TIMES. NO PERSON MAY BE INITIATED WHO HAS LESS THAN 20 YEARS OF LIFE LEFT TO THEM AT THE TIME OF INITIATION. No High Priestess or High Priest of the WICCA can cause an initiationto takeplace. Initiation isinthe handsof theLord and Lady. The teachercan only providethe environmentthat will aide in the initiation if the God and Goddess so will it. If one questions the validity of their own initiation, there can be but one answer, the initiation did not take place. An initiation by the Gods will be remembered. Letyour judgmenton matterswhich youmake befit tothesize of the case, not to your feelings. Let your heart not rule your mind, nor mind your heart, but bear a balance as has been taught you. Not all are chosen for the tribe, nor are all in the tribe of one family, nor are all in the family to be initiated, nor are all the initiated to be ordained. Your yoke is to be as strong as you can bear, but no stronger. James Crowley P. O. Box 16025 North Hollywood, CA 91615-6025

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Computer Blessing Blessings on this fine machine, May its data all be clean. Let the files stay where they're put, Away from disk drives keep all soot. From its screen shall come no whines, Let in no spikes on power lines. As oaks were sacred to the Druids, Let not the keyboard suffer fluids. Disk Full shall be nor more than rarity, The memory shall not miss its parity. From the modem shall come wonders, Without line noise making blunders. May it never catch a virus, And all its software stay desirous. Oh let the printer never jam, And turn my output into spam. I ask of Eris, noble queen, Keep Murphy far from this machine. 1988 Zhahai Stewart

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Charge of The Phone Goddess

Listen to the words of the Phone Goddess, who in days of old was called Mama Cass, Ma Barker, Moms Mabley, the last of the Red Hot Mamas, and by many other names not mentionable in mixed company. Whenever you have need to make a call, preferably long distance, and better it be when the rates are high, then shall ye assemble your funds in some convenient place to pay me, who am Queen of all Highway Robbery. These ye shall assemble, ye who are fain to bankruptcy yet have not sent me all your earnings. To these shall I send bills as are yet unheard of. Ye shall be free from bank accounts, as a sign that ye be truly free ye shall be naked from my rates. And ye shall sing, talk, shout, trade gossip and love, all at your own expense. Let your fingers do the walking through my yellow pages. Let none stop you or turn you aside, just call information. For mine is the dial tone that opens upon the busy signal of life, which is the princess phone of immorality. Mine is the poverty of the masses, and call now, pay later. For my law is profit before people. Today I give knowledge of facts you do not wish to have, and tomorrow calls that will sell you things you do not wish to own. For behold, I demand everything in sacrifice. I am the next best thing to being there, and my bills are sent out upon the earth. (- Magenta G. and Steve P-C, 1982)

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This article is excerpted from the Rocky Mountain Pagan Journal. Each issue of the Rocky Mountain Pagan Journal is published by High Plains Arts and Sciences; P.O. Box 620604, Littleton Co., 80123, a Colorado Non-Profit Corporation, under a Public Domain Copyright, which entitles any person or group of persons to reproduce, in any form whatsoever, any material contained therein without restriction, so long as articles are not condensed or abbreviated in any fashion, and credit is given the original author.!

THE MEN'S CIRCLE (c)1986, by Robin

The Rocky Mountain Men's Group has put in a good deal of time the past two or three months working on a Manhood Ritual for initiating young males into adulthood. We still don't have a complete ritual that we are all satisfied with, but a good start has been made. Some of the approaches taken in creating this kind of ritual have drawn upon traditional tribal rites of passage. Some of these tribal manhood rituals include taking the young candidate abruptly away from his family to an isolated spot, where he must remain for a long period of time, usually blindfolded and bound in the dark. Part of the ritual may involve physical pain such as tattooing, circumcision or ceremonial infliction of cuts that leave characteristic scars. Even leaving out the physical cutting, these rites deliberately put the young candidate through frightening, isolating and painful experiences.

No one has seriously proposed any ritual that leaves permanent scars on the candidate's body, but even so some feel that putting an innocent youngster through a traumatic experience is insensitive. It seems to me that this attitude misses the point. It is not a lack of compassion that is being expressed. There is no single word for it in English, it is a willingness to inflict (or at least allow) pain in order to teach a necessary lesson that cannot be conveyed in any other way. As sensitivity is usually considered a light feminine quality, so this complement is a dark masculine quality.

Is this dark masculine quality desirable - or even ethical? I think it is. There are elements of it in the Wiccan Initiation Rituals and the symbolism of the Scourge. It partially explains some of the Legend of the Descent of the Goddess into the Underworld - where the Goddess only learns to love the God after being scourged by Him. "Remember this - that you must suffer in order to learn". Although many people are put off by the dark quality of this particular attribute of the Masculine, it is important to remember that although not pretty, it is necessary. Perhaps the following story will illustrate this point.

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A boy around eight or nine years old once found a very large caterpillar. It was dark green, as long and thick as a man's finger, and decorated with curious stalky and warty protuberances in blue, red, and bright yellow. Since it was nearly the end of summer, he took it home and put it in a large open jar, and kept it supplied with leaves of the type he had seen it eating. After a couple of months it began to spin a cocoon about itself. He watched this with fascination, and when the cocoon was complete, he put the jar on a shelf of his screened back porch, where it remained through the winter. When the days began to lengthen and the weather grew warmer he checked the jar every morning and afternoon, waiting for a little miracle of rebirth. One Saturday morning his patience was rewarded. There was movement within the cocoon and a small hole had appeared. The boy watched in fascination as the hole became larger and the reborn creature inside struggled to emerge. The struggle went on for what seemed to the boy a long time and he began to feel sorry for the trapped insect. Out of compassion, he ran off and returned with a pair of his mother's smallest, finest, scissors. Carefully he enlarged the hole, and then stood back to watch a beautifully patterned moth emerge into the light of day. The moth spread its folded wings, moving them gently to dry in the air. Their tan- and-gray markings seemed to the boy to be one of the most beautiful things he had ever seen. When the moth's wings seemed dry, he carefully held the jar to the outside of the porch screen so that it could crawl out. He planned to watch it until it flew away to find a mate. The moth crawled onto the screen and perched there. It flapped its wings from time to time but did not fly. When evening came, several male moths came and fluttered about the female clinging to the screen, but although she seemed to be trying to fly off and join them, she never moved from where she was. She stayed where she was for three or four days, and finally died and fell to the ground. The boy later learned that the struggle to emerge from the cocoon is so prolonged for moths and butterflies because the long effort serves to pump necessary fluids into their wings and strengthen them for flight. By shortening this process, to spare the moth pain, he had prevented her wings from fully developing and so she could never fly and mate and lay the eggs of the next generation. ......Robin ......from RMPJ Oct. '86

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COVEN OFFICES Leadership in a mixed coven: 1. High Priestess - Coordinates ritual leadership, counseling, teaching, and administration duties, in company with the High Priest. Chief representative of the Goddess energies at rituals. Badge of office: crescent Moon crown or coronet of candles. 2. High Priest - See above. Chief representative of the God energies at rituals. Badge of office: horned headdress or animal mask. 3. Maiden - Understudy to the High Priestess, and substitutes for her when necessary. Badge of office may be a simple silver circlet or tiara. 4. Summoner - Understudy to the High Priest, who substitutes for him when necessary. Main administrative deputy, passing out information, collecting dues, letting people know when to meet and what to bring, etc. Also called the "Man in Black," "Black Rod," or "Verdelet." Badge of office may be a blackthorn staff. Leadership in an all-woman's coven: One pattern: No hierarchy or titles at all: ritual leadership rotates, other jobs are carried out by anyone capable and willing. Another pattern: 1. Maiden - Understudy to the Mother, and chief administrative deputy (see Summoner's duties above) 2. Mother - Coordinates ritual leadership and administration, guides coven projects and activities. She does not necessarily do these jobs herself always, but has the responsibility to see that they are apportioned fairly and done effectively. 3. Crone - Chief counselor to the Mother, and does a large share of teaching and individual counseling. May perform divination on questions of concern to the coven. Possibly a former "Mother" or High Priestess, experienced and skilled in magick, herbalism, etc. For both mixed and single-sex coven: Council of Elders - A gathering of all the higher-rank initiates in the coven. They may function as advisors to the coven leaders, or may actually set policy, establish the budget etc. In the latter case, coven leaders are essentially executives responsible to the Elders.

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Other possible officers in mixed or single-sex covens: 1. Scribe (secretary) - Keeps minutes of business meetings, handles correspondence under the direction of coven leaders. 2. Pursewarden (treasurer) - collects dues, keeps accounts, makes purchases, coordinates fund-raising projects. 3. Archivist (historian) - Keeps the coven Book of Shadows or "Witch Book" up to date, keeps files of coven projects and activities, rituals. These functions may be combined with the Scribe's job. 4. Bard (music director) - Collects songs and chants, leads the coven in them, provides musical accompaniment; collects ballads and legends, preserves the old lore and coven history in original songs. 5. Watchman (sergeant-at-arms) - Assists in initiation rituals; in charge of safety & security at meetings and rituals. Indoors, checks locks and closes curtains; outdoors, finds safe places for rituals and posts sentries to warn off strangers approaching. Sets wards and arranges other magickal protection. Knows laws regarding freedom of religion and assembly, trespass ordinances etc. 6. Mistress-of, Master-of- (resource persons and teachers) - Any individual who has achieved great competency in a magickal skill may earn this title. They serve as a resource for the coven, and teach others. An initiate may choose to apprentice with any Mistress or Master. Fields: * Divinatory Arts (or sub-category, such as Tarot, Astrology, I Ching, Lithomony, Dreamcraft, Scrying, Radiesthesia etc.) * Herbalism (for healing, amulets/talismans, oils, incense) * Healing Arts (including herbal healing, psychic healing, aromatherapy, Bach remedies, polarity balancing, healing with stones, color therapy, chakras etc.) * Familiar Arts (magickal work with animals, totems, elementals, shapeshifting) * Talismanic Arts (designing & creating talismans & amulets) * Ritual Toolcraft (designing & creating ritual tools) * Runecraft (use of magickal alphabets) * Necromancy (communication with, or evocation of, the dead) * Psychic Skills (astral travel, telepathy, telempathy, clairvoyance, clairaudience, telekinesis, teleportation) * Incantation (Words of Power, charms, chants, mantras) * Fascination (trancework, hypnosis)

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This material was apparently excerpted from a book titled What is Odinism?. We encourage you to visit for more information. --sacred-texts Editor

ODINISM, WHAT IS IT? 1. What do you mean by Odinism?

Odinism isthe indigenous religiousfaith of theScandinavian, British and other peoples of Northern Europe; it is an amalgam of attitudes, ideas and behavior, both a personal faith and a communal way of life. In its beginnings Odinism is probably as old as our race. Historically it may be divided into three periods:

A. Before the coming of Christianity B. Its gradual merging with Christianity and the ensuing Period of Dual Faith, and C. Its efforts in the present century to free itself of Christian influences and to reassert its ancient independence.

2. How have the tenets of Odinism been preserved? Is there an Odinist holy book?

The ancient oral traditions of Odinism were during the Middle Ages embodied in writings, the Odinist books of wisdom, the principle of which are the Eddas. The poetic Elder Edda presents the Odinist cosmogony, the mythological lays and the heroic lays, including the story of Sigurd and Brynhild which were in later times moulded into the Lay of the Nibelungs. The Younger Edda is a prose synopsis of the Odinist faith.

3. When did Britain and the rest of Europe cease to be Odinist?

The first of our Northern countries to succumb to the false promises of the new religion were the Goths, in the fourth century of the Christian era; the Icelanders became Christians by official decree in the year 1000 CE, to be followed by the Scandinavian countries over the next two hundred years. England was "converted" between 597 and 686 CE and Scotland somewhat earlier (although some of the people of Ross-shire were still worshipping the old Gods as late as the seventeenth century). Ireland, when Patrick the Proselytizer landed there in the year 432, was described as "a heathen land"; Dublin and the other principal Irish towns were actually founded by Odinist Vikings, who dedicated the country to the god Thor.

4. Well, the people were converted to Christianity. Would you have denied them their freedom of choice?

They had no choice. Most of those who were "converted" had little knowledge of Christian doctrine; the new religion was imposed on them by sword and sermon. The Revd S. C. Olland's Dictionary of English Church History is explicit: "The adoption of Christianity generally depended upon State action: the king and his nobles were baptized and the people largely followed their example. . . . .The wholesale conversions. . . . . could not have implied individual conviction." On one day alone in the year 598 more than ten thousand English "converts" were baptized in a mass ceremony; it is unlikely that they had received a great deal of instruction in the Christian faith. Even in the twentieth century the vast majority of Christians are still quite ignorant of Christian doctrine. It was always so.

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5. Why do you say that Odinism was practiced in the Church during what you have called "the Period of Dual Faith"?

We can see the evidence everywhere, even today. When the foreign missionaries subverted Britain what they could they repressed and what they could not they ignored or adopted. The ancient spring renewal festival of Summer Finding was transformed into the Christian feast of the resurrection; the Mid-winter festival of Yule became Christmas. Not only the folk festivals connected with the great changes of season - May Day and Midsummer and Harvest - but numerous customs associated with life's milestones, birth and marriage and death, all showed that the old Gods lived on in the life and in the language of the people. Many of the external signs of the ancient faith were retained: water was consecrated and wood was blessed. A Christian writer, Professor P. D. Chantepie de la Saussaye DD, has said, "We recognize in this folklore a form of historical continuity, the bond of union between the life of the people in pagan and In Christian times." Even today when we say, "Touch wood!" we are recalling the sacred nature of an important symbol of our ancient religion; and how many people are aware that they are paying unconscious tribute to the Gods of Odinism when they light their Christmas or Paschal candles or their bonfire on the fifth of November? Or that the very "Christmas tree" is itself the World Ash of Odinism? Even the sign of the cross is really the sign of Thor's hammer!

6. How long did the Period of Dual Faith last?

The period during which Odinism was actually practiced within the Church extended in Britain from about the seventh century CE right down to the 1930's, when the purity of ancient worship was revived by a number of groups working outside the Church for the first time for more than a thousand years.

7. But the adoption of Christianity, a creed that preaches peace on earth and the equality of all men was, surely you must agree, a step forward in the civilizing of our people? Odinists were happy enough to put up with the new doctrines so long as they were allowed to go on practicing their own faith in peace. But the inherent contradiction at the heart of Christianity is that it denies in action the faith that it professes verbally. There is no history of religious warfare in Europe before the coming of Christianity. It is ironic indeed that the message of peace on earth has been propagated with so much bloodshed. As for the equality of all men, we just do not believe in it; and even the Christian god has his "chosen people".

8. Why is it now necessary to reassert what you describe as Odinism's ancient independence? Why can you not , in the present unsettled state of society, leave well alone. Surely we should be getting together, not creating more divisions amongst ourselves?

First of all it is necessary to state that because of its organic origins and development Odinism is a religion of visual truth. Nevertheless,for just so long as Christian and Odinist ethics coincided - even superficially - it was possible for Odinists to worship the Gods under their Christian designations; but only for so long as they remained adequate interpretations of the true divinities of Odinism (the nature of a god being of greater importance than his name).

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The Churches are today opposed to many of the things that Odinists hold sacred: they sin against nation and people by espousing causes whose ultimate aim is our destruction; they condone legislation that has given statutory approval to unnatural sexual deviance and perversion; they encourage criminal activities by calling for the exemption from punishment, or even prosecution, of whole categories of lawbreakers; they provide financial aid for revolutionary propaganda and even terrorist activities against our own people; they remain totally indifferent to the rape of our countryside in the short-term interests of economic gain and technology; and they have successfully divided the people of our own islands against themselves (eg, in Ireland). Life in Northern Europe is today, after fifteen hundred years of Christianity, almost entirely concerned with material wealth and self-indulgence and the Christian clergy have largely forsaken their spiritual vocations in order to preach the causes of subversion and revolution.

The people yearn for spiritual bread but have been offered by the Churches only a political stone. It is no longer possible for anyone who is aware of his debt to our past or who has concern for the future of our nation and race to remain within the Christian Church. This must not, however be taken to imply that Odinists bear hatred towards Christians; we recognize that there are many good and sincere people within the Christian community from whose example Odinists themselves could not fail to profit. But the Church is itself largely responsible for the "present unsettled state of society". Odinists see it as their duty to oppose those who menace the things that they regard as holy. If we cannot in justice always blame the sheep we should and do attack the shepherds.

9. But surely it would be preferable to have one god for all mankind?

Why? One god or many Gods, it really does not matter. Our true Gods are actually worshipped by peoples all over the world, using their own mythologies and adapting their worship to local cultures and conditions. We prefer to worship the Gods in our own way with people of our own kind. And we respect the right of others to their own beliefs. It was an Odinist gothi (priest), Sigrith, who told the foreign missionaries, "I must not part from the faith which I have held, and my forefathers before me; on the other hand I shall make no objection to your believing in the god that pleases you best."

10. You have mentioned the "Gods of Nature". Does this mean that Odinists are nature-worshippers?

Odinists recognize man's spiritual kinship with Nature, that within himself are in essence all that is in the greater world, which perform within him the same functions as in the world. Thus there are in man the four elements, the vegetative life of plants, an ethereal body - the god- soul - corresponding to the heavens, the sense of animals, of spiritual things and reason and understanding. Because in this way man comprises all the parts of the world within himself he is thus a true image of the Gods.

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Also containing the essence of the universe within themselves, the Gods are everywhere and in everything: they show themselves to us as fire, as a flower, as a tree. Odinists believe that all life should be lived in communion and in accord with the mind of the Gods. Christianity turned away from Nature and concentrated its adherents' attention on the human soul and became obsessed with the fall of man, by which it was implied that man had brought all Nature down into sin with him. Christian teaching encouraged man to see Nature only in her physical form whereas Odinists regard Nature as a true manifestation of the divine. "We and the cosmos are one," wrote D. H. Lawrence, "The cosmos is a vast living body, of which we are still part. The sun is the great heart whose tremors run through our smallest veins. The moon is a great gleaming nerve-centre from which we quiver forever. . . . Now all this is literally true, as men knew in the great past and as they will know again." Whoever shall properly know himself and all things in himself shall know the Gods. The Odinist, because of his awareness of his relationship with Nature, is able to feel a consanguineous kinship with plants and animals and the land - a complete oneness.

11. You speak of "the Odinist mythology". Do you really expect anyone to believe in a myth?

Every religion is mythical in its development. Mythology is the knowledge that the ancients had of the divine; it is religious truth expressing in poetical terms mankind's desire for personal and visible gods. The mythology of Odinism consists of a group of legends, fables and tales relating to The Gods, heroes, demons and other beings whose names have been preserved in popular belief. Our object must be to discover, with the help of our mythology, the Gods who manifest themselves throughout Nature: in the streets and in the trees and in the rocks, in the running streams and in the heavy ear of grain, in the splendor of the sun by day and in the star-strewn sky at night. But it is not the myth that Odinists believe in but the Gods whom that myth helps us to understand.

12. What, then, is the Odinist mythology?

Briefly, our mythology unfolds in five acts (which may be compared to the evolution of the seasons of the year):

A. the Creation (spring) B. the time preceding the death of Balder (summer) C. the death of Balder (summer's end) D. the time immediately after the death of Balder (autumn) E. Ragnarok, the decline and fall followed by the regeneration of the world (winter and spring)

The first effort of speculative man has always been to solve the mystery of existence, to ask what was in the beginning. The condition of things before the world's creation is expressed in the Eddas negatively; there was nothing of that which sprang into existence:

Nothing was Neither land nor sea, Nor cool waves. Earth was not , Sky was not, But a gaping void And no grass.

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Ymir was a frost-giant, eg chaotic matter:

From Ymir's flesh The world was made, And from his blood the sea. Mountains from his bones, Trees from his hair, And the welkin from his skull.

There were as yet no human beings upon the earth when one dayas the Gods Odin, Hoener and Loder were walking along the seashore they saw two trees from which they created the first human pair. Odin gave them life and spirit, Hoener endowed them with reason and the power of motion and Loder gave them blood, hearing, and a fair complexion. The man they called Ask ash)--and the woman Embla (elm). As their abode the newly-created pair received from the Gods Midgarth and from them is descended the whole human race.

Balder is the godof the summer, the favorite god ofall Nature and a son of Odin; he is one of the wisest and most eloquent of the Gods and his dwelling is in a place where nothing impure can enter. The story of Balder, well-known in the Northern countries, finds explanation in the seasons of the year, in the change from light to darkness; he represents the bright and clear summer and his death is the impermanent victory of darkness over light, of winter over summer, of death over life. When Balder is dead, all Nature mourns. His death presages the disaster of Ragnarok, the consummation of the world, followed by its cleansing and return to the primal state.

Ragnarok, the Twilight of the Gods, represents a great conflict between good and evil powers. The idea is already suggested in the story of the Creation in which the Gods are represented as proceeding from giants, that is from an evil and chaotic force. And whatever can be born must surely die. In the seasons and activities of Nature we see a constantly recurring picture of the necessity for death and the equal certainty of its being overcome. At Ragnarok all the worlds of Nature will be destroyed and even the giants must die. But from that catastrophe will emerge a renewed world and the Gods themselves will be born again. We see this drama enacted every year in miniature when autumn heralds the period of decline and decay until with the spring we witness the magic of resurrection and new life.

This, briefly told, is the myth that explained to our ancestors their origin and the origin of the world, the creation of life from chaos and the mergence of evolution and harmony.

13. Who is Odin?

Odinis the first and eldest ofthe Gods, the all-pervading spirit of the sun, the moon, the stars, the hills, the plains and of man. With his help were made heaven and earth and the first man and woman. All knowledge came from him; he is the inventor of poetry and discovered the runes; he governs all things, protects the social organization influences the human mind, avenges murder and upholds the sanctity of the oath. He is well named Allfather. And because he chooses to surround himself with a bodyguard of those who have fallen in battle he is also known as Valfather, Father of the Slain.

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In the mythology Odin's single eye (the other he sacrificed in exchange for wisdom) is the sun, his broad-brimmed hat the arched vault of heaven, his blue cloak the sky. A conspicuous passage in the Edda is Odin's sacrifice of himself to himself:

I know I hung on the windy tree nine nights through: I know I hung I know I hung myself to myself, on the tree that springs from roots unknown.

Order is the basis of Odin's government. Nature the garment by which he manifests himself. Odinism says: study the natural laws, conform to them and you will prosper; ignore them or violate them and you must suffer. Just so far as you study and obey Nature exactly so far will Nature reward or punish you. For under Odin the government of Nature is harmonious and unchangeable.

14. Who are the other Gods of Odinism? What kind of Gods are they?

We have already spoken of Odin and Balder. Of the other Gods the best- known is Thor, the most famous story concerning whom tells of this Warrior-God crushing the powers of chaos. He rules over clouds and rain and makes his presence known in the lightning's flash. He is the protector of the farm worker, the chief god of agriculture, a helpful deity who makes the crops grow and who also blesses the bride with fertility. In the words of Professor P. V. Glob, " He wishes all men well and stands by them in face of their enemies and against the new God, Christ." Tyr is the God of martial honor, the most daring and intrepid of the Gods. He dispenses justice in time of peace and valor in war. He it was who sacrificed a hand when overpowering the evil Fenris Wolf, showing us that we ourselves must be prepared to make sacrifices in order to protect ourselves and our kin from those who seek to cast our society into anarchy and chaos.

Frey is God of the harvest and is therefore also a God of fecundity and growth; some authorities believe that he and Christ may have become blended, in England at least, in so a God of fecundity and growth; some authorities believe that he and Christ may have become blended, in England at least, in the new religion of Christianity. Freya is a Goddess of love and the sister of Frey: barren women may invoke her and she is also the Goddess of death for all women. Another God, Vali, is called he Avenger because when he was yet only one night old he avenged Balder's death, thus demonstrating the moral obligation we have of punishing society's enemies. Other Gods include Brage, Heimdal, Vidar, Frigg and Forsete.

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The Gods of Odinism are the ordaining powers of Nature clothed in personality. They direct the world which they themselves created. They are referred to collectively as the Aesir, of whom every living thing forms a part (thus not all the Gods are necessarily good ones). Objects and phenomena that are regarded as greater or lesser Aesir are qualities such as thought and memory, and natural things such as the sun, rivers, mountains and trees as well as animals and ancestral spirits. There are also the guardian Gods of the land, of skills and occupations and the spirits of national heroes, the Einheriar and other men and women whose outstanding deeds and virtues have contributed to our civilization, culture and well-being.

15. Is there a table of commandments that sets out the rules to be followed by Odinists?

The main rules of Odinist conduct are listed in the Nine Charges which are:

1. To maintain candor and fidelity in love and devotions to the tried friend: though he strike me I will do him no scathe. 2. Neverto make a wrongsome oath: for great andgrim is the reward for the breaking of plighted troth. 3. To deal not hardly with the humble and lowly. 4. To remember the respect that is due great age. 5. To suffer noevil to go unremedied andto fight against the enemies of family, nation, race and faith: my foes will I fight in the field nor be burnt in my house. 6. To succor thefriendless but to putno faith in the pledgedword of a stranger people. 7. If I hear the fool's word of a drunken man I will strive not: for many a grief and the very death groweth out of such things. 8. To give kind heedto dead men: straw-dead, sea-dead or sword-dead. 9. To abide by the enactments of lawful authority and to bear with courage and fortitude the decrees of the Norns.

The Chargesare based on the rules oflife indicated by the High Song of Odin and in the Lay of Sigurd in which the Valkyrie gives counsel to Sigurd. They may be summarized as demanding in the struggle for life a self-reliance which should be earned by a love of learning and industry, a prudent foresight in word and deed, moderation in the gratification of the senses and in the exercise of power, modesty and politeness in intercourse and a desire to earn the goodwill of our fellow men.

16. The first four Charges seem fairly innocuous, but I must say the Fifth Charge sounds rather sinister! Isn't it all very violent and retributive?

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"To suffer no evil to gounremedied," does appear to run contrary to the trends of modern progressive thinking. And the idea of fighting "against the enemies of family, nation, race and faith" would be anathema to many people. Unlike the Christian, whose duty it is to "turn the other cheek" (advice that is more often observed ub tge breach than otherwise) and to be patient and long-suffering under the most grievous attacks, it is the duty of the Odinist to punish wrongs and above all those wrongs offered to his own family and kin. Society's enemies already know the basic law of life: that the race is to the strong and that the meek will inherit th earth only when the earth inherits them dust to dust. Others should also learn to recognize this truth.

17. What do you mean by "kinship loyalty"?

We mustof course give loyal service to anyoneor any concept to whom or to which loyalty is due. But we owe our loyalty in the fullest degree to our immediate family and to those who are related to us by blood-ties or blood-brotherhood. A husband owes loyalty to his wife, for instance, and vice versa, just as a son owes loyalty to his parents to a greater extent than to anyone outside the immediate family circle. Beyond that we owe allegiance to our own country and racial kindred before we can even consider giving it to strangers who must therefore have the last call upon us. But there may be occasions when loyalty to nation and kin must transcend even our loyalty to our own family.

This concern for kin is an essential part of Odinist teaching. More than twelve centuries ago the Christian proselytizer, Boniface, wrote of the Odinists, "Have pity on them, because even they themselves are accustomed to say, "We are of one blood and one bone". Filial love, patriotism and kinship loyalty are religious principles still adhered to by Odinists. In the words of the Edda:

We shall help our kinsmen as foot helps foot. . . If one foot stumbles then shall the other restore balance.

18. You seem to have an exaggerated respect for things like law and order! What about unjust laws?

No, not an "exaggerated respect for law and order"; just regard for the rules by which civilized man must live. But laws, to be just, must apply equally to all citizens and groups without discrimination. Odinists certainly have a duty to oppose what they regard as unjust laws but in doing so they accept the consequences of their opposition and do not expect to be given exemption or favorable treatment.

19. What view do Odinists take of modern, enlightened substitutes for traditional, repressive forms of punishment? Do you agree that the wrong-doer in our society is more often than not the victim of his environment and that we are thus all guilty?

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Odinists refuse to accept responsibility for the actions of others. Just as it would be wrong to accept credit for another person's merits so it is wrong to relieve the wrong-doer of responsibility for his actions. "Crime should be blazoned abroad by its retribution," wrote Tacitus. Punishment should be an unpleasant and memorable experience. Those in authority who neglect to punish the criminal adequately place themselves in the position of being accessories after the fact. Odinists believe that anyone who seriously or continually flouts the law should forfeit for a period of time his rights to protection under that law; enemies of the community should not be permitted to run with the hare and hunt with the hounds!

20. The Sixth Charge speaks about putting no faith in the pledged word of a stranger people. What is meant by "a stranger people"?

By "a strangerpeople" we mean those from differentcultures than our own. It is a warning that words often mean different things to different peoples, that their standards are not always the same as our own. It is simply one of those things in life that ought to be widely known and appreciated but does not seem to be!

21. Please explain the Ninth Charge, which speaks of "the decrees of the Norns". Who or where are the Norns?

The Norns are the three Fates of Northern mythology, the Goddesses of time. They are named Urd (the past), Verdande (the present) and Skuld (the future). They watch over man; they spin his thread of fate at his birth and mark out with it the limits of his sphere of action through life; their decrees are inviolable destiny, their dispensations inevitable necessity. Urd and Verdande, the past and present, may be seen as stretching a web from the radiant dawn of life to the glowing sunset, while Skuld, the future tears it to pieces!

Man's fate must be met but the way in which it is met rests with the individual; and by the way in which he meets his fate man is able to demonstrate his free will. This important principle shows a man that it is worth while fighting life's battles courageously while at the same time fate's inexorable nature allows no room for careful weighing of arguments for and against or for anxiety about the nature of things that are in any case destined to happen.

22. What other aspects of human behavior are admired by Odinists?

The Noble Virtues are held in high esteem. They are:

Courage Truth Honor Fidelity Discipline Hospitality Industriousness Self-reliance Perseverance

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The Odinist must do what lies before him without fear of either foes, friends or the Norns. He must hold his own council, speak his mind and seek fame without respect of persons; be free, independent and daring in his actions; act with gentleness and generosity towards friends and kinsmen but be stern and grim to his enemies (but even towards the latter to feel bound to fulfill necessary duties); be as forgiving to some as he is unyielding and unforgiving to others. He should be neither trucebreaker nor oathbreaker and utter nothing against any person that he would not say to his face. These are the broad principles of Odinist behavior, features of the spirit that made our Northern peoples great.

23. You call industriousness a Noble Virtue? What is so spiritual about that?

Industriousness is a virtue which, partly inherited, is nevertheless acquired largely through training and self-discipline; it is at once something we owe to ourselves, to our family and to the community. There is a time for relaxation as there is a time for most things but it is not, for instance, during our working hours; neither should it be at the expense of other members of the community by way of the so-called welfare state.

24. What about material possessions?

A principle of Odinism is the realization of the worthlessnessand fleeting nature of worldly possessions. Enough should be enough. Adam of Bremen, a Christian, remarked how Odinists with whom he had come into contact "lack nothing of what we revere except our arrogance. They have no acquisitive love of gold, silver, splendid chargers, the furs of beaver and marten or any of the other possessions we pine for". One thing alone is worth while in this life: the stability of a well-earned reputation. "Goods perish, friends perish, a man himself perishes," says the Edda "but fame never dies to him that hath won it worthily."

25. You describe self-reliance as one of the Noble Virtues. Surely even you must admit that none of us is, or can be, self-reliant in these days?

Self reliance does not, as you appear to suggest, imply selfishness or mean that a man must live in isolation from his fellows. We recognize that men are dependent upon Nature and on the community of which he forms part; he has obligations to that community as well as to his employer (or employees). He receives from society and he owes a debt to society. Odinism teaches that people must be encouraged to stand on their own feet and not to ask continually, "When is somebody going to do something for me?"

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26. Do Odinists believe in prayer?

Odinism is not a philosophy invented to ease mankind's comfort or to assuage his fears; that kind of religion acts against rather than in man's interests because it takes from him his independence and self-respect and makes of him a humble supplicant by encouraging him to shed his responsibilities. The person who prays to a saint or God asking for help or guidance is seeking to shift the responsibility from his own shoulders, surrendering his own faculties of thought and physical action, unless he also does something to help himself. To pray is to beg and plead; it is self-abasement ("we worms of the earth"). That is not the object of true religion which, as Carlyle has told us, is "transcendent wonder": wonder without limit or measure, reverent admiration alike for the immensity of creation, the inspiration of the human heart and the capability of the human brain.

Odinists in theirinveitan (praise); singular, inveita) callupon the Aesir to approach them in their thoughts as they themselves strive towards the Aesir. Through increased understanding is achieved wholeness, a unity with the Gods that helps us to think out our problems and how they may be overcome. We project the Gods within ourselves and that, externally realized, speaks to the divine in others. Through their invetian Odinists express gratitude for life and the world they live in and resolve to try to make it better - not just to leave it to "someone up there" or hope for something better in the next world.

27 How do Odinists regard good and evil?

Evil of itself cannot originatein man but must always beregarded as an intruder, like an illness or an affliction; as such it must be opposed and expelled. Good and evil are relative: there can be no absolute norm and actions must depend upon circumstances and motives as well as time and place. The ethical standards relating to custom and tradition are flexible and responsive to the specific demands of different ages, so that moral judgments of what is right and wrong cannot be placed in a fixed system of standards but must vary according to time and situation. Just as the world is constantly changing so are values constantly changing, so that nothing can be regarded as unconditionally good or evil in all ages. In general, that which disturbs the social order and peaceful evolution and causes unhappiness - including such natural disasters as floods and earthquakes, disease and pollution - obstructs the natural development of the world and must be regarded as evil. As for sin, Odinism knows but two major sins - perjury and murder: that is sin against the Gods and sin against one's fellow man.

28. Do you believe in Original sin?

Man is inherently good andthe world in which he livesis good. There is no sin in man which has been inherited from his first, or any other, ancestor; it is enough that he should be held responsible for his own actions. But a lthough his spirit is good, his flesh and his senses may succumb to evil, especially when by neglecting his own spiritual well- being he has left his defenses weakened. So it is necessary for him to be able to distinguish between what is good and what is evil.

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29 What do Odinists believe about marriage - and divorce?

Odinists support theinstitution of marriageand marital fidelity.But a broken marriage is and unhappy marriage and traditional Odinic law allows great latitude to separation of husband wife, at the will of both parties, if a good reason exists for the desired change. It is recognized that the worst possible service is rendered to those who are forced to live together against their will; but it must be borne in mind that marriage is basically a solemn exchange of vows between two people and as such can only be ended by agreement between the same two people.

30. Does Odinism offer salvation to those who believe?

Odinism offers no salvation in the sense in which that term is used by Christians. Instead, the Odinist seeks liberation by bringing the Aesir into the world of man and into his daily life - whether at home or at work. Liberation refers to the human condition as we know it, which is subject to birth and death and decay. It is not, " the kingdom of God which is with in you," but the Gods themselves which exist within man.

31. Does man possess an immortal soul? Is there a life after death and will people go to Odin in heaven?

Odinists believe that man consists of body (i.e. matter) and spirit or soul. Physical man is born, produces young and eventually dies. But the whole of Nature shows us that death is not final: the material body decomposes and recombines, it is regenerated and lives again. As it was in the beginning so it is now; every atom continues to exist and must exist as in the beginning. There is nothing new under the sun and what we call death is really nothing more than transformation.

Spiritual man is divided into two distinct souls, one passive, the other active, the divine and the human, which we call God-soul and human-soul. The first is in the fullest sense a divine being, contemplating a past eternity and a future immortality, occupying itself in contemplation rather than in action and to be regarded as a kind of guardian spirit. Although the God-soul and the material body are associated in this life, the former is not bound to man in the way that, say, a limb is (it may indeed absent itself from his body during sleep or periods of unconsciousness). Without the spirit there can be no motivation: when the physical change (i.e. death) takes place the God-soul passes to another living organism -a human being, a tree, an animal, perhaps a bird. This is the element that gives man his mystical attachment to a particular district or country (which is what we call patriotism): because it is where the God-souls of countless generations of ancestors dwell. It is because of this that man is compelled to nurture, love and defend his country, which is, in the purest sense, a holy land. The philosopher Fichte said, "Death is the ladder by which my spiritual vision rises to anew life and a new nature." This is also the reason why Odinists regard all life as sacred and unnecessary violence as criminal.

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The human-soul (or self-soul), is essentially individual to a particular person. It may be likened to his personality, his fame or his infamy. Because the whole of man's life is a continuing struggle of the good and light Gods on the one hand and the offspring of chaotic matter (the giants, Nature's disturbing forces) on the other, the human-soul is extremely active. It is involved in a struggle that extends to man's innermost being: both the human-soul and the God-soul proceed from the Gods; but the body be longs to the world of giants and they struggle for supremacy. If the human-soul conquers by virtue and courage then it goes after death to Valhalla, to fight in concert with the Gods against the evil powers. If on the other hand the body conquers and links the spirit to itself by weakness then after man's death the human-soul sinks to the world of the giants and joins itself with the evil powers in their warfare against the Gods. Long after his individual identity has been forgotten a man's human-soul, absorbed into the corporate spirit of the regiment, college, village, nation or other group, continues to demonstrate its immortality by inspiring future generations to noble deeds - or to acts of degradation.

32. If the God-soul migrates to other living things after death, how can you square this with, for example, the need to slaughter livestock in order to sustain human life? Isn't it rather like killing a God?

The God-soul must not be confused with the being that it inhabits. Animals, birds and trees have always been regarded by Odinists with respect; it is indeed probable that the domestication of some creatures arose from their former sacred character. Every living thing is a manifestation of the divine and its spirit is immortal: every time a tree is felled or an animal slaughtered it is indeed a kind of sacrifice. But the tree or the animal is only a temporary dwelling-place for the immortal God. Everything in Nature has a purpose and it is necessary in order that life may be sustained in others for such "sacrifices" to be made. Such an attitude encourages consideration and reverence for Nature and discourages its wanton despoliation. It is the unnecessary, cruel or unnatural killing of animals (or of human beings), the unjustifiable destruction of trees or landscape and the defiling of natural resources, that is wrong.

33. You have mentioned "ancestral spirits". Does this mean that Odinists believe in ancestor-worship?

The human-souls of one's own family ancestors provide us with moral strength and inspiration. Just as we received our spirit from Odin, so we received our physical being through our parents and our ancestors from time memorial. Our respect for ancestors maintains the continuity of the family, the kin and the race. We have a duty to try to attain the ideals of our ancestors and an equal duty of cherishing our descendants so that they in their turn will come to understand and realize our own hopes and ideals. Life is continuing process: we must try to visualize ourselves as ancestors; for ancestors and descendants are genealogically one. Edmund Burke once remarked that society was a partnership between those who were living, those who are dead and those yet to be born; past and present and future are seen as a continuing evolvement and must be looked upon as complete being.

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34. What kind of status do women have within the Odinist community?

Odinists do not need reminding of women's rights! Our religion anciently held women in high honor: not only are Goddesses included in the Odinist pantheon, but, when the Odinist priesthood is restored, all offices will be open to women just as they were before the Christian usurpation relegated them to permanent backbenches of religious life.

35. What are the chief festivals of the Odinic Rite?

In ancient times there were three great festivals: Yule (the Mid-Winter Festival), Summer Finding (or spring equinox) and Winter Finding (autumn equinox). To these we nowadays add the Midsummer Festival.

Yule, the popularFestival ofMid-Winter (sometimescalled theFestival of Light), heralds the beginning of the Odinist year. It is the birthday of the unconquered sun, which at this time begins to new vigor after its autumnal decline when, having descended into darkness, it pauses, kindles the fire of germination and ascends renewed with the fruit of hope. The Mid-Winter Festival includes the Twelve Nights of Yule, encapsulating the twelve months of the year in miniature, and culminates in the celebration of Twelfth Night.

Summer Finding, in March, is the Festival of Odin. It celebrates the renewal, or resurrection, of Nature after the darkness of winter. It was transformed by the Christians into their Easter (named after the Odinist Goddess of the Saxons, Ostara), Rogation and Whitsun and was also recalled in folk custom by the festivities of May Day.

The Midsummer Festival, theFeast of Balder, is thegreat celebration of the triumph of light and the sun.

Winter Finding mourns the death of summer and heralds the coming of autumn. It is dedicated to the god Frey, patron of the harvest, and is also sometimes called the Charming of the Fruits of Earth, when we render thanks for the years supply of life-giving foods.

36. What other Odinist festivals are there?

Besides the great festivalsthere are a number ofsecondary festivals and also some commemorations of local Gods or various aspects of life.

The secondary festivals of the Odinic Rite are: The Charming of the Plough, January 3 The festival ofVali, Febuary 14, whichcommemorates the family andis an occasion for betrothals, the renewal of marriage vows and vows of kinshiployalty. The festival of the Einheriar on November 11, known asHeroes' day, which honors the dead.

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37. What is the Odinist Committee?

The committee for the Restoration of the Odinic Rite (to give its full title) was set up on April 23, 1973 with the limited objects of restoring Odinist ritual and ceremonies, to define Odinist faith and doctrine and to constitute a teaching order of gothar (singular: gothi, meaning priest of teacher). When these immediate objects have been achieved the Committee will disband. In the past not a great deal of attention was paid to systemizing the doctrinal aspects of Odinism and consequently the body of writing on the subject has remained limited and uneven. The Odinist Committee will place the worship of the Aesir on a more formal and permanent basis.

38. How do I go about becoming an Odinist?

First of all by understanding, thenby believing. You do not have to "be born again" but you are expected to live your whole life according to the Odinist precepts. There is a ceremony of reception (or initiation) into the Odinist community for those who wish it. The secretary of the Odinist Committee, 10 Trinity Green, London, E1, will be able to tell you whether there is an Odinist group in your neighborhood or, if there is not one, how you may form one.

39. Can the Odinist Committee supply me with a list of Odinist temples and shall I be permitted to attend some of the inveitan?

There are at presentno Odinist hofs (temples) in Great Britain open for public worship. Odinism starts with the individual and extends, through the family, to the community and the world. So with worship, which is at present practiced mostly at family level, the festivals of the Odinist year being celebrated in the home, with friends and other Odinist sometimes being invited to participate. But it is expected that various regional meeting places will be authorized when eventually the ritual of Odinist worship has been fully restored and gothar licensed by the successor body to the Odinist committee.

These things are thought the best: Fire, the sight of the sun, Good health with the gift to keep it, And a life that avoids vice.

The High Song of Odin *

* The verse from The High Song of Odin is from Paul B. Taylor and W H Auden's translation of The Elder Edda and is reproduced by permission of Messrs Faber and Faber. Other quotations from the Eddas in the foregoing pages are from the translation by Rasmus B. Anderson.

FOR MORE INFORMATION WRITE:

Midgard Pagan Computer Bulletin Board P.O. Box 256 North Highlands, CA. 95660

(916) 338-4214 8:00 pm to 6:00 am (PST) daily 300/1200 baud ***** Call at these times with your computer. *****

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STRINGS ON THE WINDS by Taliesyn map Avaon ...And it came to pass that into this time of great turmoil, there came a man clad simply and carrying unto himself little else than a harp, the likes of which I have yet to see.His name was Ahrian and he made known that he was Bard.He went unto the house of a village elder, asked lodging, and was granted it.There he stayed and he sang from the green and played the songs which drifted into the air as if they were the air itself. One afternoon I made to inquire of him his whereabouts and what was Bard. He said unto me: 'You speak little else to me but nonsense. Speak clearly and I shall answer as I can.' He took the harp into his lap. 'What then is your trade?' 'I am Bard. Mine is the way of music, song, and tale. In this lies my being.' 'Then you are a minstrel or story-teller?' 'I am both and neither. I am minstrel and story-teller in what I do, but I am Bard in what I am.' 'I do not understand.' 'Then listen and I shall make it known to you. Music lies at the base of the world. It is magick in itself, and it contains other things that are it's nature. I am Bard and bound to the music, as it is my existence. I work the music as a fine silversmith works the silver into a cup. So I work the music into a fine remembrance of the past. Or time hence. Or man and woman present. So the music works for me and does my bidding, as I in turn do its bidding in the working.' 'You speak of magick as the music and music as the magick. Which is it then? Is music the cause of the magick, or is magick the cause of the music?' 'Both are true. In playing the song I am working in the magick, and in working in the magick I am drawn to work a song. Such is my call.' 'What of tales then?' 'They are great and beauteous. In splendor they cannot be equalled, for the Gods run thru them as the maids run through fields of grass in the Spring.' 'What Gods are these of which you speak?' 'All Gods to some, and none to others. It is as you see. And then it is as it is.'

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'What of these do you worship?' 'I worship none and I worship all. I worship not, and devoutly pray unto the Muses. Mine is not the way of the zealot, but of the song.' 'How then do you work your magick if the Gods are not yours?' 'Ahh, but they are mine. I do not see the Gods as they appear to others, but as they are in the song of a bird in summer, or a stream in the Spring. My magick is not of them, but is them of their essence. It aids them to survive and pierces their nature as the light pierces the darkness.' ...And so I bid him let me rest, that I might ponder and inquire further on the morrow. As I left him, I heard a sweet melody drift into the hollows... ******************************** In this age of rebirth for many of the ways of the Craft, it has often come to my attention that there is not a similar revival of the Bardic arts in force. However, as we move into a New Age, it is distressing to see so few wielding the candle to light the path. Thus armed with this dearth of those practicing the Bardic Way, I have decided to set forth some illumination into the subject of Bardism. In the classical concept, the Bard was many things: a musician, a songster, a story-teller, a historian, a collector of lore both magickal and mundane. He also served the community in announcing through his arts the coming Circles. However, should he attend this Circle, he would be little else than a minion of the Watchtower's guardians. Of all these things, I must point out that he was a magickal individual, whose concerns tended not towards ritual, but application. His song was his work of magick, and could either be loving and compassionate or cold and harsh as the case warranted. He was restricted in many ways in the expression of his duties inherent in the office and title he carried. The title 'Bard' was (and is) worn with pride for it was a religious indication and a general term for a way of life. This introduction leaves us with one nagging question: What is the Bard of today? It is this question that I shall address in full in coming articles. Each will contain a conversation with Ahrian (an actual 15th century Scots Bard) and a discussion of the concepts involved. Later, I will include samples of the Bard's art by my hand and that of Seamus Myrick, an Irish Bard I know personally. Blessed Be! Mike Nichols

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A Circle Purification that doesn't use Incense: for asthmatics, those with allergies, and those with other pulmonary disorders by Matrika, co-sysop of PAN- the Psychic Awareness Network, 300/1200/2400 baud at 1-703-362-1139 This ritual was inspired when someone in our circle back in Central Massachusetts started dating a young woman who was a great herbalist, knowledgeable about crystal healing, a competent tarot-reader and a beginning astrologer. She had read "Spiral Dance" by Starhawk on the Craft of the Wise (Wicca) and wore a pentagram around her neck, but couldn't try circle work because she was allergic to smoke and had a serious asthma problem. So, heres the rite. You prepare your altar as usual, with the exception of the incense and incense burner. 5 non-electric pot-pouri burners filled with water and an appropriately scented pot-pouri should be on or near the altar with 5 candles. Be sure that you use the correct type of candles for your pot-pouri burners, as other types can destroy the burners. Put these on the altar, which should be at the center of the circle and facing North or East according to your custom. If they do not fit without obstructing the work, place them in a semi-circle at the foot of the altar. Have matches there to light the candles under them at the proper time. The rite (Leader 1 should be a male, if possible. Leader 2 should be a female, if possible.) Leader 1 - blessing the water and herbal mixture in each pot-pouri burner with the wand. a long-stem rose with the thorns removed can be used for a wand if you do not yet have one. Of course, this must be replaced each time you do a ritual - "By Fire and By Air By Water and by Earth by the Lady and the Lord I conjure thee to purify our circle this night" all- " So mote it be" He takes one of the burners and the matches to the North where he lights it. Leader 2 accompanies him with her wand, after he lights it she raises her wand and says Leader 2 - "By fire and air By water and by earth Let us purify the Northern Quarter of our circle"

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There is a pause during which everyone visualizes (vividly imagining in every detail from a relaxed, meditative state) an arc of rainbow light forming that quarter of the circle then, when she lowers the wand, everyone responds. all - "So Mote It Be" Leader 1 returns to the central altar and gets the next burner, placing it in the East and lighting it. Leader 2 continues in the same way as above. This procedure is then repeated in the South and then in the West. Each time the invocation is changed to reflect the direction they are in. Each time the group visualizes the rainbow arc of light. And after each direction, Leader 1 returns to the center to get the burner for the next direction ready. By constantly returning to the center each time, the emphasis is placed there. After the Western quarter is lit, Leader 1 places the final burner on the altar, between the candles, where the incense burner would be if there was one and lights it. Leader 2 stands before the altar, raises her wand and says Leader 2 - "By Fire and by air By water and by earth Let us purify the sacred center of our circle where Heaven and Earth Unite and Where the Lord and Lady are joined in love." While her wand is raised, everyone visualizes the rainbow light from the outer circles flooding in to the center and filling the circle with harmonious vibrations and energies. After a few moments, she lowers her wand and everyone responds. all- "SO mote it be" The circle casting is continued as usual with the invocations of the elements at the 4 corners, according to your tradition. Then the actual circle-casting is done as usual. After this do whatever rite and/or magick you would usually do and close in the usual manner. Be sure to snuff the candles and not to blow them out. Use a silver teaspoon to do this, if you don't have a snuffer. This ceremony ONLY replaces the part of the rite where you sprinkle with salt-water and then cense the circle to purify it in PREPARATION for the actual circle casting. It is NOT the full casting of the circle. (Some traditions purify with all 4 elements separately, sprinkling salt on the floor for earth, water on the floor for itself, censing the circle for air, and carrying a candle around for fire. Either way this rite replaces the elemental purification, as the burners embody all 4 elements - the water for itself, the candle for fire, the herbs for earth, and the scent the steam gives off for air.) OF course the pot-pouri burners used for this should only be used in your psychic work and should have been consecrated or smudged (by someone who can deal with the smoke) in preparation for this ritual.

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To prepare appropriate pot-pouri scents for the purpose of your rites, use the directions for making the various home-made herbal incenses traditional in Witchcraft and in Magick; however, don't grind them with a mortar and pestle as you would in making incense. If you do not know the recipes for these, any of the Scott Cuningham books on making incenses would provide them for you. They are available from Llewelyn Publishing, box 64383 St. Paul Minnesota. (They will send you a free catalogue on request) Despite the initial cost involved in obtaining the 5 burners, it is highly suggested you do it that way for two reasons" 1. In anything but a very small and enclosed space, you will not get enough scent to represent the air element sufficiently for magickal and ritual working. and 2. To represent all 4 elements in EACH of the quarters and in the center of the circle is very important in establishing the traditional boundaries between the worlds (the ordinary and non-ordinary or shamanic realities) that is the purpose of casting the circle and creating sacred space. ALSO IF YOU TRY TO CARRY A POT-POURI BURNER THAT IS LIT AND HOT ENOUGH TO BE GIVING OFF THE SCENTED STEAM AROUND THE PERIMETER OF THE CIRCLE, YOU WILL CERTAINLY BURN YOUR FINGERS BADLY. (It is not appropriate to bring a pot holder into circle to carry it either! PLEASE!) I hope this is helpful to those who have breathing problems and wish to perform magick. (submitted to Harvest newsletter, under JUKNO)

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MONROE TECHNIQUES FOR ASTRAL PROJECTION

Note: After having studied many methods of Astral Projection, I have found that this is the easiest to do. Monroe teaches these techniques in a week, but they can be easily done in a day, with proper devotion. I feel that this technique is superior to others because it doe not require intense visualization, which many people cannot do. enjoy!

(Taken from Leaving The Body: A Complete Guide to Astral Projection, D. Scott Rogo, prentice Hall Press)

One of the chief barriers people learning to project face is fear. Many are afraid that they may die, or be harmed in some way as a result of their projection. Nothing could be farther from the truth. The Canterbury Institute, renowned for its occult studies, executed an experiment in projection involving over 2,000 people. None of them were hurt in any way by this, and now, three years later, none have complained of any newly arising problems.

Once you are aware that you cannot be harmed by projecting, you should begin monroe's techniques, step by step.

Step one: Relax the body. According to Monroe, "the ability to relax is the first prerequisite, perhaps even the first step itself" to having an OBE. (out of body experience) This includes both physical and mental relaxation. Monroe does not suggest a method of attaining this relaxation, although Progressive Muscle relaxation, coupled with deep breathing exercises (inhale 1, exhale 2, inhale 3.... until 50 or 100) are known to work well. Step two: Enter the state bordering sleep. This is known as the hypnagogic state. Once again, Monroe doesn't recommend any method of doing this. One way is to hold your forearm up, while keeping your upper arm on the bed, or ground. As you start to fall asleep, your arm will fall, and you will awaken again. With practice, you can learn to control the Hypnagogic state without using your arm. Another method is to concentrate on an object. When other images start to enter your thoughts, you have entered the Hypnagogic state. Passively watch these images. This will also help you maintain this state of near-sleep. Monroe calls this Condition A.

Step three: Deepen this state. Begin to clear your mind. observe your field of vision through your closed eyes. Do nothing more for a while. Simply look through your closed eyelids at the blackness in front of you. After a while, you may notice light patterns. These are simply neural discharges. They have no specific effect. Ignore them. When they cease, one

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has entered what Monroe calls Condition B. From here, one must enter an even deeper state of relaxation which Monroe calls Condition C-- a state of such relaxation that you lose all awareness of the body and sensory stimulation. You are almost in a void in which your only source of stimulation will be your own thoughts. The ideal state for leaving your body is Condition D. This is Condition C when it is voluntarily induced from a rested and refreshed condition and is not the effect of normal fatigue. To achieve Condition D, Monroe suggests that you practice entering it in the morning or after a short nap.

Step Four: Enter a state of Vibration. This is the most important part of the technique, and also the most vague. Many projectors have noted these vibrations at the onset of projection. They can be experienced as a mild tingling, or as is electricity is being shot through the body. /their cause is a mystery. It may actually be the astral body trying to leave the physical one. For entering into the vibrational state, he offers the following directions:

1. Remove all jewelry or other items that might be touching your skin. 2. Darken the room so that no light can be seen through your eyelids, but do not shut out all light. 3. Lie down with your body along a north-south axis, with your head pointed toward magnetic north. 4. Loosen all clothing, but keep covered so that you are slightly warmer than might normally be comfortable. 5. Be sure you are in a location where, and at a time when, there will be absolutely no noise to disturb you. 6. Enter a state of relaxation 7. Give yourself the mental suggestion that you will remember all that occurs during the upcoming session that will be beneficial to your well-being. Repeat this five times. 8. Proceed to breath through your half-open mouth. 9. As you breath, concentrate on the void in front of you. 10. Select a point a foot away from your forehead, then change your point of mental reference to six feet. 11. Turn the point 90 degrees upward by drawing an imaginary line parallel to your body axis up and above your head. Focus there and reach out for the vibrations at that point and bring them back into your body.

Even if you don't know what these vibrations are, you will know when you have achieved contact with them.

Step five: Learn to control the vibrational state. Practice controlling them by mentally pushing them into your head, down to your toes, making them surge throughout your entire body, and producing vibrational waves from head to foot. To produce this wave effect, concentrate of the vibrations and mentally push a wave out of your head and guide it down your body. Practice this until you can induce these waves on command. Once you have control of the vibrational state, you are

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ready to leave the body.

Step six: Begin with a partial separation. The key here is thought control. Keep your mind firmly focused on the idea of leaving the body. Do not let it wander. Stray thought might cause you to lose control of the state. Now, having entered the vibrational state, begin exploring the OBE by releasing a hand or a foot of the "second body". Monroe suggests that you extend a limb until it comes in contact with a familiar object, such as a wall near your bed. Then push it through the object. Return the limb by placing it back into coincidence with the physical one, decrease the vibrational rate, and then terminate the experiment. Lie quietly until you have fully returned to normal. This exercise will prepare you for full separation. Step seven: Dissociate yourself from the body. Monroe suggests two methods for this. One method is to lift out of the body. To do this, think about getting lighter and lighter after entering this vibrational state. Think about how nice it would be to float upward. Keep this thought in mind at all costs and let no extraneous thoughts interrupt it. An OBE will occur naturally at this point. Another method is the "Rotation method" or "roll-out" technique. When you have achieved the vibrational state, try to roll over as if you were turning over in bed. /do not attempt to roll over physically. Try to twist your body from the top and virtually roll over into your second body right out of your physical self. At this point, you will be out of the body but next to it. Think of floating upward, and you should find yourself floating above the body. Monroe suggests you begin with the lift-out method, but argues that both are equally efficacious.

If, after all this, you still can't project, I recommend purchasing Leaving The Body, by R. Scott Rogo. It only costs $7.95 and contains another eight or so techniques. Not all techniques work for everyone, but chances are you'll find one that works for you in this book. Good luck!

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History (c) 1988, by Weyland Smith and The Rocky Mountain Pagan Journal "Mommy, how old are we?" Does our faith come down to us in Apostolic succession from "that time whereof the memory of man runneth not to the contrary", or was our religion dreamed up in the nineteenfortiesbyaretiredBritishcivilservantwiththe collaboration ofa dyingheroin addictandpoet? Does itreally matter? To whatextent themodern practitionersof paganismmay lay ajust claimto themantleof theirpredecessorsfrom thetwelfth centuryhas beena matterof greatdebate bothwithin andwithout the Craft community almost from the moment Gerald Gardner published _Witchcraft Today in 1954.*1* Though the debate is continued with somewhat less fervor today than it was in the 1960s,ithasnever whollyceasedanditcontinuesto beaCrisis of Faith which besets many practitioners of paganism every year. Itcan beatroubling questionto face,especiallyif one's early teachers tried to justify their credentials by claiming that what they taught had great antiquity. The question isn't any easier to answer with truth or objectivity when there is a bunch ofradicalfundamentalistsrunningaroundseekingtoclaim that we aren't really a religion and so of course we aren't entitled to protection under the First Amendment. It is a sign of progress, I think, that there seems to be less of that sort of teaching today than there was when I began my studies. Today most of the teachers that I know are secure enough in their religion that they can face the staggering thought that the ethical and philosophical system that guides their lives may indeed be younger than some of them are. The plain fact is that we simply don't know. Gerald Gardnerand CharlesLeland*2* mayhave triedto palm fiction off on the world as fact. It's certainly been tried before--and since. On the other hand, they may each have been reporting the truth as they found it. It certainly is a fact thatnoone Iknowhasever comeacrossany BookofShadowsthat dates before the beginning of this century. Presumably, if one exists,sayintheBritishMuseum, itwouldhavebecomeknownto scholars looking into the subject over the last half century. GrantedthattherewaslessburninginEnglandthan elsewherein Europe, but there was enough that surely some physical evidence would have survived in the hands of the government if nowhere else. The VaticanLibrary,of coursemayyet turnup sucharelic. Theirfailure todosoat thistimecanbeexplained aseasilyby the lack of such a document as by a possible desire to suppress it. We may never know that one, but when push comes to shove, does it really matter? Thomas Jefferson, speakingon the questionof whether black colonial slaves were Americans or not is said to have remarked

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"They're people and they're here. If there's any other requirement,Ihaven'theardofit."Perhapswemightparaphrase Jefferson a bit and remark that the modern practitioners of Witchcraft are undeniably here and a large number of them are sincere intheirbeliefs. Thatinitselfshouldqualify usasa religion. Perhaps as important as the legal question is our own self image. Would a "real witch" from the middle ages recognize or disownone ofhersisters oftoday? Wouldshewant togowith a "New Age" circle, a Dianic grove, a Gardnerian coven, or would she laugh hysterically at the bunch of us and walk off into the sunset? While the antiquity of our current practice of witchcraft shouldn't be a matter of serious concern, to us _or to our detractors,itsauthenticityshouldbe.Thesearchforourroots must continue to be pursued by serious scholars and magicians alike in order that we may come as close as possible to the ideals andpurposesofourancientpredecessors.Thereisavery practical reason why this is so. That reason is tied up in somethingcalledan_egregore. Onthesubjectofan egregore,I would like to quote extensively from a recent article in _Gnosis by Gaetan Delaforge: ..."An egregore is a kind of group mind which is created when peopleconsciouslycometogetherforacommonpurpose.Whenever people gather together to do something and egregore is formed, butunlessanattemptismadetomaintain itdeliberatelyitwill dissipaterather quickly.Howeverifthe peoplewishtomaintain it and know the techniques of how to do so, the egregore will continue to grow in strength and can last for centuries. An egregore has the characteristic of having an effectiveness greater than the mere sum of its individual members. It continuously interacts with its members, influencing them and being influenced by them. The interaction works positively by stimulating and assisting its members but only as long as they behaveand actinlinewith itsoriginalaim.It willstimulate both individually and collectively all those faculties in the groupwhichwillpermittherealizationoftheobjectivesof its original program. If this process is continued a long time the egregore will take on a kind of life of its own, and can become so strong that even if all its members should die, it would continue to exist on the inner dimensions and can be contacted even centuries later by a group of people prepared to live the livesoftheoriginalfounders,particularlyiftheyarewilling to provide the initial input of energy to get it going again.

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If the egregore is concerned with spiritual or esoteric activities its influence will be even greater. People who discoverthekeyscantapinonapowerfulegregorerepresenting, for example, a spiritual or esoteric tradition, will, if they follow the line described above by activating and maintaining suchanegregore,obtainaccesstotheabilities,knowledge,and driveofall thathasbeen accumulatedin thategregoresince its beginnings. Agroup ororder whichmanages to dothis can,with a clear conscience, claim to be an authentic order of the tradition represented by that egregore. In my view this is the only yardstick by which a genuine Templar order should be measured."*3* Mr. Delaforgewas writingabout theKnights Templarand the various groupsclaimingto representitin moderntimes, butthe parallel with ancient witchcraft and the many diverse groups claimingto representittodayisobvious. Ihopethebenefitto be gained by reconstructing as faithfully as possible the attitudes and goals of our ancient brethren is equally obvious. In her books "The Sea Priestess" and "Moon Magic", Dion Fortune was demonstrating this technique. Vivien LeFay Morgan wasattemptingnothinglessthanthe reactivationoftheegregore of the Atlantean priesthood. When Gerald Gardner published "Witchcraft Today", he embarked upon the outward steps of his part of the reactivation of the egregore of the old witch cult in western Europe. The inward steps were probably begun by one or more of the magical lodgesof theearlytwentiethcentury,mostlikelyDionFortune's Society of the Inner Light during its "pagan phase" in the late twentiesandthirties.*4*Gardner'spublic worksservedtobring the reactivated egregore into contact with an increasingly receptive populace where it could gather unto itself the additionalpsychicenergyitneededtobecomeonceagainaviable force in the world. How well it has achieved this end is to be observed by anyone with the eyes to see. I personally think that our job in this generation is to deepen and strengthen our ties with this newly reawakened force in the world; to learn from it and to draw inspiration from it, and to bring the Craft back from the status of a "cult" to that of a genuine religion. To do this we must learn more of the goals,ideals,andambitionsofourbrothersandsisterswhohave gone before--as they really were, not as we would like them to have been.

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Please notethat theidea isnot necessarilyto recreatethe _practices of our predecessors, particularly if we are talking about things like blood sacrifice. One should note that this practicewasfollowedby thejewsinbiblicaltimes,but thatin moderntimes theydon't doit. This doesnot keepthemodern jew frominteracting withthe egregoreof hisancient faith. Judaism has surely progressed since the time of the Ceasars, so has the Craft. The idea, when activating and interacting with an egregore is to re-create the _goals and _attitudes of the founders. That doesn't freeze the practitioner into practices which have long since been outgrown. WhatI thinkweneednow ismorerealscholarship. Whatdid Samhainreallymean toourpredecessors;or Beltane;orImbolc? Not only howdid theycelebrate it,but how didthey _feelabout it? Platitudes about"fruitfulness and fertility"are simplytoo superficial. This is not madeany easier by the factthat these observances were pastoral and agricultural while most of us are city dwellers who do well to keep a potted plant alive through one summer. An attempt in this direction was made by the Holy Order of SaintBrigitnearFortMorgan,Coloradoabout tenyearsago.The farm is gone now and its residents are scattered, yet it cannot be said to have entirely failed of its purpose. Many of the former participants in the experiments can be found today, quietly practicing the Craft. This is not to say that we all should sell our goods, quit our jobs, and move out into communes somewhere, but we must at the leastestablishcloseenoughcontactwiththeharshrealitiesof this world that we can appreciate how frightening the onset of winter must have been to those who had no central heating, food storesorwelfare tofallback upon.Whenwe havedonethis, we will,perhaps,be ableto recapturethemindset ofthePriestess at Samhain. These truths are not to be found in the Fantasy fiction sectionofB.Dalton's,butinthehistoryandanthropologylibr- aries of our local universities. The reading is much dryer and lessfun,but ittalksaboutthe peopleasthey reallywere.It isn't afantasy worldto hidefromreality in,but neitheris it a dead end. It can take us back in time and forward in our understandingsothatwemayreallycontacttheancientreligion of witchcraft as it was, learn from it, and pass it on, rejuvenated and strengthened to our children.

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Notes 1. Gerald B. Gardner, _Witchcraft _Today, (London: Rider and Company, 1954) reprinted (New York: Citadel Press, 1971) 2. Charles Godfrey Leland, _Aradia, _or _Gospel _of _the _Witches, (London: David Nutt, 1899; reprinted (New York: Samuel Weiser, 1974) 3.GaetanDelaforge,_Gnosis,"TheTemplarTradition: yesterday and today", No. 6, (Winter 1988), pp 8-13. 4. Alan Richardson, _Dancers _to _the _Gods, (London: The Aquarian Press, 1985)

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History of Witchcraft As I am trying to put this all together, I hope to bring about an understanding that Witchcraft, like any religion, has undergone it's changes throughout the centuries. It is my personal feeling, however, that the religion of Witchcraft has undergone far fewer changes than any other in history. As the song sung by Neil Diamond starts: " Where it began, I can't begin to knowin..." Witchcraft, sorcery, magic, whatever can only begin to find its roots when we go back as far as Mesopotamia. With their deities for all types of disasters, such as Utug - the Dweller of the Desert waiting to take you away if you wandered to far, and Telal - the Bull Demon, Alal - the destroyer, Namtar - Pestilence, Idpa - fever, and Maskim - the snaresetter; the days of superstitution were well underway. It was believed that the pharaohs, kings, etc. all imbued some power of the gods, and even the slightest movement they made would cause an action to occur. It was believed that a picture, or statue also carried the spirit of the person. This is one of the reasons that they were carried from place to place, and also explains why you see so many pictures and statues of these persons with their hands straight to their sides. In the Bible, we find reference to "The Tower of Babel" or The Ziggurat in Genesis 11. "Now the whole world had one language and a common speech. As men moved eastward, they found a plain in Shinar (Babylonia) and settled there. They said to each other, `Come, let's make bricks and bake them thoroughly.' They used brick instead of stone, and tar instead of mortar. Then they said, `Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth.' But the Lord came down to see the city and the tower that the men were building. The Lord said,`If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. Come let us go down and confuse their language so they will not understand each other.'" It goes on to say that the tower was never finished. In other references, we find that the "Tower" was in fact finished, and that it was a tower that represented the "stages" between earth and heaven (not a tower stretching to the heaven in the literal sense.) From this reference, it was a tower built in steps. A hierarchy on which heaven and hell were based. It was actually a miniature world representing the Mountain of Earth.

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Each stage was dedicated to a planet, with its angles symbolizing the four corners of the world. They pointed to Akkad, Saburtu, Elam, and the western lands. The seven steps of the tower were painted in different colors which corresponded to the planets. The "Great Misfortune:, Saturn, was black. The second was white, the color of Jupiter. The third, brick-red, the color of Mercury, followed by blue, Venus; yellow, Mars, gray or silver for the moon. These colors boded good or evil, like their planets. For the first time, numbers expressed the world order. A legend depicts Pythagoras traveling to Babylon where he is taught the mystery of numbers, their magical significance and power. The seven steps often appear in magical philosophy. The seven steps are: stones, fire, plants, animals, man, the starry heavens, and the angels. Starting with the study of stones, the man of wisdom will attain higher and higher degrees of knowledge, until he will be able to apprehend the sublime, and the eternal. Through ascending these steps, a man would attain the knowledge of God, whose name is at the eighth degree, the threshold of God's heavenly dwelling. The square was also a "mystical" symbol in these times, and though divided into seven, was still respected. This correlated the old tradition of a fourfold world being reconciled with the seven heavens of later times. It is thought that here was the start to numerology, but for this to have developed to the point where they had taken into consideration the square as the fourfold world, it would have had to have developed prior to this. From Mesopotamia lets move over to Persia. Unlike the Mesopotamians, and Egyptians, who believed that all was done with either the favor or lack thereof of the Gods, the Chaldean star religion taught that luck and disaster were no chance events, but were controlled from the heavenly bodies (planets/stars) which send good and bad according to mathematical laws. It was their belief that man was incapable of fighting the will of the planet divinities. Though, the more this system evolved, the more the wise men read ethical values into man's fate. The will of the stars was not completely separate from man's behaviors. The stars were important, but not omnipotent in deciding man's fate. It was believed that the star Sirius would carry messages to the higher gods and he returned to announce their will.

Around the 7th Century B.C. Zoroaster, the Median prophet was preaching the doctrines that evil could be avoided and defeated. He brought about the principles of the good and evil spirits. Below, we will look at the beliefs and influences of this man's life which created the religion named after him.

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The first of the belief structure had to do with Ormazd (Ahura- Mazda) king of light, and his twin brother Ahriman (Anro-Mainyu) prince of darkness.

Zoroaster brought about the belief in the "holy war" (that between good and evil.) In this faith, the archangels (the spirits of Divine Wisdom, Righteousness, Dominion, Devotion, Totality, and Salvation) and the demons (the spirits of Anarchy, Apostasy, Presumption, Destruction, Decay, and Fury) were constantly at battle with one another. The archangels were controlled by Ormazd and the demons by Ahriman.

This religion had it's belief that in the end, Ormazd and his demons would prevail, but until then, Ormazd would keep the world safe.

It is interesting that the last of the demons (the demon of Fury) holds such a hard and fast thought that it was incorporated into the Hebrew and Christian belief structure. The last archdemon's name is Aeshma Daeva also know to the Hebrews as Ashmadai and to Christians as Asmodeus.

Asmodeus was the "chief of the fourth hierarchy of evil demons", called "the avengers of wickedness, crimes and misdeeds." He appears with three heads, a bull's, human, and a ram. He has goose feet, and a snake's tail. To appear more frightening, he also exhales fire and rides upon a dragon of hell.

It is said that Asmodeus is not to be feared. When you say to him: "In truth thou art Asmodeus," he will give you a wonderful ring. He will teach you geometry, arithmetic, astronomy and mechanics. When questioned, he answers truthfully.

The other demons tempt people away from the true worship of Mazda. They are Paromaiti - Arrogance, Mitox - The Falsely Spoken Word, Zaurvan - Decrepitude, Akatasa - Meddlesomeness, Vereno - Lust.

Much of the current day Christian beliefs were taken from this man's religion. (That of good and evil forces, the redemption, the "savior" factor, etc.)

From here, let us move on to Egypt where we will look at other mystical symbols and more history of magic and the craft.

The Sphinx was a mythological creature with lion's body and human head, an important image in Egyptian and Greek art and legend. The word sphinx was derived by Greek grammarians from the verb sphingein (to bind or squeeze), but the etymology is not related to the legend and is dubious.

The winged sphinx of Boeotian Thebes, the most famous in legend, was said to have terrorized the people by demanding the answer to a riddle. If the person answered incorrectly, he or she was eaten by the sphinx. It is said that Oedipus answered properly where upon the sphinx killed herself.

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The earliest and most famous example in art is the colossal Sphinx at Giza, Egypt. It dates from the reign of King Khafre (4th king of 4th dynasty; c. 2550 b.c.)

The Sphinx did not occur in Mesopotamia until around 1500 b.c. when it was imported from the Levant. In appearance, the Asian sphinx differed from its Egyptian model mostly in the addition of wings to the leonine body. This feature continued through its history in Asia and the Greek world.

Another version of the sphinx was that of the female. This appeared in the 15th century b.c. on seals, ivories and metalworkings. They were portrayed in the sitting position usually with one paw raised. Frequently, they were seen with a lion, griffin or another sphinx.

The appearance of the sphinx on temples and the like eventually lead to a possible interpretation of the sphinx as a protective symbol as well as a philosophical one.

The Sphinx rests at the foot of the 3 pyramids of Khufu, Khafre, and Menkure. It talons stretch over the city of the dead as it guards its secrets.

The myth goes that a prince who later became Thutmose IV, took a nap in the shadow of the half-submerged Sphinx. As he slept, the Sun-god (whom the Sphinx represents, appeared to him in a dream. Speaking to him as a son, he told the prince that he would succeed to the throne and enjoy a long and happy reign. He urged the prince to have the Sphinx cleared of the sand.

In his book on Isis and Osiris, Plutarch (A.D. 45-126) says that the Sphinx symbolizes the secret of occult wisdom, though Plutarch never unveiled the mysteries of the Sphinx. It is said that the magic of the Sphinx lies within the thousands of hands that chiseled at the rock. The thoughts of countless generations dwell in it; numberless conjurations and rites have built up in it a mighty protective spirit, a soul that still inhabits this time-scarred giant.

Another well know superstition of the peoples of Ancient Egypt was that regarding their dead.

They believed that in the West lies the World of the Dead, where the Sun-god disappears every evening. The departed were referred to as "Westerners." It was believed that, disguised as birds, the dead soar into the sky where in his heavenly barge Ra, the Sun- god, awaits them and transforms them into stars to travel with him through the vault of the heavens.

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The cult of the dead reached it's height when it incorporated the Osiris myth. Osiris was born to save mankind. At his nativity, a voice was heard proclaiming that the Lord had come into the world (sound familiar?). But his brother/father Seth shut him up in a chest which he carried to the sea by the Tanaitic mouth of the Nile. Isis brought him back to life. Seth then scattered his body all over the place. It is said that Isis fastened the limbs together with the help of the gods Nephtis, Thoth, and Horus, her son. Fanning the body with her wings, and through her magic, Osiris rose again to reign as king over the dead.

The Egyptian believed that a person had two souls. The soul known as Ba is the one that progressed into the afterlife while the Ka remains with the mummy. The Ka is believed to live a magical life within the grave. Thus the Egyptians placed miniature belongings of the deceased into the tomb. Such items as images, statuettes, imitation utensils, and miniature houses take the place of the real thing. They believed that the Ka would use these as the real item because the mortuary priests possessed magic that would make them real for the dead.

The priests believed that the gods could be deceived, menaced and forced into obedience. They had such trust in the power of magic, the virtue of the spoken word, the irresistibility of magic gestures and other ritual, that they hoped to bend even the good gods to their will. They would bring retribution to the deities who failed to deal leniently with the dead. They threatened to shoot lightning into the are of Shu, god of the air, who would then no longer be able to support the sky-goddess, and her star-sown body would collapse, disrupting the order of all things.

When Ikhnaton overthrew the Egyptian gods and demons, making the cult of the One God Aton, a state religion, he also suppressed mortuary magic. Ikhnaton did not believe in life after death.

As Christianity became a part of this nation, there is much evidence to show where the Christians of the time, and the pagans lived peacefully together.

In theology, the differences between early Christians, Gnostics (members - often Christian - of dualistic sects of the 2nd century a.d.), and pagan Hermeticists were slight. In the large Gnostic library discovered at Naj'Hammadi, in upper Egypt, in 1945, Hermetic writings were found side by side with Christian Gnostic texts. The doctrine of the soul taught in Gnostic communities was almost identical to that taught in the mysteries: the soul emanated from the Father, fell into the body, and had to return to its former home.

It was not until later in Rome that things took a change for the worse. Which moves us on to Greece.

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The doctrinal similarity is exemplified in the case of the pagan writer and philosopher Synesius. When the people of Cyrene wanted the most able man of the city to be their bishop, they chose Synesius, a pagan. He was able to accept the election without sacrificing his intellectual honesty. In his pagan period, he wrote hymns that follow the fire theology of the Chaldean Oracles. Later he wrote hymns to Christ. The doctrine is almost identical.

To attempt to demonstrate this...let's go to some BASIC tenets and beliefs of the two religions:

Christian Beliefs

The 10 Commandments

1.) You shall have no other gods before me.

To the Christian, this means there will be no other God. Yet, in the bible, the phrase is plural. I does not state that you will not have another god, it says that you will have no other gods before the Christian God.

In the case of the later, it could be interpreted to mean that whereas other gods can be recognized, as a Christian, this person should place YHVH ahead of all gods recognizing him/her as the supreme being of all.

2.) You shall not worship idols

Actually, what it says in the New International Version is "You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me, but showing love to thousands who love me and keep my commandments.

3.) You shall not take the name of the lord in vain.

This one is pretty self explanatory. When a person is calling on the lord he/she is asking the lord for guidance or action. Thus, the phrase "God damn it!" can be translated into a person asking the lord to condemn whatever "it" is to hell. The phrase "To damn" means to condemn to hell. In modern society, several phrases such as the following are common usage: "Oh God!", "God forbid!", "God damn it!", "God have mercy!" Each of these is asking God to perform some act upon or for the speaker with the exception of "Oh God!" which is asking for Gods attention.

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4.) Remember the Sabbath and keep it holy.

Depending on which religion you are looking at (i.e. Jewish, from which the 10 commandments come; or Christianity, which adapted them for their use as well.) the Sabbath is either Saturday or Sunday. You may also take a look at the various mythological pantheons to correlate which is the first and last days of the week...(i.e. Sun - Sunday.. Genesis 1:3 "And God said, "Let there be light,' and there was light., Moon - Monday.. Genesis 1:14 "And God said,"Let there be lights in the expanse of the sky to separate the day from the night, and let them serve as signs to mark seasons and days and years, 15 and let them be lights in the expanse of the sky to give light on the earth." And it was so. 16 God made two great lights - the greater light to govern the day and the lesser light to govern the night. He also made the stars." Thus the Sun was created first. With the day of the Sun being the first in the week, then Saturday would be the 7th or Sabbath.

5.) Honor thy mother and thy father.

This is another that is fairly self explanatory. It is any parent's right after spending the time to raise you to expect that you respect them.

6.) You shall not murder.

This does not say "You shall not murder...except in my name." It says YOU SHALL NOT MURDER. PERIOD. Out of the 10 commandments, I have found that over the course of history, this one has been the most ignored. As we look as the spread of Christianity from around 300 A.D. forward, we find that as politics moved into the church and those in charge of man's "souls" were given more control that this one commandment sort of went out the window.

We see such things as the Crusades, the inquisition, and the dominating fear that was placed into the Christian "psyche" that one should destroy that which is not like you.

Even though we here stories about the "witch trials", and the "witch burnings" etc....There were actually very few "Witches" tried or burned. Most of these poor souls were that of Protestant beliefs (Against the Catholic Church) yet still maintained that they were Christians. But...more on this later.

7.) You shall not commit adultery.

You can look up the meaning in the dictionary, and this one becomes pretty self-evident. What it comes down to is that no person who has ever been divorced can marry again, and you don't have sex with someone that you are not married to.

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8.) You shall not steal.

Again, enough said. However...don't go looking at Constantine to be obeying this one! The Pagan temples were looted to make his coinage.

9.) You shall not give false witness against thy neighbor

Again, during the times of the inquisition, this also went out the window. Such tools as torture were used to pull confessions from these poor people who then signed statements that the inquisitors had written up saying that they freely signed this document. Of course...the inquisitors stated that this person was not tortured, but it was his clever wit that had extracted this confession.

It was also during this time that persons, refusing to take responsibility for their own actions or accept that nature does in fact create strange circumstances...(i.e. drought, flood, etc.) and the resulting illness and bug infestations. Very often, as the Witch-craze developed stronger, the one neighbor would accuse another of Witchcraft and destroying the fields or making their child sick, or whatever.

10.)You shall not covet your neighbor.

On the surface, this one is pretty self explanatory. Don't crave your neighbor's possessions. Yes...I can relate this back to the inquisitional times as well since most of the accused's property reverted back to the Catholic church at this time...there were several accused and convicted of Witchcraft simply because they would not sell their property to the church. However...How does this effect persons today? How far do we carry the "Thou shalt not covet..."? This can be even so much as a want, however is it a sin to want a toy like your neighbor has? If so...we're all in trouble. How many of us "want" that Porsche that we see driving down the road? Or how about that beautiful house that we just drove past? Do we carry this commandment to this extreme? If so...I pity the person that can live by it for what that would say is "Thou shalt not DREAM."

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Wiccan Beliefs

Since the religion of Wicca (or Witchcraft) is so diverse in it's beliefs, I have included several documents here that encompass the majority of the traditions involved. Again, this is simply a basis...NOT the be all and end all.

Wiccan Rede

Bide ye wiccan laws you must, in perfect love and perfect trust Live ye must and let to live, fairly take and fairly give For the circle thrice about to keep unwelcome spirits out To bind ye spell well every time, let the spell be spake in rhyme Soft of eye and light of touch, speak ye little, listen much Deosil go by the waxing moon, chanting out ye baleful tune When ye Lady's moon is new, kiss ye hand to her times two When ye moon rides at her peak, then ye heart's desire seek Heed the north winds mighty gale, lock the door and trim the sail When the wind comes from the south, love will kiss thee on the mouth When the wind blows from the east, expect the new and set the feast. Nine woods in the cauldron go, burn them fast and burn them slow Elder be ye Lady's tree, burn it not or cursed ye'll be WHen the wheel begins to turn, soon ye Beltane fires will burn When the wheel hath turned a Yule light the log the Horned One rules Heed ye flower, bush and tree, by the Lady blessed be Where the rippling waters go, cast a stone, the truth ye'll know When ye have and hold a need, harken not to others greed With a fool no season spend, or be counted as his friend Merry meet and merry part, bright the cheeks and warm the heart. Mind ye threefold law ye should three times bad and three times good When misfortune is enow, wear the star upon thy brow True in love my ye ever be, lest thy love be false to thee These eight words the wiccan rede fulfill; An harm ye none, do what ye will.

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Wiccan Beliefs

Since the religion of Wicca (or Witchcraft) is so diverse in it's beliefs, I have included several documents here that encompass the majority of the traditions involved. Again, this is simply a basis...NOT the be all and end all.

Wiccan Rede

Bide ye wiccan laws you must, in perfect love and perfect trust Live ye must and let to live, fairly take and fairly give For the circle thrice about to keep unwelcome spirits out To bind ye spell well every time, let the spell be spake in rhyme Soft of eye and light of touch, speak ye little, listen much Deosil go by the waxing moon, chanting out ye baleful tune When ye Lady's moon is new, kiss ye hand to her times two When ye moon rides at her peak, then ye heart's desire seek Heed the north winds mighty gale, lock the door and trim the sail When the wind comes from the south, love will kiss thee on the mouth When the wind blows from the east, expect the new and set the feast. Nine woods in the cauldron go, burn them fast and burn them slow Elder be ye Lady's tree, burn it not or cursed ye'll be WHen the wheel begins to turn, soon ye Beltane fires will burn When the wheel hath turned a Yule light the log the Horned One rules Heed ye flower, bush and tree, by the Lady blessed be Where the rippling waters go, cast a stone, the truth ye'll know When ye have and hold a need, harken not to others greed With a fool no season spend, or be counted as his friend Merry meet and merry part, bright the cheeks and warm the heart. Mind ye threefold law ye should three times bad and three times good When misfortune is enow, wear the star upon thy brow True in love my ye ever be, lest thy love be false to thee These eight words the wiccan rede fulfill; An harm ye none, do what ye will.

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One of the Pagan Oaths recognized nationally here in the U.S.

A Pledge to Pagan Spirituality I am a Pagan and I dedicate Myself to channeling the Spiritual Energy of my Inner Self to help and to heal myself and others. * I know that I am a part of the Whole of Nature. May I grow in understanding of the Unity of all Nature. May I always walk in Balance. * May I always be mindful of the diversity of Nature as well as its Unity and may I always be tolerant of those whose race, appearance, sex, sexual preference, culture, and other ways differ from my own. * May I use the Force (psychic power) wisely and never use it for aggression nor for malevolent purposes. May I never direct it to curtail the free will of another. * May I always be mindful that I create my own reality and that I have the power within me to create positivity in my life. * May I always act in honorable ways: being honest with myself and others, keeping my word whenever I have given it, fulfilling all responsibilities and commitments I have taken on to the best of my ability. * May I always remember that whatever is sent out always returns magnified to the sender. May the Forces of Karma move swiftly to remind me of these spiritual commitments when I have begin to falter from them, and may I use this Karmic feedback to help myself grow and be more attuned to my Inner Pagan Spirit. * May I always remain strong and committed to my Spiritual ideals in the face of adversity and negativity. May the Force of my Inner Spirit ground out all malevolence directed my way and transform it into positivity. May my Inner Light shine so strongly that malevolent forces can not even approach my sphere of existence. * May I always grow in Inner Wisdom & Understanding. May I see every problem that I face as an opportunity to develop myself spiritually in solving it. * May I always act out of Love to all other beings on this Planet -- to other humans, to plants, to animals, to minerals, to elementals, to spirits, and to other entities. * May I always be mindful that the Goddess and God in all their forms dwell within me and that this divinity is reflected through my own Inner Self, my Pagan Spirit. .pa * May I always channel Love and Light from my being. May my Inner Spirit, rather than my ego self, guide all my thoughts, feelings, and actions. SO MOTE IT BE

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In the Wiccan Rede above, and scattered in the oath, we find words such as Perfect Love and Perfect Trust. What are these strange words and what do they mean?

Before one can analyze the meaning behind the phrase "Perfect Love and Perfect Trust", one must first define the words. For this purpose, I will use the Webster's New World Dictionary of the American Language 1982 edition. Perfect: adj. [L. per-, through + facere, do] 1. complete in all respects; flawless 2. excellent, as in skill or quality 3. completely accurate 4. sheer; utter [a perfect fool] 5. Gram. expressing a state or action completed at the time of speaking - vt. 1. to complete 2. to make perfect or nearly perfect - n. 1. the perfect tense 2. a verb form in this tense - perfectly adv - perfectness n.

Love: n. [

Trust: n. [ON, traust] 1. a) firm belief in the honesty, reliability, etc. of another; faith b) the one trusted 2. confident expectation, hope, etc. 3. responsibility resulting from confidence placed in one. 4. Care, custody 5. something entrusted to one....

Using these definitions, we come up with "Flawless strong affection and flawless faith.

Is this possible? Those that follow the religion of Wicca often give excuses for this just being words. When this is the case, they are not obeying their faith....thus..they are not following perfect love and perfect trust. But to the rest...the answer is a resounding YES. This does not ask that you "like" a person. It asks that you see the divine light and love within individual whether you like them or not. Can this be done...YES. As to the perfect trust...we can always trust a fox to be a fox right. Therefore, when we are entering circle, we can honestly answer perfect trust even if it is on shaky ground. We may have faith that this person will act like any other human.

It with these beliefs and doctrines that I state that not only was the doctrine, or teaching almost identical, but the vocabulary was extensively the same.

It's with these beliefs and doctrines that I state that not only was the doctrine, or teaching almost identical, but the vocabulary was extensively the same.

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Greek life was characterized by such things as democratic institutions, seafaring, athletics theatre and philosophy. The mystery religions adopted many expressions from these domains. The word for their assembly was Ekklesia of the mystai. They spoke of the voyage of life, the ship, the anchor and the port of religion, and the wreath of the initiate. The Christians took over the entire terminology, but had to twist many pagan words in order to fit into the Christian world. The term Leitourgia (meaning service of the state) became the ritual or liturgy of the church. The decree of the assembly and the opinions of the philosophers (dogma) became the fixed doctrine of Christianity. The term for "the correct opinion" (or the doxa) became orthodoxy.

The mysteries declined quickly when the emperor Constantine raised Christianity to the status of the state religion. After a short period of toleration, the pagan religions were prohibited. The property of the pagan gods was confiscated, and the temples were destroyed. The metal from which Constantine's gold pieces were coined was taken from the pagan temple treasuries.

The main pagan "strong holds" were Rome and Alexandria. In Rome, the old aristocracy clung to the mysteries and in Alexandria the pagan Neoplatonist philosophers expounded the mystery doctrines. In 394, the opposition of the Roman aristocracy was crushed in the battle at the Frigidus River (modern stream of Vipacco, Italy and stream of Vipava, Yugoslavia).

According to the Christian theologian Origen, Christianity's development during the time of the Roman Empire was part of the divine plan. The whole Mediterranean world was united by the Romans, and the conditions for missionary work were more favorable than ever before. He explains the similarities as natural considering the cultures etc. The mystery religions and Christianity had many features in common. Some examples of this are found in their time of preparation prior to initiation, and periods of fasting. Their were pilgrimages, and new names for the new brethren. Few of the early Christian "congregations" would be called orthodox according to later more modern standards.

Though for many years, the pagan "churches" of this area tried to bring about a unity among their "doctrines", beliefs, and practices to raise support for their practices, the Christian philosophies and doctrines were so organized and strong that this fell as well. Little did they know that a couple hundred miles away, peoples were still worshipping in pagan temples.

Let's take a look up north.

The worship of trees goes far back into the history of man. It was not until Christianity converted the Lithuanians toward the close of the 14th century that tree worship was thought to be in the past. The truth is...whereas they are not worshiped, they are still honored by society today in the burning of the Yule log, May Day bon-fires, Kissing under the Mistletoe, and the ever famous Christmas tree.

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The worship of the oak tree or god appears to have been universal by all branches of the Aryan stock in Europe. Both Greeks and Italians associated the tree with their highest god, Zeus or Jupiter, the divinity of the sky, the rain, and the thunder. Possibly one of the oldest and most famous sanctuaries in Greece was that of Dodona, where Zeus was revered in th oracular oak. The thunderstorms which are said to rage at Dodona more frequently than anywhere else in Europe, would render the spot a fitting home for the god whose voice was heard alike in the rustling of the oak leaves and in the crash of thunder.

Zeus of Greece, and Jupiter of Italy both were gods of thunder and rain, and to both the oak tree were sacred.

To the Celts, or Druids, their worship was conducted in oak groves. The Celtic conquerors, who settled in Asia in the third century b.c., appear to have carried with them the worship of the oak to their new home. In the heart of Asia Minor, the Galatian senate met in a place which bore the Celtic name of Drynemetum, "the sacred oak grove" or "the temple of the oak."

In Germany, we find that the veneration for sacred groves seems to have held the foremost place. According to Grimm, the chief of their holy trees was the oak. Again, here we find that it is dedicated to the god of thunder, Donar or Thunar, the equivalent of the Norse Thor. Among the Slavs, the oak tree was sacred to the thunder god Perun. Among the Lithuanians, the oak tree was sacred to Perkunas or Perkuns, the god of thunder and rain. The Christmas tree, usually a balsam or douglas fir, was decorated with lights and ornaments as a part of Christmas festivities. The use of evergreen trees, wreaths, and garlands as a symbol of eternal life was an old custom of the Egyptians,

Chinese, and Hebrews. Tree worship, common among the pagan Europeans, survived after their conversion to Christianity in the Scandinavian customs of decorating the house and barn with evergreens at the New Year to scare away the devil and of setting up a tree for the birds during Christmastide. It survived in the custom observed in Germany, of placing a Yule tree inside the house in the midwinter holidays.

The modern Christmas tree originated in Western Germany. The main prop of a popular medieval play about Adam and Eve was a fir tree hung with apples (the tree of Paradise) representing the Garden of Eden. The Germans set up the Paradise tree in their homes on December 24, the religious feast day of Adam and Eve. They hung wafers on it (symbolizing the host, the Christian sigh of redemption). In later tradition, the wafers were replaced by cookies of various shapes. Candles were often added as the symbol of Christ, though they were also a pagan symbol for the light of the God.

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As we can see, even though the pagan community has been trod upon, it was never destroyed. The date of Christmas was purposely fixed on December 25 to push into the background the great festival of the sun god, and the Epiphany on January 5 to supplant an Egyptian festival of the same day and the Easter ceremonies were set to rival the pagan spring festival.

Let's take a look at a few of the holidays and compare.

As we can see, even though the pagan community has been trod upon, it was never destroyed. The date of Christmas was purposely fixed on December 25 to push into the background the great festival of the sun god, and the Epiphany on January 5 to supplant an Egyptian festival of the same day and the Easter ceremonies were set to rival the pagan spring festival.

Let's take a look at a few of the holidays and compare.

Easter On Easter Sunday, everywhere, the children hunt the many colored Easter eggs, brought by the Easter rabbit. This is the vestige of a fertility rite, the eggs and the rabbit both symbolizing fertility. The rabbit was the escort of the Germanic goddess Ostara who gave her name to the festival by way of the German Ostern.

The first day of Spring holds much in the way of folklore. It is also known as the Spring Equinox, Ostara, Eostre's Day, Alban Eilir, the Vernal Equinox, or Festival of the Trees. It takes place between March 19 and 22. It marks the first day of true spring (verses the balmy weather that may precede it.)

The day and night is equal on this day, thus the name of Equinox. There is a story in one culture that says that the sun has begun to win it's race with the night and that the days get longer as the sun pulls ahead. (Followed by the fact that the sun begins to lose the race at Mid-Summer, and loses the race at Mid-Winter just to start the race again the next day.)

It is a time of beginnings, of action, of planting seeds for future grains, and of tending gardens. On the first Sunday after the first full moon following Eostre's Day (the name from which the Easter was derived), the Christian religion celebrates it's Easter Day.

Spring is a time of the Earth's renewal, a rousing of nature after the cold sleep of winter. As such, it is an ideal time to clean your home to welcome the new season.

Spring cleaning is more than physical work. Some cultures see it as a concentrated effort on their part to rid themselves of problems and negativity of the past months and tho prepare themselves for the coming spring and summer.

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To do this, they approach the task of cleaning their homes with positive thoughts. They believe that this frees the homes of the hard feelings brought about by a harsh winter. Even then, they have guidelines that they follow such as any scrubbing of stains or hand rubbing the floors should be done in a "clockwise" motion. It is their belief that this aids in filling the home with good energy for growth.

To the Druidic faith, this is a sacred day occurring in the month of Fearn (meaning, "I am the shining tear of the Sun"). Part of their practices are to clean and rededicate outdoor shrines, believing that in doing so they honor the spring maiden. This is a time of fertility of both crops and families. In promoting crops, they believe that the use of fire and water (the sun and rain) will reanimate all life on Earth. They decorate hard- boiled eggs, the symbol of rebirth, to eat during their rites, and such foods as honey cakes and milk punch can also be found. The mothers and daughters give dinners for each other and give cards and gifts as a way of merging with the natural flow of life and with each other. (The Druids consider this also as Mother's Day.)

In Greek mythology, spring was the time when Persephone returned from the underworld (where the seed was planted in the barren winter months) and thus represents the seedlings of the spring. Demeter, Persephone's mother represents the fertile earth and the ripened grain of harvest since it is alleged that she is the one that created the need to harvest crops when her daughter was kidnapped and taken to the underworld. It was through an arrangement that her daughter could return for 1/2 the year that Demeter allowed the crops to spring forth for that time until she again went into mourning for her daughter in the fall.

In some cultures, even today, the ones that continue to celebrate the rites of spring rise on Easter morning to watch the sun "Dance" as it rises.

The Christian festival commemorating the resurrection of Christ, synchronized with the Jewish Pesach, and blended since the earliest days of Christianity with pagan European rites for the renewed season. In all countries Easter falls on the Sunday after the first full moon on or following March 21. It is preceded by a period of riotous vegetation rites and by a period of abstinence, Lent (in Spain Cuaresma, Germany Lenz, central Italy, Quaresima) and by special rites of Holy Week.

Everywhere Easter Sunday is welcomed with rejoicing, singing, candle processionals, flowers in abundance, and ringing of church bells. Many pagan customs survive, such as the lighting of new fires at dawn, among the Maya as well as in Europe, for cure, renewed life, and protection of the crops.

May Day The first day of May: observed as a spring festival everywhere in Europe, the United States, and Canada, and as a labor festival in certain European countries.

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Rites such as the ever famous May Pole occur in the town squares or in the family's front yard. The gathering of green branches and flowers on May Eve is the symbolic act of bringing home the May, i.e. bringing new life, the spring, into the village.

The May Queen (and often King) is chosen from among the young people, and they go singing from door to door throughout the town carrying flowers or the May tree, soliciting donations for a merrymaking in return for the "blessing of May". This is symbolic of bestowing and sharing of the new creative power that is stirring in the world. As the kids go from door to door, the May Bride often sings to the effect that those who give will get of nature's bounty through the year.

In parts of France, some jilted youth will lie in a field on May Day and pretend to sleep. If any village girl is willing to marry him, she goes and wakes him with a kiss; the pair then go to the village inn together and lead the dance which announces their engagement. The boy is called "the betrothed of May."

This festival is also known as Beltane, the Celtic May Day. It officially begins at moonrise on May Day Eve, and marks the beginning of the third quarter or second half of the ancient Celtic year. It is celebrated as an early pastoral festival accompanying the first turning of the herds out to wild pasture. The rituals were held to promote fertility. The cattle were driven between the Belfires to protect them from ills. Contact with the fire was interpreted as symbolic contact with the sun.

The rowan branch is hung over the house fire on May Day to preserve the fire itself from bewitchment (the house fire being symbolic of the luck of the house.

In early Celtic times, the druids kindled the Beltane fires with specific incantations. Later the Christian church took over the Beltane observances, a service was held in the church, followed by a procession to the fields or hills, where the priest kindled the fire.

In some rituals, a King and Queen May symbolize the male and female principles of productivity.

We have looked briefly at the similarities of the philosophies and vocabularies, but is that all that they had in common? Let's look at symbologies.

For many years, the cross has been the symbol representing the death of the Christian Christ. It has represented that through his death, man could be reborn into God's grace. Thus, we have the philosophy of life in death being connected to the cross. Is this the only time where this symbol was recognized as such? Let's go back to Egypt and find out.

An upright piece of wood, tied to a horizontal beam indicated the height of the flood waters on the Nile. This beam formed a cross. If the waters failed to rise during the season of planting, it meant a poor harvest for these people. Thus the cross was revered as a symbol of life and regeneration.

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The Ankh represents the genitals of both sexes. The cross itself is a primitive form of the phallus, and the loop that of the womb. Again, we continue the symbol of the cross as the giver of life.

Oh my gosh...did I use the word phallus in connection with the cross? Oops!

Yes...even prior to this time was the cross a symbol of the phallus or fertility. This is not the only thing that the phallus has symbolized over the many centuries within and without the pagan world. It has also been used as a symbol of strength.

Within the Bible, we find several references to the horn also as a symbol of strength.

2 Samuel 22:3 - He is my shield, and the horn of my salvation. Luke 1:69 - And hath raised up an horn of salvation for us. Psalm 18:2 - He is my shield and the horn of my salvation.

The move from horn to helmet is followed up also in the bible as follows: Isaiah 59:17 - For he put an helmet of salvation upon his head. Ephesians 6:17 - Take the helmet of salvation. 1 Thessalonians 5:8 - ...putting on faith and love as a breastplate, and the hope of salvation as a helmet.

In Roman days a warrior would were horns on his helmet. If he came back defeated, he was said to have been dehorned. There are several references where a soldier who lost his helmet on the field was killed for this offense because it meant dishonor for him to loose his horn.

Shakespeare had much knowledge of the use of horns as a symbol of protection and victory as is evident in his works "As You Like It" (IV,2) and in "Measure for Measure" (II,4:16) when he writes: "Let's write good angell on the devill's horne; tis not the devill's crest."

Even in modern days, the Catholic Church uses this symbol when setting the mitre upon the head of a newly consecrated bishop. The words used at such a time are: "We set on the head of this Bishop, O Lord, Thy champion, the helmet of defense and of salvation, that with comely face and with his head armed with the horns of either Testament he may appear terrible to the gainsayers of the truth, and may become their vigorous assailant, through the abundant gift of Thy grace, who didst make the face of Thy servant Moses to shine after familiar converse with Thee, and didst adorn it with the resplendent horns of Thy brightness and Thy truth and commandedst the mitre to be set on the head of Aaron, Thy high priest, Etc..." (Copies in Latin and translated can be found in The Order Consecration of a Bishop Elect with the imprimatur of H. Card. Vaughn, p. 14, Burns and Oates, 1893.)

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If we are looking at protections and the like, we must look at the use of stones and crystals within our lives. Yes, even in the Christian bible, the powers and uses of stones is mentioned. Exodus 28:15-21 - "Fashion a breastpiece for making decisions - the work of a skilled craftsman. MAke it like the ephod: of gold, and of blue, purple and scarlet yarn, and of finely twisted linen. It is to be square - a span (9 inches) wide - and folded double. Then mount four rows of precious stones on it. In the first row there shall be a ruby, a topaz and a beryl; in the second row a turquoise, a sapphire (or lapis lazuli) and an emerald; in the third row a jacinth, an agate and an amethyst; in the fourth row a chrysolite, an onyx and a jasper. Mount them in gold filigree settings. There are to be twelve stones, one for each of the names of the sons of Israel, each engraved like a seal with the name of one of the twelve tribes."

Exodus 28:9-14 - Take two onyx stones and engrave on the names of the sons of Israel in the order of their birth - six names on one stone and the remaining six on the other. Engrave the names of the sons of Israel on the two stones the way a gem cutter engraves a seal. Then mount the stones in gold filigree settings and fasten them on the shoulder pieces of the ephod as memorial stones for the sons of Israel. Aaron is to bear the names on his shoulders as a memorial before the Lord. Make gold filigree settings and two braided chains of pure gold, like a rope, and attach the chains to the settings.

Though it does not say as much, we might take the engraving as a form of runes, again creating a similarity between the craft and religions of old.

From man's search for protection, we come to the telling by the stars...Astrology, and the use of stars as protectors of man.

The lore behind the star of [Solomon David] is an interesting tale. The easy interpretation is that of Zionism. The more research you do on this though, you will find that once again, depending on the cultures you look at, its' interpretation changes. The six-pointed star formed by the superimposing of one triangle on another. The symbol is a combination of the male (apex upwards) and female (apex downwards) triangles; it is said, in cabalistic writings, to comprise the signs of the four elements and the four letters of the Tetragrammaton, and thus it came to be the symbol for God. Since the Biblical commandment puts a taboo on the use of the Name of God and on the depiction of God, the symbol was inscribed as the graphic representation of God in synagogues and wherever the Name was appropriate. In alchemy, the star of [Solomon David] combined the symbols for fire and water; hence, it meant distillation. Until recently, therefore, it appeared on shops selling brandy. The star of [Solomon David] is the symbol of Zionism and appears on the flag of Israel. As David's seal, the hexagram possessed power to control demons of all kinds. The stopper on the bottle containing the bottle imp or jinni was stamped with the seal of David. In the Nsibidi script of West Africa, a native form of writing, the symbol means ardent love; the universality of the male-female content of the sign is here apparent.

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Astrology also has interesting roots. Though the word itself is made up of the Greek words meaning "star logic" (astra - star, Logos - logic), the actual origin is yet to be determined. We read in the Epic of Creation of Sumer - Akkad, or Early Babylon (ca 2200-1900 B.C.) that: "The Star - Jupiter who brings prophecies to all is my Lord. My Lord be at peace. The Star - Mercury allows rain to fall. The Star - Saturn, the star of Law and Justice..."

The telling of fortunes by the stars underwent an avid growth spurt during the times of the Roman Empire, and though with minor qualms with the Christian church, it co-existed peacefully until the time of Constantine when all "pagan" activities were outlawed. Though outlawed within the Roman Empire, Astrology continued to thrive within the Middle East.

I realize that I said that I would touch on the inquisition and such, however, I think that it is common knowledge the document used to persecute those involved was written by the Friars within the Catholic Church at the time. The document, The Malleus Maleficarum, was a document designed to bring about fear within the Christian community, and more power to the church. What is not widely realized is that the majority of the persons that were either burned, drowned, or hung were not witches, but Protestants within the Christian church. (The ones that were Protesting the Catholic church.)

I realize that, at this time, this is a rather sketchy document. I hope in the near future to be able to take the time to develop more of the depth that I would like to put into bring up our roots. I hope to include in the expanded edition the times of burning, modern witchcraft, more symbols, and famous persons in the craft.

We've changed...but then as a good friend has told me on more than one occasion..."When we cease to change, we cease to grow. When we cease to grow, life ends."

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Bibliography

The Golden Bough - Frazer, Sir James George, Macmillan Publishing Co., NY, NY c 1922

Witchcraft The Old Religion - Martello

Funk & Wagnalls Standard Dictionary of Folklore, Mythology and Legend

The History of Witchcraft - Russell, Jeffrey B., c 1980

Encyclopedia Britanica - 1986

The Holy Bible (New International Version)

Under the Spell of the Zodiac - Mark Graubard

Alchemy: Origin or Origins? - H. J. Sheppard, AMBIX, July 1970

Magic, Supernaturalism, and Religion - Seligmann c 1948

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MAGICK, Physics, and Probability

Now, as most of you may know, Magick is a somewhat controversial issue. Even the spelling of the word is argued about! I have picked up the habit (only the gods know where I picked it up ... possibly from my occasional perusals of Crowley) of using "Magick" for the real thing, and using "Magic" for what a stage magician does.

Before I go any further, I guess that I had better define Magick. One definition is: "the art or science of causing change to occur in conformity to Will" - A. Crowley.

Now, while Crowley himself, was quite controversial, I think we can all agree that this should serve as a generic definition of Magick. But, one of the differences between types of magicks is in the way of raising or calling energy to cause change. Thus, such a change may be accomplished in one of a couple of ways:

1. The magick may be caused by the action of only one person or group of people.

2. The magick may be caused by the intercession of some higher (or lower) being who was evoked or controlled by a person or group of people.

3. The magick may be caused by the action of one person or group of people who is/are "borrowing" energy from some higher being (lower beings may sell energy, but seldom lend or give it).

4. The magick may be caused by the person or persons use of an object or location which was previously charged with energy (ie. a Magickal Tool, Talisman, standing stones, etc).

Note: The use of a sacrifice (which can range from symbolic sacrifices of Grain, Wine, etc., all the way to Human Sacrifice [something which I, personally, am against]) is a combination of methods, in that a relative amount of energy is released at the sacrifice itself, and, a larger amount of energy is usually then given forth by a higher or lower being.

In many ways, Magick is quite similar to the harder sciences. In both, one must expend energy in order to effect a change, or, TANSTAAFL (There Ain't No Such Thing As A Free Lunch). Another difference between types of Magick is in the Focusing or Concentrating of the power being raised. This may be accomplished through the use of chanting, singing, dancing, various types of meditation, and through formalized Ritual steps, which may or may not involve Magickal Tools. Which brings us up to another controversial issue... the use and meaning of the Circle in Wiccan and Ceremonial Magicks.

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Now, as some of you may know, a Magickal Circle serves a couple of uses, and, as far as I can see, the argument is really over which is the most important aspect of such a Circle. Most modern Wicca types will say that a Circle's property of: "Holding and concentrating the energy being raised, until it is ready to be released" is the most important. Many Ceremonial types cite the Circle's ability to keep out negative energies and influences as being most important. While, some others say that a Circle relates the tie of spirit to body, and the ability of spirit to act on the body, with the tie of the people on the inside to the world(s) without, and a similar ability to cause change.

As for my own position on this argument, while, in most areas, I tend to favor the Wiccan position (albeit, with a decidedly Discordian slant),in this case, I'll say: "Who CARES which is most important!?! A Circle does all of the above, and more, but, it's not worth arguing over!" So, on to the heart of this article: Explaining Magick in terms of Quantum Physics [{chuckle}, I knew a couple of Physicists who used to explain Quantum Physics in terms of Magick {grin}]. This covers the how and why Magick works. PLEASE NOTE: I do not claim to be infallible, this is not a laying down of the LAW. Rather, this is simply a theory. But then, E = MC(squared)is simply a theory. However there exists lots of data which supports both theories. Since I've already covered some basic Magickal Theory, it looks like time to start on the Physics end of things. I'll start with the theories of Probability and Uncertainty.

Probability can be likened to Voltaire's Theory that: "Since this is the Only One of All Possible Worlds that we know, it must, therefore, be the Best of All Possible Worlds!". While this may be an interesting concept, Voltaire's logic is slightly flawed. A better statement would be: "This is the most Probable of All Possible Worlds". Thus, the Theory of Probability is quite simple. Everything we see or experience is due to probability. An Apple, when dropped, will fall (as long as it's in a gravity well, like, the surface of a planet, and, no other forces are acting on it), because falling is the most probable course of action open to it. Uncertainty comes into play when there IS no one most probable thing to happen. Good examples of uncertainty in action are small things, like electrons in orbit around an atom. Since there is no one most probable spot for that electron to be, it isn't in one place. There is a locus of higher probability, where in a lower energy electron is more likely to be closer to the nucleus, and higher energy ones farther away. Thus, scientists may either pin down where an electron is, or, where it is going, but, they CAN'T pin down both at the same time. Also, electrons tend to vibrate in energy level, spontaneously bouncing up and down, seeking their most probable states.

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So, "Where does Magick come into play?" one may ask (assuming, that is, that one has made it this far). Well, one of the tenants of the Theory of Probability is that: the possibility of an event occurring depends upon the events probability. Thus, if said probability can be changed, one could, theoretically, either make such an event happen, or prevent such an event from happening. And this is what Magick really is ... the Art of Changing Probability. And, here's how that happens ... Einstein, as some may recall, was NOT happy with the theory of Probability. Since, who decides what is most probable, and, how can such decisions be altered? Einstein said "God does not play dice with the universe!", and tried, for years, to come up with a better theory. But, he failed, and so far, all the data collected tends to support the theory of Probability. Some others have come up with possible answers to the above posed question. One of which is that Chance determines probability (this is the theory that Einstein commented upon). Another theory is that some sort of GOD decides probability. Needless to say, whatever being who could alter probability at will, WOULD be a god! And so, that brings us to the present state of affairs. No doubt, even as I write, somewhere, there is someone trying to come up with some more theories governing the manipulation of probability, and thus, allowing the construction of a machine which does just that. But, there are also some who have found that such a machine exists...

PEOPLE! There is already lots of evidence, some documented, most overlooked or kept hidden by the use of vows, that People CAN affect probability. Blessed Be... Hurn

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Definitions

Some food for thought for those of us who are fond of the word magic.

"... as the symbolic background of magical techniques as well as their deployment in official ceremonies shows, the transition between magic and religion is very fluid. Since religious symbols are always a synthesis between the visible and the invisible, they may be looked upon as signposts in the search for religious meaning, or misinterpreted as ends in themselves. In this sense each ritual may be either religious or magical, conditional upon the intention of the participants.

Distinctionscan be made, as precise as the symbols and principles employed allow, among various types of magic. Substitute Magic is based upon the idea that a part substitutes for the whole, thereby reversing the transcendental principle that the part may represent the whole. Man seizes power over someone else by possessing parts of him, e.g. bones, hair, nails, etc. Contagious magic obtains when the substitution of the part for the whole is only partially realized and integrated into a scheme of causal connection. By touching or wearing power-laden objects such as relics, fetishes, sacred stones, amulets, etc. or even by assimilating them as in the case of cannibalism, man integrates him-self and his deeds into the efficacy of an invisible power structure. Sympathetic magic deals with symbols and their supposed unity or sympathy with that which is sympathized. It differs from substitute magic by the ideational character of the substitution. Examples are the anticipation of a successful hunt by striking a picture of the animal; the manipulation of pictures and figures in general; the use of curse figurines or dolls; the deployment of arcane formulas, both in connection with pictures and statues or independently from them. In this latter instance, the practice of subjecting the godhead, a ghost, or an individual to one's will by means of a name or proper formula should also be mentioned. Gnoseological magic appears as a more or less autonomous type when the instrumental function of knowledge and reason becomes an end in itself. The knowledge of the right time, the right setting, the godhead proper in a given situation, is in itself sufficient reason to achieve the desired goal. The world of the sacred as a means of orientation for the growth and meaning of the person turns into a state of impersonal and mechanically effective anonymity. Ascetic technique becomes its own end, effective by its very deployment.

As a technique of reaching goals by means different from those required by these goals, magic is of particular significance for the social life of a community. In this regard we have to distinguish between official and private magic. Official magic obtains when public affairs are treated by help of magical techniques, e.g., when a drought is counteracted by the imitative act of sprinkling water, or when the office of a shaman is a generally recognized institution. Private magic on the other hand is a matter of individuals and/or exclusive groups who, often in deep secrecy, use their knowledge and techniques in order to pursue their particular goals....." __________________________________

From the Encyclopedic Dictionary of Religion.

.......... FROM RMPJ, 2/3/1987

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THE BASICS OF MAGICK

I. Ethics A. The Wiccan Rede B. The Law or Return (sometimes called the "Threefold Law") C. Perfect Love and Perfect Trust (among partners in magick)

II. The Witches' Pyramid A. Faith in your abilities and powers. B. Imagination to vividly create in your mind that which you desire to manifest. C. Will to achieve your goal despite all obstacles. D. Secrecy to keep your magickal intention concentrated and pure.

III. The four Qualities of the Mage A. To know B. To will C. To dare D. To keep silence

IV. Preparatory Skills (hatha and raja yoga are good aids to developing these) A. Cleansing, clearing and stilling B. Grounding C. Centering d. Concentrating ieving one-pointedness)

V. Defining the Goal: Form vs. Essence

VI. Working with the Power A. Confining it (casting the Circle) B. Raising it C. Sending it (channeling it)... for immediate effect or into storage D. Earthing the excess (grounding it)

VII. Systems and Techniques

A. Spellcraft B. Words of Power and affirmations, charms and incantations C. Dance, postures and mudras D. Meditation, trancework and hypnosis, fascination E. Stone magick F. Candle magick G. Amulets and talismans; power objects or "psychic batteries" H. Healing 1. Psychic (visualization, laying on of hands) 2. Herbal 3. Energy channeling iwht auras and chakras 4. Color therapy 5. Other systems listed above

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I. Divination 1. Scrying 2. Astrology 3. Tarot 4. Runesticks 5. Lithomancy (casting the stones) 6. I Ching 7. Other systems 8. Pendulum or radiesthesia

J. Astral travel K. Thought forms; wraiths, fetches, artificial elementals L. Extra-sensory perception 1. Clairsentience 2. Clairvoyance 3. Clairaudience 4. Precognition 5. Telepathy 6. Telempathy 7. Psychometry 8. Telekinesis 9. Teleportation

M. Sympathetic magic (poppets and such) N. Runes O. Mediumship, necromancy, and spirit guides P. Philtres and Poteins Q. Cleansing, purification, protection and blessing; exorcism; ligature, binding R. Power animals, totems and familiars; shapeshifting S. Tree magick T. Dreamcraft U. Ritual tool magick V. Invocation, evocation and going into aspect W. Symbols, sigils and images; Tattvic symbols; numerology X. Conjuration or summoning; banishing or exorcism Y. Commemoration or linking Z. Past life regression or recall AA. Pathworking on the Tree of Life BB. Ceremonial magic

VIII. Timing A. The lunar cycle B. The Wheel of the Year C. Astrological conjunctions D. Planetary hours and days E. Individual biorhythms

IX. Creating your own reality, following your True Will

Prepared by: Amber K Our Lady of the Woods

818

"Magick is the Highest, most Absolute, and most Divine Knowledge of Natural Philosophy; advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true Agents being applied to proper Patients, strange and admirable effects will thereby be produced. Whence magicians are profound and diligent searchers into Nature; they, because of their skill, know how to anticipate an effect, the which to the vulgar shall seem to be a miracle."

The Goetia of the Lemegeton of King Solomon. *

"Whenever sympathetic magic occurs in its pure unadulterated form, it is assumed that in nature one event follows another necessarily and invariably without the intervention of any spiritual or personal agency.

Thus its fundamental conception is identical with that of modern science; underlying the whole system is a faith, implicit but real and firm, in the order and uniformity of nature. The magician does not doubt that the same causes will always produce the same effects, that the performance of the proper ceremony accompanied by the appropriate spell, will inevitably be attended by the desired results, unless, indeed, his incantations should chance to be thwarted and foiled by the more potent charms of another sorcerer. He supplicates no higher power: he sues the favor of no fickle and wayward being: he abases himself before no awful deity. Yet his power, great as he believes it to be, is by no means arbitrary and unlimited. He can wield it only so long as he strictly conforms to the rules of his art, or to what may be called the laws of nature as conceived by him. To neglect these rules, to break these laws in the smallest particular is to incur failure, and may even expose the unskillful practitioner himself to the utmost peril. If he claims a sovereignty over nature, it is a constitutional sovereignty rigorously limited in its scope and exercised in exact conformity with ancient usage. Thus the analogy between the magical and the scientific conceptions of the world is close. In both of them the succession of events is perfectly regular and certain, being determined by immutable laws, the operation of which can be foreseen and calculated precisely; the elements of caprice, of chance, and of accident are banished from the course of nature. Both of them open up a seemingly boundless vista of possibilities to him who knows the causes of things and can touch the secret springs that set in motion the vast and intricate mechanism of the world. Hence the strong attraction which magic and science alike have exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. They lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to the top of an exceeding high mountain and shew him, beyond the dark clouds and rolling mist at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendor, bathed in the light of dreams."

Dr. J. G. FRAZER, "The Golden Bough". *

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"So far, therefore, as the public profession of magic has been one of the roads by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader outlook on the world. This is no small service rendered to humanity. And when we remember further that in another direction magic has paved ther way for science, we are forced to admit that if the black arts has done much evil, it has also been the source of much good; that if it is the child of error, it has been the mother of freedom and truth."

Ibid. *

"Prove all things; hold fast that which is good". St. Paul. *

"Also the mantras and the spells; the obeah and the wanga; the work of the wand and the work of the sword: these he shall learn and teach. "He must teach; but he may make severe the ordeals. "The word of the Law is THELEMA."

LIBER AL vel xxxi: The Book of the Law.

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This book is for ALL: for every man, woman, and child.

My former work has been misunderstood, and its scope limited, by my use of technical terms. It has attracted only too many dilettanti and eccentrics, weaklings seeking in "Magic" an escape from reality. I myself was first consciously drawn to the subject in this way. And it has repelled only too many scientific and practical minds, such as I most designed to influence. But MAGICK is for ALL. I have written this book to help the Banker, the Pugilist, the Biologist, the Poet, the Navvy, the Grocer, the Factory Girl, the Mathematician, the Stenographer, the Golfer, the Wife, the Consul--and all the rest--to fulfil themselves perfectly, each in his or her own proper function.

820

Let me explain in a few words how it came about that I blazoned the word MAGICK upon the Banner that I have borne before me all my life.

Before I touched my teens, I was already aware that I was The Beast whose number is 666. I did not understand in the least what that implied; it was a passionately ecstatic sense of identity. In my third year at Cambridge, I devoted myself consciously to the Great Work, understanding thereby the Work of becoming a Spiritual Being, free from the constraints, accidents, and deceptions of material existence.

I found myself at a loss for a name to designate my work, just as H.P. Blavatsky some years earlier. "Theosophy", "Spiritua- lism", "Occultism", "Mysticism", all involved undesirable con- notations.

I chose therefore the name. "MAGICK" as essentially the most sublime, and actually the most discredited, of all the available terms.

I swore to rehabilitate MAGICK, to identify it with my own career; and to compel mankind to respect, love, and trust that which they scorned, hated and feared. I have kept my Word.

But the time is now come for me to carry my banner into the thick of the press of human life.

I must make MAGICK the essential factor in the life of ALL.

In presenting this book to the world, I must then explain and justify my position by formulating a definition of MAGICK and setting forth its main principles in such a way that ALL may understand instantly that their souls, their lives, in every relation with every other human being and every circumstance, depend upon MAGICK and the right comprehension and right application thereof.

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I. DEFINITION. MAGICK is the Science and Art of causing Change to occur in confor- mity with Will.

( Illustration: It is my Will to inform the World of certain facts within my knowledge. I therefore take "magical weapons", pen, ink, and paper; I write "incantations" --these sentences-- in the "magical language" i.e. that which is understood by the people I wish to instruct; I call forth "spirits", such as printers, publishers, booksellers, and so forth, and constrain them to convey my message to those people. The composition and distribution of this book is thus an act of MAGICK by which I cause Changes to take place in conformity with my Will) *By "intentional" I mean "willed". But even unintentional act so-seeming are not truly so. Thus, breathing is an act of the Will- to-Live.*

II. POSTULATE.

ANY required Change may be effected by the application of the proper kind and degree of Force in the proper manner through the proper medium to the proper object.

( Illustration: I wish to prepare an ounce of Chloride of Gold. I must take the right kind of acid, nitro-hydrochloric and no other, in sufficient quantity and of adequate strength, and place it, in a vessel which will not break, leak, or corrode, in such a manner as will not produce undesirable results, with the necessary quantity of Gold: and so forth. Every Change has its own conditions.

In the present state of our knowledge and power some changes are not possible in practice; we cannot cause eclipses, for instance, or transform lead into tin, or create men from mushrooms. But it is theoretically possible to cause in any object any change of which that object is capable by nature; and the conditions are covered by the above postulate.)

III. THEOREMS.

(1) Every intentional act is a Magical Act. *In one sense Magick may be defined as the name given to Science by the vulgar.* (Illustration: See "Definition" above.)

(2) Every successful act has conformed to the postulate.

(3) Every failure proves that one or more requirements of the postulate have not been fulfilled.

822

( Illustrations: There may be failure to understand the case; as when a doctor makes a wrong diagnosis, and his treatment injures his patient. There may be failure to apply the right kind of force, as when a rustic tries to blow out an electric light. There may be failure to apply the right degree of force, as when a wrestler has his hold broken. There may be failure to apply the force in the right manner, as when one presents a cheque at the wrong window of the Bank. There may be failure to employ the correct medium, as when Leonardo da Vinci found his masterpiece fade away. The force may be applied to an unsuitable object, as when one tries to crack a stone, thinking it a nut.)

(4) The first requisite for causing any change is thorough qualitative and quantitative understanding of the conditions.

(Illustration: The most common cause of failure in life is ignorance of one's own True Will, or of the means by which to fulfil that Will. A man may fancy himself a painter, and waste his life trying to become one; or he may be really a painter, and yet fail to understand and to measure the difficulties peculiar to that carrier.)

(5) The second requisite of causing any change is the practical ability to set in right motion the necessary forces.

(Illustration: A banker may have a perfect grasp of a given situation, yet lack the quality of decision, or the assets, necessary to take advantage of it.)

(6) "Every man and every woman is a star". That is to say, every human being is intrinsically an independent individual with his own proper character and proper motion.

(7) Every man and every woman has a course, depending partly on the self, and partly on the environment which is natural and necessary for each. Anyone who is forced from his own course, either through not understanding himself, or through external opposition, comes into conflict with the order of the Universe, and suffers accordingly.

(Illustration: A man may think it his duty to act in a certain way, through having made a fancy picture of himself, instead of investigating his actual nature. For example, a woman may make herself miserable for life by thinking that she prefers love to social consideration, or visa versa. One woman may stay with an unsympathetic husband when she would really be happy in an attic with a lover, while another may fool herself into a romantic elopement when her only true pleasures are those of presiding at fashionable functions. Again, a boy's instinct may tell him to go to sea, while his parents insist on his becoming a doctor. In such a case, he will be both unsuccessful and unhappy in medicine.)

823

(8) A man whose conscious will is at odds with his True Will is wasting his strength. He cannot hope to influence his environment efficiently.

(Illustration: When Civil War rages in a nation, it is in no condition to undertake the invasion of other countries. A man with cancer employs his nourishment alike to his own use and to that of the enemy which is a part of himself. He soon fails to resist the pressure of his environment. In practical life, a man who is doing what his conscience tells him to be wrong will do it very clumsily. At first!)

(9) A man who is doing his True Will has the inertia of the Universe to assist him.

(Illustration: The first principle of success in evolution is that the individual should be true to his own nature, and at the same time adaot himself to his environment.)

(10) Nature is a continuous phenomenon, though we do not know in all cases how things are connected.

(Illustration: Human consciousness depends on the properties of protoplasm, the existence of which depends on innumerable physical conditions peculiar to this planet; and this planet is determined by the mechanical balance of the whole universe of matter. We may then say that our consciousness is causally connected with the remotest galaxies; yet we do not know even how it arises from-- or with--the molecular changes in the brain.)

(11) Science enables us to take advantage of the contin- uity of Nature by the empirical application of certain principles whose interplay involves different orders of idea connected with each other in a way beyond our present comprehension.

(Illustration: We are able to light cities by rule-of-thumb methods. We do not know what consciousness is, or how it is connected with muscular action; what electricity is or how it is connected with the machines that generate it; and our methods depend on calculation involving mathematical ideas which have no correspondence in the Universe as we know it.) *For instance, "irrational", "unreal", and "infinite" expressions.*

824

(12) Man is ignorant of the nature of his own being and powers. Even his idea of his limitations is based on experience of the past, and every step in his progress extends his empire. There is therefore no reason to assign theoretical limits to what he may be, or to what he may do. *i.e., except--possibly--in the case of logically absurd questions, such as the Schoolmen discussed in connection with "God".*

(Illustration: A generation ago it was supposed theoretically impossible that man should ever know the chemical composition of the fixed stars. It is known that our senses are adapted to receive only an infinitesimal fraction of the possible rates of vibration. Modern instruments have enabled us to detect some of these supra- sensibles by indirect methods, and even to use their peculiar qualities in the service of man, as in the case of the rays of Hertz and Roentgen. As Tyndall said, man might at any moment learn to perceive and utilize vibrations of all conceivable and inconceivable kinds. The question of Magick is a question of discovering and employing hitherto unknown forces in nature. We know that they exist, and we cannot doubt the possibility of mental or physical instruments capable of bringing us into relation with them.)

(13) Every man is more or less aware that his individu- ality comprises several orders of existence, even when he maintains that his subtler principles are merely symptomatic of the changes in his gross vehicle. A similar order may be assumed to extend throughout nature.

(Illustration: One does not confuse the pain of toothache with the decay which causes it. Inanimate objects are sensitive to certain physical forces, such as electrical and thermal conductivity; but neither in us nor in them--so far as we know--is there any direct conscious perception of these forces. Imperceptible influences are therefore associated with all material phenomena; and there is no reason why we should not work upon matter through those subtle energies as we do through their material bases. In fact, we use magnetic force to move iron, and solar radiation to reproduce images.)

(14) Man is capable of being, and using, anything which he perceives, for everything that he perceives is in a certain sense a part of his being. He may thus subjugate the whole Universe of which he is conscious to his individual Will.

(Illustration: Man has used the idea of God to dictate his personal conduct, to obtain power over his fellows, to excuse his crimes, and for innumerable other purposes, including that of realizing himself as God. He has used the irrational and unreal conceptions of mathematics to help him in the construction of mechanical devices. He has used his moral force to influence the actions even of wild animals. He has employed poetic genius for political purposes.)

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(15) Every force in the Universe is capable of being transformed into any other kind of force by using suitable means. There is thus an inexhaustible supply of any particular kind of force that we may need.

(Illustration: Heat may be transformed into light and power by using it to drive dynamos. The vibrations of the air may be used to kill men by so ordering them in speech as to inflame war-like passions. The hallucinations connected with the mysterious energies of sex result in the perpetuation of the species.)

(16) The application of any given force affects all the orders of being which exist in the object to which it is applied, whichever of those orders is directly affected.

(Illustration: If I strike a man with a dagger, his consciousness, not his body only, is affected by my act; although the dagger, as such, has no direct relation therewith. Similarly, the power of my thought may so work on the mind of another person as to produce far-reaching physical changes in him, or in others through him.)

(17) A man may learn to use any force so as to serve any purpose, by taking advantage of the above theorems.

(Illustration: A man may use a razor to make himself vigilant over his speech, by using it to cut himself whenever he unguardedly utters a chosen word. He may serve the same purpose by resolving that every incident of his life shall remind him of a particular thing, making every impression the starting point of a connected series of thoughts ending in that thing. He might also devote his whole energies to some one particular object, by resolving to do nothing at variance therewith, and to make every act turn to the advantage of that object.)

(18) He may attract to himself any force of the Universe by making himself a fit receptacle for it, establishing a connection with it, and arranging conditions so that its nature compels it to flow toward him.

(Illustration: If I want pure water to drink, I dig a well in a place where there is underground water; I prevent it from leaking away; and I arrange to take advantage of water's accordance with the laws of Hydrostatics to fill it.)

(19) Man's sense of himself as separate from, and opposed to, the Universe is a bar to his conducting its currents. It insulates him.

(Illustration: A popular leader is most successful when he forgets himself, and remembers only "The Cause". Self-seeking engenders jealousies and schism. When the organs of the body assert their presence otherwise than by silent satisfaction, it is a sign that they are diseased. The single exception is the organ of reproduction. Yet even in this case its self-assertion bears witness to its dissatisfaction with itself, since it cannot fulfil its function until completed by its counterpart in another organism.)

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(20) Man can only attract and employ the forces for which he is really fitted.

(Illustration: You cannot make a silk purse out of a sow's ear. A true man of science learns from every phenomenon. But Nature is dumb to the hypocrite; for in her ther is nothing false.) *It is no objection that the hypocrite is himself a part of Nature. He is an "endothermic" product, divided against itself, with a tendency to break up. He will see his own qualities everywhere, and thus obtain a radical misconception of phenomena. Most religions of the past have failed by expecting Nature to conform with their ideals of proper conduct.*

(21) There is no limit to the extent of the relations of any man with the Universe in essence; for as soon as man makes himself one with any idea the means of measurement cease to exist. But his power to utilize that force is limited by his mental power and capacity, and by the circumstances of his human environment.

(Illustration: When a man falls in love, the whole world becomes, to him, nothing but love boundless and immanent; but his mystical state is not contagious; his fellow-men are either amused or annoyed. He can only extend to others the effect which his love has had upon himself by means of his mental and physical qualities. Thus, Catullus, Dante and Swinburne made their love a mighty mover of mankind by virtue of their power to put their thoughts on the subject in musical and eloquent language. Again, Cleopatra and other people in authority moulded the fortunes of many other people by allowing love to influence their political actions. The Magician, however well he succeed in making contact with the secret sources of energy in nature, can only use them to the extent permitted by his intellectual and moral qualities. Mohammed's intercourse with Gabriel was only effective because of his statesmanship, soldiership, and the sublimity of his command of Arabic. Hertz's discovery of the rays which we now use for wireless telepathy was sterile until reflected through the minds and wills of people who could take his truth, and transmit it to the world of action by means of mechanical and economic instruments.)

(22) Every individual is essentially sufficient to himself. But he is unsatisfactory to himself until he has established himself in his right relation with the Universe.

(Illustration: A microscope, however perfect, is useless in the hands of savages. A poet, however sublime, must impose himself upon his generation if he is to enjoy (and even understand) himself, as theoretically should be the case.)

(23) Magick is the Science of understanding oneself and one's conditions. It is the Art of applying that under- standing in action.

(Illustration: A golf club is intended to move a special ball in a special way in special circumstances. A Niblick should rarely be used on the tee, or a Brassie under the bank of a bunker. But also, the use of any club demands skill and experience.)

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(24) Every man has an indefeasible right to be what he is.

(Illustration: To insist that any one else shall comply with one's own standards is to outrage, not only him, but oneself, since both parties are equally born of necessity.)

(25) Every man must do Magick each time he acts or even thinks, since a thought is an internal act whose influence ultimately affects action, though it may not do so at the time.

(Illustration: The least gesture causes in a man's own body and in the air around him; it disturbs the balance of the entire Universe, and its effects continue eternally throughout all space. Every thought, however swiftly suppressed, has its effect on the mind. It stands as one of the causes of every subsequent thought, and tends to influence every subsequent action. A golfer may lose a few yards on his drive, a few more with his second and third, he may lie on the green six bare inches too far from the hole; but the net result of these trifling mishaps is the difference of a whole stroke, and so probably between halving and losing the hole.)

(26) Every man has a right, the right of self-preserva- tion, to fulfil himself to the utmost. *Men of "criminal nature" are simply at issue with their True Wills. The murderer has the Will-to -Live; and his will to murder is a false will at variance with his true Will, since he risks death at the hands of Society by obeying his criminal impulse*

(Illustration: A function imperfectly performed injures, not only itself, but everything associated with it. If the heart is afraid to beat for fear of disturbing the liver, the liver is starved for blood, and avenges itself on the heart by upsetting digestion, which disorders respiration, on which cardiac welfare depends.)

(27) Every man should make Magick the keynote of his life. He should learn its laws and live by them.

(Illustration: The Banker should discover the real meaning of his existence, the real motive which led him to choose that profes- sion. He should understand banking as a necessary factor in the economic existence of mankind, instead of as merely a business whose objects are independent of the general welfare. He should learn to distinguish false values from real, and to act not on accidental fluctuations but on considerations of essential impor- tance. Such a banker will prove himself superior to others; because he will not be an individual limited by transitory things, but a force of Nature, as impersonal, impartial and eternal as gravitation, as patient and irresistible as the tides. His system will not be subject to panic, any more than the law of Inverse Squares is disturbed by Elections. He will not be anxious about his affairs because they will not be his; and for that reason he will be able to direct them with the calm, clear-headed confidence of an onlooker, with intelligence unclouded by self-interest and power unimpaired by passion.)

(28) Every man has a right to fulfil his own will without

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being afraid that it may interfere with that of others; for if he is in his proper place, it is the fault of others if they interfere with him.

(Illustration: If a man like Napoleon were actually appointed by destiny to control Europe, he should not be blamed for exercising his rights. To oppose him would be an error. Any one so doing would have made a mistake as to his own destiny, except in so far as it might be necessary for him to learn the lessons of defeat. The sun moves in space without interference. The order of Nature provides an orbit for each star. A clash proves that one or the other has strayed from its course. But as to each man that keeps his true course, the more firmly he acts, the less likely are others to get in his way. His example will help them to find their own paths and pursue them. Every man that becomes a Magician helps others to do likewise. The more firmly and surely men move, and the more such action is excepted as the standard of morality, the less will conflict and confusion hamper humanity.) ---------- I hope that the above principles will demonstrate to ALL that their welfare, their very existence, is bound up in MAGICK. I trust that they will understand, not only the reasonableness, but the necessity of the fundamental truth which I was the means of giving to mankind:

"Do what thou wilt shall be the whole of the Law."

I trust that they will assert themselves as individually absolute, that they will grasp the fact that it is their right to assert themselves, and to accomplish the task for which their nature fits them. Yea, more, that this is their duty, and that not only to themselves but to others, a duty founded upon universal necessity, and not to be shirked on account of any casual circumstances of the moment which may seem to put such contact in the light of inconvenience or even of cruelty.

I hope that the principles outlined above will help them to understand this book, and prevent them from being deterred from its study by the more or less technical language in which it is written.

The essence of MAGICK is simple enough in all conscience. It is not otherwise with the art of government. The Aim is simply prosperity; but the theory is tangled, and the practice beset with briars.

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In the same way MAGICK is merely to be and to do. I should add: "to suffer". For Magick is the verb; and it is part of the Training to use the passive voice. This is, however, a matter of Initiation rather than of Magick in its ordinary sense. It is not my fault if being is baffling, and doing desperate!

Yet, once the above principles are firmly fixed in the mind, it is easy enough to sum up the situation very shortly. One must find out for oneself, and make sure beyond doubt, WHO one is, WHAT one is, WHY one is. This done, one may put the Will which is implicit in the "Why" into words, or rather into One Word. Being thus conscious of the proper course to pursue, the next thing is to understand the conditions necessary to following it out. After that, one must eliminate from oneself every element alien or hostile to success, and develop those parts of oneself which are specially needed to control the aforesaid conditions.

Let us make an analogy. A nation must become aware of its own character before it can be said to exist. From that knowledge it must divine its destiny. It must then consider the political conditions of the world; how other countries may help it or hinder it. It must then destroy in itself any elements discordant with its destiny. Lastly, it must develop in itself those qualities which will enable it to combat successfully the external conditions which threaten to oppose its purpose. We have had a recent example in the case of the young German Empire, which, knowing itself and its will, disciplined and trained itself so that it conquered the neighbors which had oppressed it for so many centuries. But after 1866 and 1870, 1914! It mistook itself for superhuman, it willed a thing impossible, it failed to eliminate its own internal jealousies, it failed to understand the conditions of victory, it did not train itself to hold the sea, and thus, having violated every principle of MAGICK, it was pulled down and broken into pieces by provincialism and democracy, so that neither individual excellence nor civic virtue has yet availed to raise it again to that majestic unity which made so bold a bid for the mastery of the race of man.*At least it allowed England to discover its intentions, and so to combine the world against it.*

830

The sincere student will discover, behind the symbolic techni- calities of this book, a practical method of making himself a Magician. The processes described will enable him to discriminate between what he actually is, and what he has fondly imagined himself to be. *Professeur Sigmund Freud and his school have, in recent years, discovered a part of this body of Truth, which has been taught for many centuries in the Sanctuaries of Initiation. But failure to grasp the fullness of Truth, especially that implied in my Sixth Theorem (above) and its corollaries, has led him and his followers into the error of admitting that the avowedly suicidal "Censor" is the proper arbiter of conduct. Official psycho-analysis is therefore committed to upholding a fraud, although the foundation of the science was the observation of the disastrous effects on the individual of being false to his Unconscious Self, whose "writing on the wall" in dream language is the record of the sum of the essential tendencies of the true nature of the individual. The result has been that psycho-analysts have misinterpreted life, and announced the absurdity that every human being is essentially an anti-social, criminal, and insane animal. It is evident that the errors of the Unconscious of which the psycho-analysts complain are neither more nor less than the "original sin" of the theologians whom they despise so heartily.* He must behold his soul in all its awful nakedness, he must not fear to look on that appalling actuality. He must discard the gaudy garments with which shame has screened him; he must accept the fact that nothing can make him anything but what he is. He may lie to himself, drug himself, hide himself; but he is always there. Magick will teach him that his mind is playing him a traitor. It is as if a man were told that tailors' fashion-plates were the canon of human beauty, so that he tried to make himself formless and featureless like them, and shuddered with horror at the idea of Holbein making a portrait of him. Magick will show him the beauty and majesty of the self which he has tried to suppress and disguise.

Having discovered his identity, he will soon perceive his purpose. Another process will show him how to make that purpose pure and powerful. He may then learn how to estimate his environ- ment, learn how to make allies, how to make himself prevail against all powers whose error has caused them to wander across his path.

In the course of this Training, he will learn to explore the Hidden-Mysteries of Nature, and to develop new senses and faculties in himself, whereby he may communicate with, and control, Beings and Forces pertaining to orders of existence which have been hitherto inaccessible to profane research, and available only to that unscientific and empirical MAGICK (of tradition) which I came to destroy in order that I might fulfil.

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I send this book into the world that every man and woman may take hold of life in the proper manner. It does not matter if one's present house of flesh be the hut of a shepherd; by virtue of my MAGICK he shall be such a shepherd as David was. If it be the studio of a sculptor, he shall so chisel from himself the marble that masks his idea that he shall be no less a master than Rodin. Witness mine hand: TO MEGA THERION (in Greek) (zayin, vav, yod, resh tav): The Beast 666; MAGUS 9=2 A.'. A.'. who is The Word of the Aeon THELEMA; whose name is called V.V.V.V.V. 8=3 A.'. A.'. in the City of the Pyramids; OU MH 7=4; OL SONUF VAORESAGI 6=5, and ..... ..... 5=6 A.'. A.'. in the Mountain of Abeignus: but FRATER PERDUABO in the Outer Order or the A.'. A.'. and in the World of men upon the Earth, Alleister Crowley of Trinity College, Cambridge.

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Laws of Magick by Simon Magus

Magick, not unlike physics or chemistry, operates according to certain laws. These laws, as well as those of the sciences, reside in reality within the heads of those who use them. However, the analysis of reality into artificial categories is useful at certain levels of investigation. It is well to bear in mind, nevertheless, that such categories reflect more the contents of the human mind than they do of whatever "reality" might be out there.

For the following analysis we are indebted to REAL MAGIC by P.E.I. Bonewits. Mr Bonewits, incidentally, holds the first Bachelor of Arts degree in magic(k) ever awarded. He, much to the chagrin of some of the faculty of the University of California, was awarded the degree in June, 1970.

LAW OF CAUSE AND EFFECT Anything done under EXACTLY the same conditions will always be associated with exactly the same result. This law is taken for granted in the sciences and in everyday life. The whole concept of causation is now on shaky ground, thanks to developments in the field of quantum physics. But for practical purposes, in magick as well as in our everyday lives, we ignore causality to our own peril. We must assume, at least in dealing with things the size of human beings, that effects follow causes. Even in the constantly flowing, changing astral realm we find the law of cause and effect in full operation. LAW OF KNOWLEDGE This law tells us that "understanding brings control," that the more you know the more powerful you are. If you know all about something, you have total control over it. "Knowledge is power."

LAW OF SELF-KNOWLEDGE This is a sub-law of the previous law and follows from it. If you know yourself, you control yourself. The more you know about yourself, the better you can control yourself.

LAW OF NAMES This law is related to the Law of Knowledge and to the Law of Association. It states if one knows the whole and complete name of a phenomenon or entity, one has complete control over it. This is one of the reasons the Mystery Religions (including Christianity) conferred a new name on the neophyte. His new name was then his true name, but it was known only to his fellow members of the mystery. The Law of Names also relates to the Law of Personification which will be explained later. Two premises behind the present law are: (1) Names are definitions. This is more obvious in simpler languages, but it is as true of English as of any other. Sometimes the definition is hidden in the origin of the word, as is often the case with those derived from Latin or Greek, but it is there. (2) Names are mnemonic (memory) devices which trigger a range of associations. (See the Law of Association).

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LAW OF WORDS OF POWER This is a sublaw of the Law of Names. It states that certain words trigger changes in the inner and outer realities of the person saying them. Many of these words are corruptions of the names of ancient Gods. Words like "Abraxas," Osorronnophris," "Abracadabra" are examples. They have no meaning to us today, but THEIR POWER LIES IN THE SOUNDS OF THE WORDS THEMSELVES.

LAW OF ASSOCIATION If two things have something in common (anything!), that thing can be used to control both. Bell's theorem in quantum mechanics indicates that every particle in the Universe affects every other. The following two sublaws, which anthropologists think are the basis of "primitive" magick, are more useful in practice. These are the Laws of Similarity and Contagion.

LAW OF SIMILARITY Most people have heard of sympathetic magick, which is based on this principle. Effects resemble causes. To make something fly, put feathers on it and make chirping noises. Wave it in the air. The example is not entirely absurd and serves to illustrate the principle. Much of the magick of "primitive" people is of this nature. For example, rain is made by (among other actions) sprinkling water on the ground (or by washing your car -- a modern example of the same principle!).

LAW OF CONTAGION This is the principle behind doll-sticking and such in "primitive" magick. This directly relates to Bell's theorem and states that things once in physical contact continue to influence one another after they have been separated. This relates more to our consciousness than to things as they are in the physical world, but defining the two is more difficult than they appear on the surface. Thinking, feeling, and memory are associational functions of the human brain. New data are related to existing knowledge and patterns are established which correlate particular elements of knowledge. The overall pattern, which includes the "personality" and the "world view" is the METAPATTERN of all this. This metapattern we may consider to be made up of the memories, fantasy images, beliefs, values, techniques, rules of behavior, attitudes, etc. which make up the individuality of the person. LAW OF IDENTIFICATION This law relates to those of Knowledge, Association and Personification. It states that by complete association between your metapattern and that of another entity, you can BECOME that entity. You can then examine your own metapattern from the point of view of that entity. At full identification, one "becomes" the entity. All idea of distinctness vanishes and you are empowered with all the attributes of that entity because you ARE that entity. The danger here is that many people become lost in the new identity as the stronger metapattern submerges the weaker. Proper training, practice and guidance will lessen the danger.

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LAW OF SYNTHESIS Two opposing ideas or items of data will be resolved into a third idea that is more valid than the first two. This principle allows you to hold two seemingly contradictory ideas (such as, "Electrons are particles," and "Electrons are waves.") at the same time. Reality is as it is, not as we conceive it (or even as we perceive it, for that matter). The wave-particle duality in physics is an example. Physicists were nonplussed to observe in their experiments that light behaved (depending on the experiment) sometimes like a wave and sometimes like a particle. Light striking a surface of copper, say, releases electrons from the surface. This phenomenon, when examined closely, demonstrates that light is made up of particles (now called photons) which impart energy to the electrons, allowing them to escape. However, another experiment, in which we direct a beam of light at some pinholes, "proves" that light is of the nature of waves. If we direct a beam of light at an arrangement of pinholes:

--------------------------------------- I I I I I I I I screen--> I I I I I <--pinhole I I I I I I I I I LIGHT I I I I I I I I I I I <--pinhole I I I I I I I I I I I I I ---------------------------------------

assuming that we have a beam of "parallel" light (a plane wavefront), we see the light projected onto the screen. If we cover one of the pinholes, we see a single illuminated spot on the screen. If wwe uncover the first and cover the second pinhole, we again see a single spot projected onto the screen. Now, if we uncover both pinholes, what do we see? Two spots of light? No! We see a pattern of alternating light and dark bands on the screen. This phenomenon is due to INTERFERENCE between the crests and troughs of the WAVES of light as they strike the screen. When two crests occur together, or two troughs, the amplitude is doubled, and we get a bright area. But when a crest and trough coincide, they cancel each other, and the result is a dark spot of zero amplitude (no brightness). The point of all this is that interference is necessarily a WAVE phenomenon. The experiment demonstrates the wave nature of light. How do we resolve the dilemma? By realizing that we are dealing with something that is neither a wave nor a particle, but SOMETHING ELSE.

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Mayan Deities

From Sekhet Bast Ra Lodge

The contents of this file is derived from the research resources from within our lodge and is the sole property of Sekhet Bast Ra Lodge. Copyright 1987.

777 Column XXV Mayan Deities

Key Scale - Mayan Deities - Explanation

0 - Itzam Na - This diety encompasses all deities yet this Diety is beyond all comprehension.

1 - Itzam Na - "one" or "unique" He is the greatest of the Gods. Hunab Ku - "All powerful God of no Image" I listed this diety although information shows this diety did not exist until after the Spanish Conquest. It probabily came about due to christian influence. 2 - Ohoroxtotil - Father of the Sun. Ben Ich - "He of the Starry Sky" He is a great infinite Jaguar (his spots are thought to be stars and planets).

3 - Ix Chebel Yax - Mother of the Sun. Ix Hun Zipit - Lady of the Sea.

4 - Kunku Chacs - 'Kun' means "kindly" or "tender" 'Ku' means "God".

5 - Ah Hadz'en Caan Chacs - "Lash" The Sky God.

6 - Ah Kin - "He of the Sun".

7 - Ix Ahau - "Mistress" She is the Mistress of Creative Arts and the Master of Weaving (she like Athene, in the Greek myths, worked her magick on the loom).

8 - Ah Kin - as the Patron of Knowledge and Power.

9 - XAhau - "Lady Ahau" Moon Goddess Wife of Ah Kin (the Sun God).

10 - Cobel Cab - Mistress of the Earth. Ix Tan Dz'onot - The Child of She who Sits in the Mud, the Child of She who emerges from the Sand.

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11 - Acan - God of Wine (Actually he rules over intoxicating drinks such as beer, wine, Kola, etc.) He is known for his loud "bellowing" and his foolish behavior He is Cacoch's aid (Cacoch is a God of Creation).

12 - Ah Kin Xoc - 'Ah kin' means "Priest". 'Xoc' means "to count or read". He is a great singer, musician, and poet. He won the respect of the Sun God when he took the guise of a Hummingbird and wooed the Moon Goddess. Husband of the Plumeria, the sacred flower of Itzam Na (this flower rules Divine Sexuality, its colors are red and white). This Flower contained the secret of Truth and Immortality.

13 - Ix Chel - Moon Goddess She rules over Pro- creation, birth, medicine, and wisdom. She is a Virgin but she had a secret cult which she is regarded as a Sacred Mistress to Itzam Na.

14 - Ix Ahau Na - "Palace-Lady".

15 - Canan Chul Chan - Guardian of Holy Sky. "Big Star".

16 - Itzam Na Kinch Ahau - Old Sun God of balanced judgement. Ruler of the Bacabs (Elements).

17 - Xbalanque & Hunahpu - Twin Heros Brothers who heard the Divine Call of Itzam Na which lead them to destroy the False Ones who had exalted themselves and deceived some Mayas to worship them; and defeated the Lords of Death.

18 - Nucuch Chacob - "The Great Chacs" Four horsemen who are the Rain Gods. They bring Water of Life from the Gods to the Maya.

19 - Balanke - "Jaguar-Sun" This aspect of the Sun is the essence of Strenght (warrior-type strenght). He is considered a Great Breast. All His Priests and Priestesses are His harlots.

20 - Xob - Mother of Maize. All Maize Deities sprang from Her seed (literally corn seed).

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21 - Ek Chuah - He is the Merchant Diety, but most im- portantly is ruled the cacao which was the Mayan's biggest trade commodity.

22 - Itzam Na - as Great God who oversees Justice between the Gods and the Mayan who worships the Gods.

23 - Ku Kulcan - The Aztecs called Him "Quetzalcoatl". He is the God of Self-sacrifice which was done so the Maya could survive and gain acknowledgement of Itzam Na. Some myths place Him as the Judge of the dead (but I would take this with a gain of salt).

24 - Yum Cimil - "Lord of Death".

25 - Zip - Protector of the Deer (according to myth the Deer created the Vagina of the Moon Goddess by stepping on Her abdomen and then she was able to bear children of the Sun God. Note the sole of deer's foot looks like a Vagina). Zip would deceive hunters to believe he was shooting a deer when in fact it was a iguana (a sacred animal of Itzam Na; to kill one incites the Death penalty). To those who gained Zip's Favor meant a successful hunt.

26 - Ah Ahaah Cab - "Awakener" He is associated with the Morning Star (Venus).

27 - Cit Chac Coh - "Father Red Great Puma" The Lord God of War. Buluc Chabtan - The God of Human Sacrifice and War.

28 - Bolon Tzcab - The Ruling-Lineage Diety. He kept the Line of Itzam Na pure and made sure the Nobility of the Maya was strong.

29 - XAhau - as Moon Goddess.

30 - Kinich Ahau - "Sun-Eyed Lord" It is said He had a golden Sun eye (some say it was almond eye) at the place of His Ajna Chakra.

31 - Hun Kak - "Unique Fire" The Divine Fire that consumes all what ever remains is prepared for Divinity.

32 - Ben Ich - "He of the Starry Sky"

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A Celebration of M A Y D A Y --by Gwydion Cinhil Kirontin * * * * * * "Perhaps its just as well that you won't be here...to be offended by the sight of our May Day celebrations." --Lord Summerisle to Sgt. Howie from "The Wicker Man" * * * * * * There are four great festivals of the Pagan Celtic year and the modern Witch's calendar, as well. The two greatest of these are Halloween (the beginning of winter) and May Day (the beginning of summer). Being opposite each other on the wheel of the year, they separate the year into halves. Halloween (also called Samhain) is the Celtic New Year and is generally considered the more important of the two, though May Day runs a close second. Indeed, in some areas -notably Wales - it is considered the great holiday. May Day ushers in the fifth month of the modern calendar year, the month of May. This month is named in honor of the goddess Maia, originally a Greek mountain nymph, later identified as the most beautiful of the Seven Sisters, the Pleiades. By Zeus, she is also the mother of Hermes, god of magic. Maia's parents were Atlas and Pleione, a sea nymph. The old Celtic name for May Day is Beltane (in its most popular Anglicized form), which is derived from the Irish Gaelic "Bealtaine" or the Scottish Gaelic "Bealtuinn", meaning "Bel- fire", the fire of the Celtic god of light (Bel, Beli or Belinus). He, in turn, may be traced to the Middle Eastern god Baal. Other names for May Day include: Cetsamhain ("opposite Samhain"), Walpurgisnacht (in Germany), and Roodmas (the medieval Church's name). This last came from Church Fathers who were hoping to shift the common people's allegiance from the Maypole (Pagan lingam - symbol of life) to the Holy Rood (the Cross - Roman instrument of death). Incidentally, there is no historical justification for calling May 1st "Lady Day". For hundreds of years, that title has been proper to the Vernal Equinox (approx. March 21st), another holiday sacred to the Great Goddess. The nontraditional use of "Lady Day" for May 1st is quite recent (within the last 15 years), and seems to be confined to America, where it has gained widespread acceptance among certain segments of the Craft population. This rather startling departure from tradition would seem to indicate an unfamiliarity with European calendar customs, as well as a lax attitude toward scholarship among too many Pagans. A simple glance at a dictionary ("Webster's 3rd" or O.E.D.), encyclopedia ("Benet's"), or standard mythology reference (Jobe's "Dictionary of Mythology, Folklore & Symbols") would confirm the correct date for Lady Day as the Vernal Equinox.

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By Celtic reckoning, the actual Beltane celebration begins on sundown of the preceding day, April 30, because the Celts always figured their days from sundown to sundown. And sundown was the proper time for Druids to kindle the great Bel-fires on the tops of the nearest beacon hill (such as Tara Hill, Co. Meath, in Ireland). These "need-fires" had healing properties, and sky- clad Witches would jump through the flames to ensure protection. * * * * * * Sgt. Howie (shocked): "But they are naked!" Lord Summerisle: "Naturally. It's much too dangerous to jump through the fire with your clothes on!" * * * * * * Frequently, cattle would be driven between two such bon-fires (oak wood was the favorite fuel for them) and, on the morrow, they would be taken to their summer pastures. Other May Day customs include: processions of chimney-sweeps and milk maids, archery tournaments, morris dances, sword dances, feasting, music, drinking, and maidens bathing their faces in the dew of May morning to retain their youthful beauty. In the words of Witchcraft writers Janet and Stewart Farrar, the Beltane celebration was principly a time of "...unashamed human sexuality and fertility." Such associations include the obvious phallic symbolism of the Maypole and riding the hobby horse. Even a seemingly innocent children's nursery rhyme, "Ride a cock horse to Banburry Cross..." retain such memories. And the next line "...to see a fine Lady on a white horse" is a reference to the annual ride of "Lady Godiva" though Coventry. Every year for nearly three centuries, a sky-clad village maiden (elected Queen of the May) enacted this Pagan rite, until the Puritans put an end to the custom. The Puritans, in fact, reacted with pious horror to most of the May Day rites, even making Maypoles illegal in 1644. They especially attempted to suppress the "greenwood marriages" of young men and women who spent the entire night in the forest, staying out to greet the May sunrise, and bringing back boughs of flowers and garlands to decorate the village the next morning. One angry Puritan wrote that men "doe use commonly to runne into woodes in the night time, amongst maidens, to set bowes, in so muche, as I have hearde of tenne maidens whiche went to set May, and nine of them came home with childe." And another Puritan complained that, of the girls who go into the woods, "not the least one of them comes home again a virgin."

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Long after the Christian form of marriage (with its insistence on sexual monogamy) had replaced the older Pagan handfasting, the rules of strict fidelity were always relaxed for the May Eve rites. Names such as Robin Hood, Maid Marion, and Little John played an important part in May Day folklore, often used as titles for the dramatis personae of the celebrations. And modern surnames such as Robinson, Hodson, Johnson, and Godkin may attest to some distant May Eve spent in the woods. These wildwood antics have inspired writers such as Kipling: Oh, do not tell the Priest our plight, Or he would call it a sin; But we have been out in the woods all night, A-conjuring Summer in! And Lerner and Lowe: It's May! It's May! The lusty month of May!... Those dreary vows that ev'ryone takes, Ev'ryone breaks. Ev'ryone makes divine mistakes! The lusty month of May! It is certainly no accident that Queen Guinevere's "abduction" by Meliagrance occurs on May 1st when she and the court have gone a-Maying, or that the usually efficient Queen's guard, on this occasion, rode unarmed. Some of these customs seem virtually identical to the old Roman feast of flowers, the Floriala, three days of unrestrained sexuality which began at sundown April 28th and reached a crescendo on May 1st. By the way, due to various calendrical changes down through the centuries, the traditional date of Beltane is not the same as its astrological date. This date, like all astronomically determined dates, may vary by a day or two depending on the year. However, it may be calculated easily enough by determining the date on which the sun is at 15 degrees Taurus. British Witches often refer to this date as Old Beltane, and folklorists call it Beltane O.S. ("Old Style"). Some Covens prefer to celebrate on the old date and, at the very least, it gives one options. If a Coven is operating on "Pagan Standard Time" and misses May 1st altogether, it can still throw a viable Beltane bash as long as it's before this date. This may also be a consideration for Covens that need to organize activities around the week-end.

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This date has long been considered a "power point" of the Zodiac, and is symbolized by the Bull, one of the four "tetramorph" figures featured on the Tarot cards the World and the Wheel of Fortune. (The other three are the Lion, the Eagle, and the Spirit.) Astrologers know these four figures as the symbols of the four "fixed" signs of the Zodiac (Taurus, Leo, Scorpio, and Aquarius, respectively), and these naturally align with the four Great Sabbats of Witchcraft. Christians have adopted the same iconography to represent the four gospel- writers. But for most, it is May 1st that is the great holiday of flowers, Maypoles, and greenwood frivolity. It is no wonder that, as recently as 1977, Ian Anderson could pen the following lyrics for Jethro Tull: For the May Day is the great day, Sung along the old straight track. And those who ancient lines did ley Will heed this song that calls them back.

THE END P.S.--I would be glad of any comments, corrections, additions, etc. regarding this article. Please E-mail them to Mike Nichols (a.k.a. Gwydion Cinhil Kirontin) 73445,1074

P.P.S.--A special thank you to "The Rune", Kansas City's premiere Pagan publication for permission to reprint this article, which originally ran in a somewhat condensed form there.

P.P.P.S.--Please feel free to reprint this article wherever you see fit. I ask only that I be given credit as the author. Also, it would be nice if you could drop me an E-mail note and let me know where you are using it. Thanx!

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________________________________________________________________________

Taken from the 1960 reprint of AN ENCLYCLOPAEDIA OF OCCULTISM by Lewis Spence, University Books, Hyde Park, New York. First published in 1920, it is considered to be one of the best sources on the subject.

Submitted by Alan Wright, Atlanta GA, Illumi-Net 404-377-1141 ________________________________________________________________________

NECROMANCY: Or divination by means of the spirits of the dead, from the Greek work `nekos', dead; and `manteria', divination. It is through its Italian form nigromancia that it came to be known as the "Black Art". With the Greeks it originally signified the descent into Hades in order to consult the dead rather than summoning the dead into the mortal sphere again. The art is of almost universal usage. Considerable difference of opinion exists among modern adepts as to the exact methods to be properly pursued in the necromantic art, and it must be borne in mind the necromancy, which in the Middle Ages was called sorcery, shades into modern spiritualistic practice. There is no doubt, however, that necromancy is the touchstone of occultism, for if, after careful preparation the adept can carry through to a successful issue, the raising of the soul from the other world, he has proved the value of his art. It would be fruitless in this place to enter into a psychological discussion as to whether the feat is possible of accomplishment or not, and we will confine ourselves tit he material which has been placed at our disposal by the sages of the past, who have left full details as to how the process should be approached. In the case of a compact between the conjuror and the devil, no ceremony is necessary, as the familiar is ever at hand to do the behests of his masters. This, however, is never the case with the true sorcerer, who preserves his independence, and trusts to his profound knowledge of the art and his powers of command; his object therefore is to 'constrain' some spirit to appear before him, and to guard himself from the danger of provoking such beings. The magician, it must be understood, always has an assistant, and every article named is prepared according to rules well known in the black art. In the first place, they are to fix upon a spot proper for such purpose; which must be either in a subterraneous vault, hung around with black, and lighted by a magical torch; or else in the center of some thick wood or desert, or upon some extensive, unfrequented plain, where several roads meet, or amidst the ruins of ancient castles, abbeys, monasteries, etc., or amongst the rocks on the sea shore, in some private detached churchyard, or any other solemn, melancholy place between the hours of twelve and one in the night, either when the moon shines very bright, or else when the elements are disturbed with storms, thunder, lightning, wind, and rain; for, in these places, times, and seasons, it is contended that spirits can with less difficulty manifest themselves to mortal eyes, and continue visible with the least pain, in this elemental external world. When the proper time and place is fixed on, a magic circle is to be formed, within which, the master and his associate are carefully to retire. The dimensions of the circle are as follow: - A piece of ground is usually chosen, nine feet square, at the full extent of which parallel lines are drawn within the other, having sundry crosses and triangles described between them, close to which is formed the first or outer circle, then, about half-a-foot within the same, a second circle is described, and within that another square correspondent to the first, the center of which is the seat of spot where the master and associate

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are to be placed. "The vacancies formed by the various lines and angles of the figure are filled up with the holy names of God, having crosses and triangles described between them. The reason assigned by magicians and others for this institution and use of circles, is, that so much ground being blessed and consecrated by such holy words and ceremonies as they make use of forming it, hath a secret force to expel all evil spirits from the bounds thereof, and, being sprinkled with pure, sanctified water, the ground is purified from all uncleanliness; besides, the holy names of God being written over every part of it, its force becomes so powerful that no evil spirit hath ability to break through it, or to get at the magician and his companion, by reason of the antipathy in nature they bear to these sacred names. And the reason given for the triangles is, that if the spirit be not easily brought to speak the truth, they may by the exorcist be conjured to enter the same, where, by virtue of the names of the essence and divinity of God, they can speak nothing but what is true and right. The circle, therefore, according to this account of it, is the principal fort and shield of the magician, from which he is not, at the peril of his life, to depart, till he has completely dismissed the spirit, particularly if he be of a fiery or infernal nature. Instances are recorded of many who perished by the means, particularly Chiancungi, the famous Egyptian fortune-teller, who was so famous in England in the seventeenth century. He undertook a wager, to raise up the spirit "Bokim", and having described the circle, he seated his sister Napula by him as his associate. After frequently repeating the forms of exorcism, and calling upon the spirit to appear, and nothing as yet answering his demand, they grew impatient of the business, and quitted the circle, but it cost them their lives; for they were instantaneously seized and crushed to death by that infernal spirit, who happened not to be sufficiently constrained till that moment, to manifest himself to human eyes." There was a prescribed form of consecrating the magic circle, which we omit as unnecessary in a general illustration. The proper attire or "pontificalibus" of a magician is an ephod made of fine white linen, over that a priestly robe of black bombazine, reaching to the ground, with the two seals of the earth drawn correctly upon virgin parchment, and affixed to the breast of the outer vestment. Round his waist is tied a broad consecrated girdle, with the names Ya, Ya, - Aie, Aaie, - Elibra, - Sadai, - Pah Adonai, - tuo robore, - Cintus sum. Upon his shoes must be written Tetragammaton, with crosses round about; upon his head a high-crowned cap of sable silk, and in his hand a Holy Bible, printed or written in pure Hebrew. Thus attired, and standing within the charmed circle, the magician repeats the awful form of exorcism; and presently, the infernal spirits make strange and frightening noises, howlings, tremblings, flashes, and most dreadful shrieks and yells, as a forerunner of their becoming visible. Their first appearance in the form of fierce and terrible lions or tigers, vomiting forth fire, and roaring hideously about the circle; all which time the exorcist must not suffer any tremor of dismay; for, in that case, they will gain the ascendancy, and the consequences may touch his life. On the contrary, he must summon up a share of resolution, and continue repeating the forms of constriction and confinement, until they are drawn nearer to the influence of the triangle, when their forms will change to appearances less ferocious and frightful, and become more submissive and tractable. When the forms of conjuration have in this manner been sufficiently repeated, the spirits forsake their bestial shapes, and enter the human form, appearing like naked men of gentle countenance and behavior, yet is the magician to be warily on his guard that they

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deceive him not by much wild gestures, for they are exceedingly fraudulent and deceitful in their dealings with those who constrain them to appear without compact, having nothing in view but to suborn his mind, or accomplish his destruction. With great care also must the spirit be discharged after the ceremony is finished, as he has answered all the demands made upon him. The magician must wait patiently till he has passed through all the terrible forms which announce his coming, and only when the last shriek has died away, after every trace of fire and brimstone has disappeared, may he leave the circle and depart home in safety. IF the ghost of deceased person is to be raised, the grave must be resorted to at midnight, and a different form of conjuration is necessary. Still another, is the infernal sacrament for "any corpse that hath hanged, drowned, or otherwise made away with itself"; and in this case the conjurations are performed over the body, which will at last rise, and standing upright, answer with a faint and hollow voice the questions that are put to it. Eliphas Levi, in his `Ritual of Transcendent Magic' says that "evocations should always have a motive and a becoming end, otherwise the are works of darkness and folly, dangerous for health and reason." The permissible motive of an evocation may be either love or intelligence. Evocations of love require less apparatus and are in every respect easier. The procedure is as follows: "We must, in the first place, carefully collect the memorials of him (or her) whom we desire to behold, the articles he used, and on which his impressions remains; we must also prepare an apartment in which the person lived, or otherwise, one of similar kind, and place his portrait veiled in white therein, surrounded with his favorite flowers, which must be renewed daily. A fixed date must then be observed, either the birthday of the person, or that day which was most fortunate for his and our own affection, one of which we may believe that his soul, however blessed elsewhere, cannot lose the remembrance; this must be the day for the evocation and we must provide for it during the space of fourteen days. Throughout this period we must refrain from extending to anyone the same proofs of affection which we have the right to expect from the dead; we must observe strict chastity, live in retreat, and take only modest and light collation daily. Every evening at the same hour we must shut ourselves in the chamber consecrated to the memory of the lamented person, using only one small light, such as that of a funeral lamp or taper. This light should be placed behind us, the portrait should be uncovered and we should remain before it for an hour, in silence; finally, we should fumigate the apartment with a little good incense, and go out backwards. On the morning of the day fixed for the evocation, we should adorn ourselves as if for a festival, not salute anyone first, make but a single repast of bread, wine, and roots, or fruits; the cloth should be white, two covers should be laid, and one portion of the bread broken should be set aside; a little wine should also be placed in the glass of the person we design to invoke. The meal must be eaten alone in the chamber of evocations, and in the presence of the veiled portrait; it must be all cleared away at the end, except the glass belonging to the dead person, and his portion of bread, which must be placed before the portrait. In the evening, at the hour for the regular visit, we must repair in silence to the chamber, light a fire of cypress wood, and cast incense seven times thereon, pronouncing the name of the person whom we desire to behold. The lamp must then be extinguished, and the fire permitted to die out. On this day the portrait must not be unveiled. When the flame is extinct, put more incense on the ashes, and invoke God according to the forms of the religion to which the dead person belonged, and according to the ideas

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which he himself possessed of God. While making this prayer we must identify ourselves with the evoked person, speak as he spoke, believe in a sense as he believed; then, after a silence of fifteen minutes, we must speak to him as if he were present, with affection and with faith, praying him to manifest to us. Renew this prayer mentally, covering the face with both hands; then call him thrice with a loud voice; tarry on our knees, the eyes closed and covered, for some minutes; then call again thrice upon him in a sweet and affectionate tone, and slowly open the eyes. Should nothing result, the same experiment must be renewed in the following year, and if necessary a third time, when it is certain that the desired apparition will be obtained, and the longer it has been delayed the more realistic and striking it will be. "Evocations of knowledge and intelligence are made with more solemn ceremonies. If concerned with a celebrated personage, we must meditate for twenty-one days upon his life and writings, form an idea of his appearance, converse with him mentally, and imagine his answers; carry his portrait, or at least his name, about us; follow a vegetable diet for twenty-one days, and a severe fast during the last seven. We must next construct the magical oratory. This oratory must be invariably darkened; but if we operate in the daytime, we may leave a narrow aperture on the side where the sun will shine at the hour of the evocation, and place a triangular prism before the opening, and a crystal globe, filled with water, before the prism. If the operation be arranged for the night the magic lamp must be so placed that its single ray shall be upon the alter smoke. The purpose of the preparations is to furnish the magic agent with elements of corporeal appearance, and to ease as much as possible the tension of imagination, which could not be exalted without danger into the absolute illusion of dream. for the rest, it will be easily understood that a beam of sunlight, or the ray of a lamp, colored variously, and falling upon curling and irregular smoke, can in no way create a perfect image. The chafing-dish containing the sacred fire should be in the center of the oratory, and the alter of perfumes close by. The operator must turn toward the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter (of Levi`s "Ritual of Transcendent Magic"), and must be crowned with vervain and gold. He should bathe before the operation, and all his under garments must be of the most intact and scrupulous cleanliness. The ceremony should begin with a prayer suited to the genius of the spirit about to be invoked and one which would be approved by him if he still lived. For example, it would be impossible to evoke Voltaire by reciting prayers in the style of St. Bridget. For the great men of antiquity, we may see the hymns of Cleathes or Orpheus, with the adjuration terminating the Golden Venus of Pythagoras. In our own evocation of Apollonius, we used the magical philosophy of Patricius for the ritual, containing the doctrines of Zoroaster and the writings of Hermes Trismegistus. We recited the Nuctemeron of Apollonius in greek with a loud voice and added the following conjuration:-

"Vouchsafe to be present, O Father of All, and thou Thrice Mighty Hermes, Conductor of the dead. Asclepius son of Hephaistus, Patron of the Healing Art; and thou Osiris, Lord of strenght a vigor, do thou thyself be present too. Arnebascenis, Patron of Philosophy, and yet again Asclepius, son of Imuthe, who presidest over poetry. * * * * "Apollonius, Apollonius, Apollonius, Thou teachest the Magic of Zoroaster, son of Oromasdes; and this is the worship of the Gods."

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For the evocation of spirits belonging to religions issued from Judaism, the following kabalistic invocation of [Solomon David] should be used, either in Hebrew, or in any other tongue with which the spirit in question is known to have been familiar:-

"Powers of the Kingdom, be ye under my left foot and in my right hand! Glory and eternity, take me by the two shoulders, and direct me in the paths of victory! Mercy and Justice, be ye the equilibrium and splendor of my life! Intelligence and Wisdom, crown me! Spirits of Malchuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! Angels of Netsah and Hod, strengthen me upon the cubic stone of Jesod! O Gedulael! O Geburael! O Tiphereth! Binael, be thou my love! Ruach Hochmael, be thou my light! Be that which thou are and thou shall be, O Ketheriel! Tschim, assist me in the name of Saddai! Cherubim, be my strength in the name of Adonai! Beni-Elohim, be my brethren in the name of the Son, and by the power of Zebaoth! Eloim, do battle for me in the name of Tetragrammation! Malachim, protect me in the name of Jod He Vau He! Seraphim, cleanse my love in the name of Elvoh! Hasmalim, enlighten me with the splendors of Eloi and Shechinah! Aralim, act! Orphanim, revolve and shine! Hajoth a Kadosh, cry, speak, roar, bellow! Kadosh, Kadosh, Kadosh, Saddai, Adonia, Jotchavah, Eieazereie: Hallelu-jah, Hallelu-jah, Hallelu-jah. Amen. It should be remembered above all, in conjurations, that the names of Satan, Beelzebub, Adramelek, and others do not designate spiritual unities, but legions of impure spirits. "Our name is legion, and we are many" says the spirit of darkness in the Gospel. Number constitutes the law, and progress takes place inversely in Hell - that is to say, the most advanced in Satanic development, and consequently the most degraded, are the least intelligent and feeblest. Thus, a fatal law drives the demons downward when they wish and believe themselves to be ascending. So also those who term themselves chiefs are the most impotent and despised of all. As to the horde of perverse spirits, they tremble before the unknown, invisible, incomprehensible, capricious, implacable chief, who never explains his law, whose arm is ever stretched out to strike those who fail to understand him. They give this phantom the names of Baal, Jupiter, and even others more venerable, which cannot, without profanation, be pronounced in Hell. But this phantom is only a shadow and remnant of God, disfigured by their willful perversity, and persisting in their imagination like a vengeance of justice and a remorse of truth. "When the evoked spirit of light manifests with dejected or irritated countenance, we must offer him a moral sacrifice, that is, be inwardly disposed to renounce whatever offends him; and before leaving the oratory, we must dismiss him, saying: "May peace be with thee! I have not wished to trouble thee; do thou torment me not. I shall labor to improve myself as to anything that vexes thee. I pray, and will still pray, with thee and for thee. Pray thou also both with and for me, and return to thy great slumber, expecting that day when we shall wake together. Silence and adieu." Christian, in his "Historie de le Magic" (Paris, 1871) says: "The place chosen for the evocation is not an unimportant point. The most auspicious is undoubtedly that room which contains the last traces of the lamented person. If it be impossible to fulfill this condition, we must go in search of some isolated and rural retreat which corresponds in orientation and aspect, as well as measurement, with the mortuary chamber.

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"The window must be blocked with boards if olive wood, hermetically joined, so that no exterior light may penetrate. The ceiling, the four interior walls, and the floor must be draped with tapestry of emerald green silk, which the operator must secure himself with copper nails, invoking no assistance from strange hands, because, from this moment, he alone may enter into this spot set apart from all, the arcane Oratory of the Magus. The furniture which belonged to the deceased, his favorite possessions and trinkets, the things on which his final glance may be supposed to have rested - all these things must be assiduously collected and arranged in the order which they occupied at the time of his death. If none of these souvenirs can be obtained, a faithful likeness of the departed being must be procured, it must be depicted in the dress and colors which he wore during the last period of his life. This portrait must be set up on the eastern wall by means of copper fasteners, must be covered with a veil of white silk, and must be surmounted with a crown of those flowers which were most lived by the deceased. "Before the portrait there must be erected an alter of white marble, supported by four columns which must terminate in bull`s feet. A five pointed star must be emblazoned on the slab of the alter, and must be composed of pure copper plates. The place in the centre of the star, between the plates, must be large enough to receive the pedestal of a cup-shaped copper chafing-dish, containing dessicated fragments of laurel wood and alder. By the side of the chafing-dish must be placed a censer full of incense. The skin of a white and spotless ram must be stretched beneath the alter, and on it emblazoned another pentagram prawn with parallel lines of azure blue, golden yellow, emerald green and purple red. " A copper tripod must be erected in the middle of the Oratory; it must be perfectly triangular in form, it must be surmounted by another and similar chafing-dish, which must likewise contain a quantity of dried olive wood. " A high candelabrum of copper must be placed by the wall on the southern side, and must contain a single taper of purest white wax, which must alone illuminate the mystery of the evocation. "The white color of the alter, of the ram`s skin, and of the veil, in consecrated to Gabriel, the planetary archangel of he moon, and the Genius of mysteries; the green of the copper and tapestries is dedicated to the Genius of Venus. "The alter and tripod must both be encompassed by a magnetized iron chain, and by three garlands composed of the foliage and blossoms of the myrtle, the olive, and the rose. "Finally, facing the portrait, and on the eastern side there must be a canopy, also draped with emerald silk, and supported by two triangular columns of olive wood, plated with purest copper. On the north and south sides, between the each of these columns and the wall, the tapestry must fall in long folds to the ground, forming a kind of tabernacle; which must be open on the eastern side. At the foot of each column there must be a sphinx of white marble, with a cavity in the top of the head to receive spices for burning. It is beneath this canopy that the apparitions will manifest, and it should be remembered the the Magus must turn to the east for prayer, and to the west for evocation. "Before entering this little sanctuary, devoted to remembrance, the operator must be clothed in a vestment of azure, fastened by clasps of copper, enriched with a single emerald. He must wear upon his head a tiara surrounded by a floriated circle of twelve emeralds, and a crown of violets. On his breast must be the talisman of Venus depending from a ribbon of azure silk. On the annular finger of his left hand must be a copper ring containing turquoise. His feet must be covered with shoes

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of azure silk, and he must be provided with a fan of swan`s feathers to dissipate, if needful, the smoke of the perfumes. "The Oratory and all its objects must be consecrated on a Friday, during the hours which are set apart to the Genius of Venus. This consecration is performed by burning violets and roses in a fire if olive wood. A shaft must be provided in the oratory for the passage of the smoke, but care must be taken to prevent the admission of light through this channel. "When the preparations are finished, the operator must impose on himself a retreat of one-and-twenty days, beginning on the anniversary of the death of the beloved being. During this period he must refrain from conferring on anyone the least of those marks of affection which he was accustomed to bestow on the departed; he must be absolutely chaste, alike in deed and thought; he must take daily but one repast, consisting of bread, wine, roots, and fruits. These three conditions are indispensable to success in evocation, and their accomplishment requires complete isolation. "Every day, shortly before midnight, the Magus must assume his consecrated dress. On the stroke of the mystic hour, he must enter the Oratory, bearing a lighted candle in his right hand, and in the other an hour-glass. The candle must be fixed in the candelabra, and the hour-glass on the alter to register the flight of time. The operator must then proceed to replenish the garland and the floral crown. Then he shall unveil the portrait, and erect it immovable in front of the alter, being thus with his face to the east, he shall softly go over in his mind the cherished recollections he possesses of the beloved and departed being. "When the upper reservoir of the hour-glass is empty the time of contemplation will be over. By the flame of the taper the operator must then kindle the laurel wood and alder in the chafing-dish which stands on the alter; then, taking a pinch of incense from the censer, let him cast it thrice upon the fire, repeating the following words:- Glory be to the Father of life universal in the splendor of the infinite altitude, and peace in the twilight of the immeasurable depths to all spirits of good will !" "Then he shall cover the portrait, and taking up his candle in his hand, shall depart from the Oratory, walking backward at a slow pace as far as the threshold. The same ceremony must be fulfilled at the same hour during every day of the retreat, and at each visits the crown which is above the portrait, and the garlands of the alter and tripod must be burnt each evening in a room adjoining the Oratory. "When the twenty-first day has arrived, the Magus must do his best to have no communication with any one, but if this be impossible, he must not be the first to speak, and must postpone all business till the morrow. On the stroke of noon, he must arrange a small circular table in the Oratory, and cover it with a new napkin of unblemished whiteness. It must be garnished with two copper chalices, an entire loaf, and a crystal flagon of the purest white. The bread must be broken and not cut, and the wine emptied in equal portions into the two cups. Half of this mystic communion, which must be his sole nourishment on this supreme day, shall be offered by the operator to the dead, and by the light of the one taper he must eat his own share, standing before the veiled portrait. Then he shall retire as before, walking backward as far as the threshold, and leaving the ghost`s share of bread and wine upon the table. "When the solemn hour of the evening has at length arrived the Magus shall carry into the Oratory some well-dried cypress wood, which he shall set alight in the alter and the tripod. Three pinches of incense

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shall be cast into the flame in honor of the Supreme Potency which manifests itself by Ever Active Intelligence and by Absolute Wisdom. When the wood of the two chafing-dishes has been reduced to embers, he must renew the triple offering of incense on the alter, and must cast some seven times on the fire in the tripod; at each evaporation of the consecrated perfume he must repeat the previous doxology, and then turning tot he East, he must call upon God by prayer of that religion which was professed by the person whom he desires to evoke. "When the prayers are over he must reverse his position and with his face to the West, must enkindle the chafing-dishes on the head of each sphinx, and when the cypress is full ablaze he must heap over it well dried violets and roses. Then let him extinguish the candle which illuminates the Oratory, and falling on his knees before the canopy, between the two columns, let him mentally address the beloved person with a plenitude of faith and affection. Let him solemnly entreat it to appear and renew this interior adjuration seven times, under the auspices of the seven providential Genii, and endeavouring during the whole of the time to exalt his soul above the natural weakness of humanity. "Finally, the operator, with closed eyes, and hands covering his face, must call the invoked person in a loud but gentle voice, pronouncing three times all of the names which he bore. "Some moments after the third appeal, he must extend his arms in the form of a cross, and lifting up his eyes, he will behold the beloved being, in a recognizable manner, in front of him. That is to say, he will perceive that ethereal substance separated from the perishable terrestrial body, the fluidic envelope of the soul, which Kabalistic initiates have termed the `Perispirit'. This substance preserves the human form but is emancipated from human infirmities, and is energized by the special characteristics whereby the imperishable individuality of our essence is manifested. "The departed soul will give counsel to the operator; it will occasionally reveal secrets which may be beneficial to those whom it loved on earth, but it will answer no question which has reference to the desires of the flesh; it will discover no buried treasures, nor will it unveil the secrets of a third person; it is silent on the mysteries of the superior existence to which it has now attained. In certain cases, it will, however, declare itself either happy or in punishment. If it be the latter, it will ask for the prayer of the Magus, or for some religious observance, which we must unfailingly fulfill. Lastly, it will indicate the time when the evocation may be renewed. "When it has disappeared, the operator must turn to the East, rekindle the fire on the alter, and make a final offering of incense. Then he must detach the crown and the garlands, take up his candle, and retire with his face to the West till he is out of the Oratory. His last duty is to burn the final remains of the flowers and leaves. Their ashes, united to those which have been collected during the time of retreat, must be mixed with myrtle seeds, and secretly buried in a field at a depth which will secure it from disturbance of the ploughshare."

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The last two examples are, of course, those of "white" necromancy. The procedure followed by savage tribes as of course totally different. Among certain Australian tribes the necromants are called Birraark. It is said that a Birraark was supposed to be initiated by the "mrarts" (ghosts) when they met him wandering in the bush. It was from the ghosts that he obtained replies to questions concerning events passing t a distance, or yet to happen, which might be of interest or moment to his tribe. An account of a spiritual seance in the bush is given in "Kamilaroi and Kurnai" (p. 251): The fires were let down; the Birraark uttered the cry "Coo-ee" at intervals. At length a distant reply was heard, and shortly afterwards, the sound as of persons jumping on the ground in succession. A voice was then heard in the gloom asking in a strange intonation "What is wanted?" At the termination of the seance, the spirit voice said "We are going." Finally, the Birraark was found in the top of an almost inaccessible tree, apparently asleep. In Japan, ghosts can be raised in various ways. One mode is to "put into an andon" (a paper lantern in a flame), "a hundred rushlights, and repeat an incantation of a hundred lines. One of these rushlights is taken out at the end of each line, and the would-be ghost-seer then goes out in the dark with one light still burning, and blows it out, when their ghost ought to appear. Girls who have lost their lovers by death often try that sorcery." The mode of procedure as practiced in Scotland was thus. The haunted room was made ready. He , "who was to do the daring deed, about nightfall entered the room, bearing with him a table, a chair, a candle, a compass, a crucifix, if one could be got, and a Bible. With the compass he cat a circle on the middle of the floor, large enough to hold the chair and the table. He placed within the circle the chair and the table, and on the table he laid the Bible and the crucifix beside the lighted candle. If he had not a crucifix, then he drew the figure of a cross in the floor within the circle. When all this was done, he rested himself on the chair, opened the Bible, and waited for the coming of the spirit. Exactly at midnight the spirit came. Sometimes the door opened slowly, and there glided in noiselessly a lady sheeted in white, with a face of woe and told her story to the man on his asking her in the name of God what she wanted. What she wanted was done in the morning, and the spirit rested ever after. Sometimes the spirit rose from the floor, and sometimes came forth from the wall. There was one who burst into the room with a strong bound, danced wildly round the circle, and flourished a long whip round the man's head, but never dared to step into the circle. During a pause in his frantic dance he was asked, in God`s name, what he wanted. He ceased his dance and told his wishes. His wishes were carried out, and the spirit was in peace."

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In Wraxall`s "Memoirs of the Counts of Berlin, Dresden, Warsaw, and Vienna" there is an amusing account of the raising of the ghost of Chevalier de Saxe. Reports had been circulated that at his palace at Dresden there was secreted a large sum of money, and it was urged that if his spirit could be compelled to appear, interesting secrets could be extorted from him. Curiosity, combined with avarice, accordingly prompted his principal heir, Prince Charles, to try the experiment, and, on the appointed night, Schrepfer was the operator in raising the apparition. He commenced his proceedings by retiring into the corner of the gallery, where kneeling down with many mysterious ceremonies, he invoked the spirit to appear. At length, a loud clatter was heard at all the windows on the outside, resembling more the effect produced by a number of wet fingers drawn over the edge of glasses than anything else to which it could well be compared. The sound announced the arrival of the good spirits, and was shortly followed by a yell of a frightful and unusual nature. Schrepfer continued his invocations, when "the door suddenly opened with violence and something resembling a black ball or globe rolled into the room. It was enveloped in smoke or cloud, in the midst of which appeared a human face, like the countenance of the Chevalier de Saxe, from which issued a loud and angry voice, exclaiming in German,"Carl, was wollte du mit mich?" - "Charles, what would thou do with me?" By reiterated exorcisms Schrepfer finally dismissed the apparition, and the terrified spectators dispersed fully convinced of his magical powers. - end -

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QUANTUM MAGIC

REALITY AS DESCRIBED BY QUANTUM MECHANICS

In quantum mechanics, reality is described by waves defining the probabilities of different outcomes from the same interactions. These waves manifest as what we have been taught to call matter, energy, particles, and/or waves when observed.

These probability waves overlap and continue forever. The interactions between different entities constitute a single structure of linked wave patterns, so that the entire universe can be thought of as an unbroken whole. The waves form a matrix, with all parts of the system affecting all other parts. Non- local relationships exist between parts of the system that are distant from each other [1]. It is impossible to distinguish two particles of the same type in a region of space in which they may be found simultaneously [2]. Particles loose their individual identity in such regions. Thus, the physical universe is fundamentally unified.

The basic equation of non-relativistic quantum mechanics is Schrodinger's Wave Equation [2]:

2 2 i h (p)Q /(p)t = - h /2m Delta Q + V(x,y,z) Q

satisfying the normalizing condition:

Integral 2 over all |Q| dx dy dx = 1 space

where:

h = 6.63E-34 joule sec / (2 pi)

pi = 3.14... V(x,y,z) = Potential energy, as a function of coordinates x, y and z

m = Mass

t = Time (p) = Partial derivative of 2 Q = Wave function of the particle, where Q dx dy dz is the probability that the particle may be found in the volume element dx dy dz at a particular time. Values of Q are components of the "state vector."

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Values of Q are quantum mechanically defined states and constitute components of the "state vector." These quantum mechanically defined states define the probabilities of various results from quantum mechanically defined interactions [2]. In one orthodox interpretation of quantum mechanics, a system exists simultaneously in all quantum mechanically possible states until an observer (or apparatus outside the system) interacts to "collapse" the state vector" and obtain an observation.

Quantum mechanical systems can go from one configuration to another instantly, without passing through any states in between. Quantum mechanical movement is discontinuous, with all actions occurring in discrete amounts (quanta).

Schrodinger himself discovered one of quantum mechanics' more distinctive features: whenever two systems interact, the mathematical waves that represent the two systems do not separate but remain linked. The link does not drop off with distance and the link acts instantaneously at both locations, but the specificity of the link can be diluted through interactions with other objects [7].

WHAT UNDERLIES QUANTUM MECHANICS?

There are lots of hypotheses on the nature of the underlying reality described statistically by quantum mechanics.

o Some scientists are content with the hypothesis that there is no more subtle structure than the probability waves described by quantum mechanics; and reality, at its most basic level, has a large amount of randomness whose limits are described by the quantum mechanical wave function, making the wave function itself the fundamental reality. This is called the probability doctrine. It asserts that such indetermination is a property inherent in nature and not merely a profession of our temporary ignorance, from which we expect to be relieved by a future better and more complete theory [2].

o Einstein speculated that there must be some underlying mechanism, some hidden variables, that uniquely determines the outcome of the interactions quantum theory can only statistically predict.

o J.S. Bell showed mathematically that, if such a mechanism exists, and the math of quantum mechanics is strictly correct, hidden variables must not have any functional dependence on the separation of events in space and time [3].

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o According to David Bohm, from both a consideration of the meaning of the mathematical equations and from the results of experiments, particles can be understood as projections of a higher-dimensional reality. This reality can not be accounted for by any force of interaction between independent entities, but can be understood as a process of enfoldment in a higher dimensional space [1]. Information within the quantum wave determines the outcome of the quantum process. This information is potentially active everywhere but only actually active when and where it enters into the energy of an observed particle, implying that all particles have complex inner structures [10].

o Recently, superstring theory has been proposed, describing a ten dimensional webwork of space-time at an incredibly small scale (1E-33 cm) underlying the phenomenon described statistically by quantum mechanics, relatively, particle physics etc.

Some scientists consider speculation about the nature of the underlying reality to be irrelevant, since the predictions of quantum mechanical equations match the statistics of the results of experiments. To the best of my knowledge, experiments have not been performed that unambiguously distinguish between these alternative world-views. On the other hand, experiments have been proposed; and some work is underway to check some predictions of superstring theory. Eventually, from the results of experiments, some of these hypotheses may be screened out and others elevated to the level of scientific theory.

We are one and the same as the structures that underlie the matter and energy that we manifest as; and that structure is continuous, interconnected, and non local in nature. Whatever the underlying structure behind the interconnected wave pattern described by quantum mechanics (if any), we are that.

QUANTUM MECHANICS AND CONSCIOUSNESS

Getting back to established scientific theory, normal waking consciousness occurs when the nerve cell firing rate (synaptic switching rate) is high enough to spread out the waves associated with electrons to fill the gaps between nerve cells (synaptic clefts) with waves of probability of similar amplitude. This is described mathematically by the quantum mechanical mechanism of tunneling. These waves are interconnected throughout regions of the brain through resonances, resulting in a large, complex, unified, quantum mechanically defined resonance matrix filling a region in the brain. The waves are interconnected with each other and with information storage and sensory input mechanisms within these regions of the brain.

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The nerve cell firing rate (v') at which this occurs has been modeled mathematically by Evan Harris Walker (at the U.S. Army Ballistics Center at Aberdeen Proving Ground) and corresponds to the threshold between waking and sleeping consciousness in people and animals. For normal waking consciousness to exist, the synapse transmission frequency for the brain (v') must satisfy the condition:

2/3 v' must be greater than or equal to N /T

where:

N = The total number of synapses in the brain (in humans, about 5E11)

T = Synaptic transmission delay time (the time interval required for the propagation of the excitation energy from one synapse to another)

This theory ascribes consciousness to an association of the events occurring at any one synapse with events occurring at other synapses in the brain by means of a quantum mechanical propagation of information. The sense of individual identity is an aspect of the continuity of the wave matrix residing in the brain [4].

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QUANTUM MECHANICS AND PSYCHOKINESIS

By merely observing a phenomenon (resonating ones brain with it) one can affect the outcome, since the physical mechanisms in your brain are part of the wave matrix described by quantum mechanics. The information handling rate in resonance determines the amount of effect, along with the elapsed time of resonance and the probability distribution of the phenomenon you are observing [5]. According to Evan Harris Walker, quantum mechanical state selection can be biased by an observer if [5]:

W te is greater than or equal to -Log P(Qo-Qi) Q 2

where:

P(Qo-Qi) = Probability that state Qi will occur by chance alone

W = Information handling rate in process in brain Q associated with state vector selection (bits/sec) te = Elapsed time

Q = Overall state vector

Qo = Initial physical state of system

Qi = State that manifests "paranormal" target event

The effect of consciousness is incredibly small on macroscopic systems; but it can be measurable when it occurs on quantum mechanically defined and divergent systems, where a slight change can amplify itself as it propagates through the system. The effect is about 1E-17 degrees on the angle of the bounce of cubes going down an inclined plane. Changes in the angle of bounce result in changes in displacement of the cubes that increase about 50% on every bounce, and the effect is measurable after many bounces [6]. The theory successfully and quantitatively modeled the differing amounts of displacement observed in experiments on cubes of different weights and weight distributions [5].

Walker also modeled information retrieval in "guess the card" experiments. Simple, classical, random chance would predict a smooth, binomial curve for the probabilities of getting the right answer versus the number of subjects making successful predictions at these probabilities. Walker's model predicts that the curve would have peaks at certain levels of probability of getting the right answer above those predicted by chance alone. Experimental data showed peaks at the locations modeled. However, more people were successful at the higher probability levels than Walker's model estimated. This is considered to be evidence of learning enhancement [5].

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SCIENTIFIC THEORY

Mr. Walker's ideas and equations would only be hypotheses if it weren't for the fact that they have been tested experimentally and found to predict the results of experiments with reasonable accuracy [4,5]. The evidence meets the usual rules of proof for scientific theory, and this makes Walker's equations legitimate scientific theory.

The non-local underlying wave patterns beneath manifestations of matter and energy that we hold in common with our surroundings allow us to influence reality and to obtain information about it using the power of the mind. This underlying interconnecting pattern is the very stuff of consciousness and manifests, not only as matter & energy, but also as psychokinesis, precognition and other phenomenon that are only now beginning to be recognized and embraced by some theories of modern physics.

IMPLICATIONS OF QUANTUM CONSCIOUSNESS THEORY

Deflections caused by consciousness are not caused by force or energy in the conventional sense; but by something more subtle, namely effects within the underlying wave structure out of which matter and energy are manifestations (collapse of the state vector) [5].

To psychically obtain information about a target or to psychically influence events, one has to have one's brain resonating with aspects of reality interconnecting the brain with the target. The more one's brain resonates with non-local aspects of reality connecting with a target, the more communication and direct influence one can have on it.

The more fundamentally diverse the potential outcomes of a process targeted are, the more effect one gets from resonating ones brain with it [5]. Also, the more small changes in the system tend to amplify as larger changes in the end result, the more effect one can get. This provides an explanation of why patterns exist within seemingly random events and why successful magic often results in a chain of synchronicities.

For a given subject (performing under optimum conditions and having no difficulty visualizing the nature of the experimental target nor psychological aversions to the target), the magnitudes of the results obtained in tasks to affect the readings on measuring devices (such as magnetometers, radiation detectors, Josephson effect devices, balances, etc.) can be related to one another by calculating the probability of the reading based on the standard physical principles of quantum mechanics [5].

The sporadic nature of psi phenomena can be explained as a matter of outside observers randomizing the process, causing dilution of will data channels and randomizing the results [5]. Thus, the need for secrecy in magical operations.

One can no longer maintain the division between the observer and

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observed or between consciousness and the physical world. Rather, both observer and observed, along with both consciousness and the material world, are merging and interpenetrating aspects of one whole indivisible reality [1].

Whatever the subtle level of reality underlying matter and energy, we are that (including our consciousness). If hidden variables exist, we are the hidden variables. It has been theorized that consciousness is an inseparable aspect of this underlying reality. When our awareness connects with the deepest layer of reality interconnecting everything, we may experience the level of consciousness beyond time and form reported by many mystics. It is this non local structure that we share with nature that makes it possible to "attune to nature," to psychically participate in nature, and to live in accordance with it.

What we are usually aware of (normal waking consciousness) is a relatively superficial movement in the order of things. Behind the things we are aware of in waking consciousness are a vast array of less strongly linked phenomena. This latter realm is commonly called the unconscious (and parts of it the subconscious). The unconscious is not very accurate, since it forms a kind of ground of consciousness [8]. Our awareness can link with this ground of consciousness to gain information and to influence events.

THE GODS, GODDESSES AND NATURE SPIRITS

At this point, I diverge from theory and describe some plausible hypotheses. Consciousness, at a fundamental level, is associated with the continuity of the underlying structures out of which matter and energy manifest. Everything shares this continuous structure; therefore everything has consciousness to some degree (though not necessarily normal waking consciousness).

Quoting from Evan Harris Walker (4): "Consciousness may exist without being associated with either a living system or a data processing system. Indeed, since everything that occurs is ultimately the result of one or more quantum mechanical events, the universe is 'inhabited' by an almost unlimited number of rather discrete, conscious, usually non-thinking entities that are responsible for the detailed working of the universe. These conscious entities determine (or exist concurrently with the determination) singly the outcome of each quantum mechanical event, while the Schrodinger equation (to the extent that it is accurate) describes the physical constraint placed on their freedom of action collectively."

In shamanic and in religious practice, one resonates with other intelligences to get their assistance, inviting them to join in the work at hand. These intelligences can be thought of as consciousness resonance matrices. Some may be localized, as we are (such as other biological intelligences, plant divas, power spot spirits, some deities, etc.); and some may be non localized (spirit animals in the other world, some deities, etc.).

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The personalities of the Gods, Goddesses and spirits that many practitioners of religion relate to can also be thought of as consciousness resonance matrices. They can be very non-specific and disperse, or very specific (such as the Orishas and other deities that can manifest in full possession of those who invoke them).

QUANTUM MECHANICS AND MAGICAL RITUAL

Consider a typical structure of magical ritual and its quantum mechanical explanation:

o Purify one's mind and one's surroundings, freeing them of interfering resonances, quieting the static so that one can get a clear and strong resonance on the target desired.

o Achieve a non-localized state of consciousness, often by resonating ones mind with ones inner being, with the Earth, the sky, and ones surroundings.

o Meditate on the elements (Earth, Air, Fire, Water) representing non-local essences. This helps your mind to resonate powerfully non-locally.

o After reaching out with one's mind and connecting its resonance pattern intimately with the non-local web of wave patterns connecting everything, invoke deities whose natural function is related to the purpose of your ritual. If successful, this connects your mind to a powerful, established, non-localized, intelligent resonance matrix that (hopefully) joins in the magic.

o Focus on the target of the work, connecting with the target.

o While connected with the target, visualize the end result desired, thus creating a resonant template for the phenomenon one wants to achieve.

o Energize the resonance through dance, drumming, chants, pure channeling of will power, or other means.

o Release the energy into the target while strongly visualizing the target achieved (energizing the resonance in the target).

o Ground, removing ones mind from the direct, resonant link with the target, so that the patterns you have set in motion in the target can continue with minimum interference (to throw a ball, one has to let go).

o Thank and say goodbye to the intelligences one works with, thus disconnecting ones mind further from other resonance matrices.

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There are other forms of magic, and much more detail to the forms I described. There are also ethical considerations. This paper provides a description of some aspects of the integration of quantum mechanics with magickal thinking, but it does not cover everything.

SO WHAT? To read about theories of magic is like reading about sports. You may pick up a few ideas; but to become proficient, you must participate and play the game. People have been teaching and performing magic for thousands of years, without the benefit of quantum theory. Many magicians have had to separate their scientific training from their magical practice. Now, magical theory has been merged with scientific theory, and more of the mind of those trained in science can resonate with magic. Also, critics of magic can be shown the scientific theory and data validating it, to show that there is more to magic than superstition.

I have not seen any other quantitative scientific theories that explain the results of experiments on psychokinesis, extrasensory perception, and consciousness as accurately as Walker's theory, or that give as satisfying of an explanation of the synchronicities that I, as a worker of magic and a scientist, have observed from personal experience. This is not to say that these ideas represent ultimate truth, that alternative theories no not exist, or that flaws will not be found and that alternative theories will not replace them. I would welcome hearing from others who have additional information and insight into the applicability and limitations of the theories of modern Physics as applied to the occult.

MULTIPLE UNIVERSES?

One interesting hypothesis is that of multiple universes. As I understand it, this hypothesis states that all of the alternative possibilities allowed by quantum mechanics actually occur, but in different universes. Magicians can interpret their magic as moving their awareness between these alternative universes. I have never seen the multiple universe theory set up mathematically in a way that would allow it to be quantitatively tested, using physical measurements (like was done with Mr. Walker's theory),

It would be interesting to determine if and to what extent the multiple universe hypothesis can be integrated with Mr. Walker's theory. Consciousness, acting at a gross level, seems to be relativistic - something experienced by observers relative to their frames of reference. Consciousness, at its ultimate level, seems to be subtler than time and location.

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When two observers see the same thing, they both may have certain experiences in common, they both may affect the thing observed, and they may report some of the events the same and some differently. Experience may be categorized in a multiple universe mode and/or in a single universe mode. If would be interesting to know which mode is most useful for various purposes.

It is obvious that some people have such a different personal perception of reality as to be seemingly out of touch with the world we experience around them. Their self-world image becomes more important than anything, and they adjust their memories and perceptions to meet whatever emotional needs they have at the time [9]. Delusions of personal reality and the high probability that such realities are real for the person experiencing that reality can result in interesting questions about what is real and what is unreal.

Although the universe may be a seamless whole, most physicists describe it in two different modes, depending on whether things are being observed or not [7]: o A classical, mechanistic mode for the definite attributes of observation, and

o A statistical, mathematical, quantum mechanical mode for the wave patterns described by quantum mechanics.

David Bohm has begun to develop new terminology that integrates both the process of observation and quantum theory [1].

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REFERENCES

1. Bohm, David. Wholeness and the Implicate Order, ARK Paperbacks, London, 1983.

2. Merzbacher, Eugene. Quantum Mechanics, John Wiley and Sons, Inc., New York, 1967.

3. Bell, J.S. "On the Problem of Hidden Variables in Quantum Mechanics, Review of Modern Physics 38, 447-452, 1966.

4. Walker, Evan H. "The Nature of Consciousness," Mathematical Biosciences 7, 1970.

5. Walker, Evan H. The Complete Quantum Mechanical Anthropologist. U.S. Army Ballistic Research Laboratories, Aberdeen Proving ground, Maryland, presented at the 73rd Annual American Anthropological Association Meeting, Mexico City, November 19-24, 1974.

6. Walker, Evan H. and Nick Herbert. "Hidden Variables: Where Physics and the Paranormal Meet," Future Science, edited by John White and Stanley Krippner, Anchor books, Garden City, New York, 1977.

7. Herbert, Nick. "Notes Toward A User's Guide to the Quantum Connection," Psychological Perspectives 38, Jung Institute of Los Angeles, Spring-Summer 1988.

8. Bohm, David. "Consciousness and Self-Consciousness-A Working Paper," Psychological Perspectives 38, Jung Institute of Los Angeles, Spring-Summer 1988.

9. Bohm, David. "Beyond Relativity and Quantum Mechanics," Psychological Perspectives 38, Jung Institute of Los Angeles, Spring-Summer 1988.

10. Bohm, David and Peat, David. Science Order and Creativity, Bantam, 1987.

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I used WordPerfect to write this article, and I used CompuServe B protocol, Procomm 2.4.1 and an Everex Evercomm 24 modem to transmit it. I don't know how to transmit Greek and many mathematical symbols with this software and hardware. As a result, I had to use non-standard symbols in the equations. Any suggestions?

Note that "E" in numbers like 5E11 stands for five "times ten to the" eleventh power.

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Personal Effects of Magic Ritual By Nihasa LC> I am exploring the power of change, as applied to LC> ritual. When I step out of my suit and tie and into my LC> ceremonial robe, then step out of my rooms and into my LC> temple, then leave behind my everyday life and enter LC> into the sacred space, what is it that makes it 'work' LC> for me? . One part of the effect seems to come from an unconscious pact you make with your many-faceted mind. When you remove your "street" clothes, you give your mind permission to likewise "put off" important thoughts about "mundane" life until you return to those clothes. Notice that I don't say "compel your mind" to avoid those thoughts...that generally doesn't work very well. Instead, you acknowledge the importance of the mundane thoughts and promise to return to them after the ceremony (gee, did you know you were being so polite to your self? <-;). . Likewise, when you don your ceremonial robes you invite your mind to start focusing on the ceremony ahead and the general context of such ceremonies and their associated mental states. For those who work 'skyclad', this effect is often achieved by tieing on a cord or putting on ritual jewelry. When you step into the ritual chamber, you reiterate those invitations while you step out of the transition and into the magick. . These dynamics are fairly universal...they are the same for a Christian priest and his vestments or a Toreador and his Suit of Lights; from an actor slipping into his costume and character to a couple slipping into those "special" night- things. The mechanics vary from a simple "change clothes and walk in" to elaborately formal vesting rituals with prescribed chants and gestures at each stage. In NLP we call the clothes and places "anchors", while others call them reminders, Mnemonics, or talismans. They can be constructed consciously or evolve unconsciously. .

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THE HERETIC'S CORNER (c)1986, Buck Jump

Greetings, my Pagan friends; may your Gods be well disposed to you. May the rain fall gently on your rhubarb. May the hail fall in a lake or on a parking lot. May our little six-legged friends develop an allergy to your pickle patch.

Now is the sweet season of our year. Our Mother the Earth is pregnant with the harvest to come. The days are long and the thoughts of the season are long, long thoughts. In the soft afternoon sky the white thunderheads sail serenely on like ships of dream in dreamland seas. Surely even such as I can be forgiven for dreaming a bit, for letting the fancy roam free.

In dreams I see a world set free. I see the human race living in peace, with each one going his own way but with courtesy to all who go another way. I see us as one species, which we are, and all of us acknowledging that fact. I see each walking in beauty, with dignity, and respecting the other person's dignity. I see us loving one another, helping our fellow men along their way. When I dream, I don't mess around - I rear back and dream up a doozy!

So much for dreams; back to the world we live in, back to the life we know. Before I spring my question for the day, a little background, a few facts:

Every one of us must come to terms with his environment and his heredity. We all live on one Earth. That is the main part of our environment, or at least the location of it.

We are all human beings, homo occasionally sapiens. That is the basis of our heredity. Anything that is done to one of us is done to all of us. Anything that happens in one place on this planet has some effect on every place on the planet.

We are, all of us, stuck with our whole species. Here we are with a bunch of people we wouldn't willingly walk down a country road with. Indeed, we are as ship- wrecked mariners in a lifeboat with a bunch we wouldn't sit down to eat a free meal with. To jump out of the boat is to drown. To try to toss those _______________s out is very apt to upset the boat and drown all of us. These facts are self-evident, axiomatic.

I have always held that we should all walk the path of life with our hands outstretched in fellowship with respect and love for all. Of course, I have a caveat - keep a Bowie knife handy in case they haven't all heard the message.

As the Ultimate is reported to have said when the mountains were made, "Now for the background". The present situation is a mess. Violence is everywhere. Not even foolish violence, but violence without reason. Surely a leopard is in our streets and a shark loose in our swimming pool.

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An armed bandit shoots down an unarmed clerk who is cooperating. A litigant in court shoots down an attorney. A parent beats a child to death. A driver gets cut off coming onto the freeway and guns down the chap in the pickup who did the off-cutting. An otherwise reasonable young man is annoyed by the sounds of traffic on a mountain road and starts shooting at the cars passing. Those are only a few examples culled from the news in recent months. In truth, senseless violence is loose in the land.

As it is with the individual, so with groups. From the racist fringe movement on to great governments. Violence for the sake of violence is epidemic. Each age of history has had a plague - the plague of this age is senseless violence. I have friends of the "born again" persuasion who tell me that it is the Devil doing it. I don't think so. As far as I can determine, devils are a disorganized bunch. Satan Mekatrig Lord of Chaos is a confusion in terms. Seen another way, that's organized confusion. As I see it, the flow of the power of the Universe is organized and rational. So it seems to me that any force opposed to that flow must be disorganized and irrational. That is to say nothing of the personal devils within us. They must have a hand in at least some of this senseless violence.

I have other friends who blame it on some as yet unidentified virus. Could be, but it's a rare virus that has no fever, nor nausea accompanying its onset....

Others hold that it is all explainable by Sigmund Freud and others of that ilk. Again I say could be, but what mental discomboomeration comes on suddenly with no sign of disorientation nor disturbance until it suddenly manifests itself in the acute stage?

For all I know, none of the above are correct. The fact re- mains that a wild unreasoning violence is loose among us, a danger to us all. The fact is, we are all in the same boat, and the boat is encountering some heavy weather. Don't you think we should do something about it? I personally can think of a whole lot of folks who I don;t really care to rescue, but being as we are all in the same boat, I am sure going to do my best for them....... But what?

In case this is all some psychosis, maybe we should engage a firm of head shrinkers to drag in a trainload of couches and get everyone to undergo psychoanalysis. I refuse to consider the logistics of this. The idea by itself causes my mind to boggle.

Or, suppose it is a virus. In that case when the virologists and immunologists have a bit of spare time from their search for the cause and cure of AIDS, they could do the same for the senseless violence virus. In view of the fact that we are all at greater risk from senseless violence than from AIDS, it might be a worthwhile task.

Or, just in case the gnostics have some truth in their ideas, and it is Auld Clootie, maybe a mass general exorcism is in order. Once again, my mind refuses to consider the logistics.

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In view of the fact that the cause of senseless violence is still unknown, we might get a government grant to study the problem. Considering the speed that such grants usually get results, I would expect a definite answer by the twenty-second century. Of course, such a grant would have the added advantage of keeping a large number of researchers out of the pool halls and off the streets.

Now I am going to go against my usual custom and make a suggestion; only a suggestion, mind, and not to be taken as a dictum, but only as an idea to be considered. It has been my observation that there are only two occasions when magic is apt to work. One is after all other methods have been tried and found ineffectual. The other is when there is no other method. Now I believe that I have explored the other methods and found them impractical if not impossible. So I feel that I am safe in saying it's going to take magic to stop this purposeless killing.

So how to go about it? What spell, what charm, what ceremony shall we use? What power shall we invoke? What power evoke? Magic works, the proper ceremony at the proper time, done for the proper reason, will work. True for you, you may well say, but which ceremony? When? Why?

I just told you. The proper one. The one that is proper for you is the one you yourself believe is proper. This is not an essay on morals and ethics, so I refrain from putting in my two cents worth on what is in my estimation proper. When you are fighting a grass fire is no time to discuss what sort of shovel to use.

In my dream we were all walking each in his own way, each helping the others as much as possible. So here let us not try to all walk in one path. No point in the universe can be reached from only one direction. Let us rather each from where it seems most right and comfortable, try by magic means to stop this senseless violence. Not-ice I said senseless violence, not just violence. Some who follow the old Norse way could hardly be ex- pected to endorse some anti-violent intention, but I know of none who do not deplore reasonless violence. We have our differences, but surely no one objects to improving all our chances of kissing our grandchildren.

So, what I propose is this. Sometime in the next quarter year, whenever it seems most proper, let us in our various ways by whatever means one believes in, try by magic means to stop this epidemic of senseless violence.

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I have noticed a few things about power on the unseen side. For a ceremony to be more than a mere charade, everyone involved in it must believe in the ceremony and in whatever power is used in it. Everyone must believe that the ceremony can and will work. Everyone must want the ceremony to work. If anyone involved in the ceremony does not so believe and want, that person will be a dead weight on the others that do. When I say everyone, I mean everyone, all, each one with one belief and one resolve. What can be done by a group acting in true spiritual harmony is indeed amazing, but first you must have that true spiritual harmony.

That is why I suggest we go at this not as some sort of super- coven ecumenical pagan group. I have seen a few of these "lets all get together" bunches back in the sixties, and they couldn't even get drunk.

I personally am in favor of any religion that don't practice human sacrifice, interfere in the private lives of the nonbelievers, or use force in conversion. I love 'em all, but I'm not fool enough to yoke the ass and the ox together. So let's all go, but let's not try to make it a parade.

That is my suggestion, and my question is why not? I'd appreciate your ideas on this, I truly would. If you have any ideas on the subject, please communicate them to the editors of the RMPJ. Even if the ideas are along the lines of, "You're Nuts!!", just say why you think so. I'd appreciate it.

May your dreams come true; may the wind cool without chilling, and may you reap a harvest even richer than the seed catalogue said you would. May your shadow fall long on the Earth. Go in peace, remember your fellows, and with these words I do part now from thee. ________Buck Jump. ....from RMPJ 8/86

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The Heretic's Corner

Greetings, my Pagan friends, may your Gods be well disposed to you. May the sad and ugly in your lives be covered by the blessing of beauty even as the trash of Autumn is covered by the beautiful snow. May all that is sad in your lives decompose beneath the blessings even as the dry leaves decompose beneath the snow; out of the dead past a living future. The flower of hope ever springs from the mulch and compost of dead regret. Remember, a curse may force its way into your citadel, but a blessing only enters through an opened door. In other words, my blessings upon you, may your Gods bless you, but do your part too.

Samhain has come and past, the leaves of autumn have fallen to the ground, the veil between the worlds is once more grown thick. It is winter now, early winter, but winter none the less. Our mother the Earth is now the old woman by the fire- side, past all passion now, but also past regret. She is the loving wise woman, the old one who looks back in order to show us the path ahead. Youth is the time for courage and hope, but courage without caution is spectacular suicide and hope without wisdom is gentle madness. The fruitful Mother Summer changes the snow- baby's diaper, but Grandmother Winter shows her how. The Romans dedicated this quiet season to Janus who looks back into the past and ahead into the future with good reason. It is the season of history and prophesy. The sound of the pipes dies in a wail, the nimble fingers of the harper are still upon the strings, a hush falls over the hall and the blind seer of things unseen makes his way slowly up the length of the Ard Righ's great hall, tapping with his staff before him. It is the hour of telling the King's fortune, the tribe's fortune. When the blind seer begins to chant all tongues are stilled, all ears are straining to catch every word. So it was, so it still is, and my guess is, it will be so as long as men walk the earth.

Now for my questions. A heretic without questions is a confusion in terms. I may be confusing and even [some say] confused, but I am a bona fide heretic here to question any faith - even my own.

First question: What do you see up the road before us? There are Tarot cards, there are Runes, there are crystal balls and dark mirrors, peep stones and visions in the mind. I can't even begin to list all the ways of looking into the future, but whatever method you use, won't you tell us what you see? As a voting member of the human corporation you owe it to your fellows to share your vision with us all. So come on all you astrologers, scryers, mystics and shamanic prophets, give us the word. Now I know how hard it is to go out on a limb, I lived in a tree house for a while. No one but a masochist or a publicity hound wants to be proved wrong in public. Even the delphic oracle used to state her predictions in ambiguous terms. The fact that any prophet can at times be wrong tends to make serious prophets a rather close-mouthed bunch. I understand how that is, no one's complexion is improved by egg on the face.

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Now I think I have a way for you to share your vision without going out on a limb and falling like Lucifer if the limb breaks. Write your prediction to the editors of the R.M.P.J. and ask that your name be kept confidential. It will be. I know Kyri and Gary and I give you my word and oath, they are honorable people who will respect your confidence. A Pagan Priest or Priestess is no more apt to break the seal of confession than a Christian one. In the case of astrologers this is hardly the case. The stars are a matter of public knowledge and any error in an astrological prediction is a matter of interpretation rather than false vision. To some degree readers of cards and runes are the same as astrologers - the error is more apt to be in the reading than in what is read. Anyway, in these troubled times [that is a redundancy] we all can use any guidance we can get, so please pass on to the rest of us any vision you have. So that is the first question. What do you see, and that's a public question.

Here is the next question, and it is a private question - that is, answer it, but don't pass the answer on. If you do, it can only lead to quarrels, argument and sorrow. We have enough trouble in the world without adding to it. Answer, but keep your answer where you found it. The question is this: Is the future you saw the only future possible?

The idea that the future is fixed, that the last day's doings were inevitably programmed before the first day's dawn did not begin with John Calvin. If the future is fixed then it can be known - however, if it's fixed, knowing it won't help. In fact in a totally known or knowable future even your finding out is part of the programme.

Now as for me, I'm a heretic. I truly can't call myself a Pagan and I'm sure not part of anything else either. I wouldn't try to get anyone to share my beliefs. For one thing, being "a poor seeker after the truth, whatever it may be" is lonely, for another it is apt to give a person lots of shocks. So if I toss in a bit of private faith at this point don't think I'm trying to make any converts. I only bring this up for your consideration.

If you see a coyote chasing a rabbit and the coyote is gaining, you can predict rabbit dinner. The odds are you will be right unless... You didn't see the hole one jump ahead of the rabbit, or you may have overlooked the hawk already stooping on the rabbit. All of these, coyote, rabbit, and hawk, are living creatures, self-directed by minds, so we must consider these possibilities too. The coyote may become a vegetarian, the rabbit may take a quick course in judo and the hawk may become a guru and announce that she has become a butterfly. The future will probably be a continuation of the past, what is in motion will probably stay in motion, but so long as minds are a part of the future, the future is changeable. The ability to change is the chief attribute of a mind.

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So, if I'm right any vision of the future, even if it cannot be totally exact will be of value to me. If I'm wrong and the future is fore-ordained, prearranged, fated or kismet, I would be wasting my time even considering it. The worst part of that is even my wasting my time must also be fated. I don't believe that, but it is a consoling thought when I've lost the rent money shooting pool.

Now the last question. This one can be public or private as you prefer. I can't see how the answer or how you answer would in itself cause any real trouble. Oh, those who agree with your answer will call you wise and those who disagree will call you a blind fool, but that goes on all the time anyway. The question is this: How did some of the old-timers in the game of prediction roll up their impressive scores? There was the oracle at Delphi, the Roman spurinna, St. Malachy, and Coinneach Odhar the Brahan seer; they all rolled, so far as we know, a perfect score. How did they do it? Or did they? It may well be that their hits have been remembered and their misses swept under the rug.

Then there are others; Nostradamus, Homer Lee the hunch- back, Roger Bacon and Robert Nixon the cheshire idiot, to name a few. These all proved quite accurate after the fact. That is, their pre-dictions have been seen to be accurate after the events predicted have come to pass, but difficult to understand before they happened. This in spite of the fact that both Lee and Nixon were quite plain spoken.

Some have had dream visions, some have been suddenly granted knowledge, some have had visions in trance and some of them were correct. Others by the same methods or means have been totally wrong. Is there a way to tell the true from the false before the predicted event either comes to pass or passes beyond possibility? If so how? Did they, the visionaries whose visions were accurate beyond the laws of chance, see the real and only future, or the most likely future? Did they perceive the causes in their times and follow them logically to their final efforts, or did they physically go forward in time?

No big deal, but something to while away the hours when the snow keeps all but those employed outside (and brave fools) isolated by the fireside with nothing but a bunch of books to re- read and the idiot box to look at. When the white blanket cuts us off from society it is well to have something to occupy the mind. Figuring out the prophets of old ought to last even a busy mind through a day of blizzard.

Any way, let us have a bit of prophetic prediction from the readers. I have no doubt that there is at least one Michel de Nostredame out there and probably several William Millers. Miller, if you don't know, was the gent who predicted the end of the world for Oct. 22, 1844. If you haven't noticed, he was wrong. Let us hear a word from the future from these Rocky Mountains.

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The snow grows deeper up in the hills; old Yuler skiis over the mountains and through the canyons, his long red cap trailing behind like the tail of a comet and his merry laugh ringing in the crisp air. Yuler of the winter stars, friend of wolves, fools, drunks and children - enemy of armies, noble princes, and "the brave of mouth, coward of heart", - may he take a liking to you. Even more, may you be the sort of person he likes, cheerful, full of laughter, not boastful, simple of heart, open of mind and blessed with a generous giving hand.

Be of good cheer dear friends; listen to the voice of our Mother. The longest coldest winter will end one day in spring. However deep beneath the snow the seeds are buried, in time the flowers will bloom again. I don't need a crystal ball to see some rough times ahead. Times are hard and getting harder, but we humans have weathered some bad times getting this far. We can make it. My blessings on one and all, with which words I do part now from thee. __________Buck Jump .......from RMPJ 12/86

878

THE HERETIC'S CORNER Copyright (c) 1987 by Buck Jump

Greetings my Pagan friends; may your Gods be well disposed to you. May the smoke go lightly up your chimney, taking the ills and sorrows of your house with it. May your wood pile diminish slowly and your fire kindle quickly. May you not lack for ale nor friends to share it with.

Yule has come and passed, the sun has once more turned North and the short winter days grow longer. For all that, the wolf of winter howls the louder around our doors. The sky holds a promise of spring; the wolf howls louder and prowls closer around our doors for he knows his time is short.

We people of the North Intemperate Zone are the children of the seasons. Our special magic is weather magic. Out of the cold hard winter and the hot blazing summer we have fashioned our arts and our inventions. All the strength under the sky is of no avail without some-thing to push against. Yet for all our clever inventions we are still shaped by the seasons, ruled by the weather. here in the rockies, all our promises and our contracts carry the unspoken clause, "If the road is open and the crick don't rise."

Our Mother the Earth speaks to us by the seasons, in the ever changing, ever repeated weather. Hereabout when Mother speaks all men listen. Now in the hard season be-tween the winter solstice and the vernal equinox the lesson Mother teaches is one of patience and introspection.

Consider, my friends, how it is this time of year. We walk abroad in a world that seems dead, or at least dormant and sleeping. Yet out of this seeming death will spring the life of the summer to come. Life into death, death into life the seasons roll on. Under the frost the seeds of the plants to come are waiting. Deep in their roots the grass and the greenwood trees are gathering strength for the green to come. A person who won't learn from nature won't long cast a shadow on the earth.

Now is the time for planning and preparation. Now, when every thing is moving slowly is the time to set our minds for the quick decisions to come. The time to plan for a journey is while the road is blocked with snow. Perspiration without preparation is a waste of effort. Now in this quiet time we should prepare for the busy season ahead. In this life the quick and the dead are judged. Those who ain't quick are judged dead. True enough, but quick alone won't get it. The frog that means to survive must be ever ready to jump, but he has to jump in the right direction. Old Blue Heron gets many a meal from frogs who jump the wrong way. We live in a hard world where to do nothing is to die, and to do the wrong thing is suicide. The eyes that look not ahead are soon stopped with grave dust.

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Look into the future to plan for the future, but don't forget the past. Old defects and mistakes are a better teacher than old triumphs. Remember what went wrong in the past, so it won't go wrong again. Anyone alive to read these words must be at least fair at for-seeing the future, or have luck beyond the ordinary. Now is the time to get out the crystal ball, cast the horoscope, shuffle the Tarot cards, consider the predictions of sages and experts, read the record to establish a pattern, and then meld them all into some sensible plan of action. It's not a bad idea to have a contingency plan or two on hand just in case.

Enough of this, I am beginning to sound like a guru, and I only meant to pass the time of day. I have no certificate of appointment signed by the ultimate and witnessed by our Mother the Earth appointing me councillor to the human race. No, I'm just the asker of questions, and I don't need an appointment for that. Does a bird need an appointment to fly?

Don't pay too much attention to me, or to any other tribal elder. We are all of us ever tempted to sit in the seat of the oracle, and reveal to the young the words of the Gods, that we heard in the age we call golden. If the elder is really good at it he can even recall an age when every goose was a swan and every goat a gazelle. The flower children who said "don't trust anyone over thirty" had good reason for saying it. I would add "Don't trust anyone under thirty, either." If you can't trust your own observations and intelligence, you have a real problem.

I trust you to know the difference between gold and bull- plop. I will propose questions, you will have to find your own answers. If I, or any other old crock,knew the answers to all of life's questions, do you think we'd be here casting our pearls of wisdom to the winds?

When, and if you have a bit of time to consider general questions, after considering your own specific problems, here are a few good ones.

What should our relations be with one who has gone wrong? We should love all life, even the self made mess, the scoundrel who knows no law save his own appetites, the seeker after free lunches, the T.V. evangelist and all the self proclaimed "great leaders". We should love them, but how close should we get? Holding hands with a fool who insists on standing under a tall tree during a thunderstorm just isn't bright. The laws of nature have no pity, and being an innocent bystander is the most dangerous employment known to man. So the real question is, how close should we get?

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Another to ponder, how far should we go in turning one of our fellows from the wrong path? "No effort to great to promote the right" sounds good but is it? Consider: When does a friendly word of warning become a pack of alarmist lies? How far does friendly persuasion go, before it becomes `unfriendly coercion? It's all very well to be the dedicated teacher, but when does the teacher become the demagogue? How far can a teacher go before he is interfering with the student's free will? Where does seduction end and rape begin? Just how far can one go in correcting a friend gone wrong without buying in to a real bad deal? I was once picking apples with a fellow who was color- blind. With the best intention he picked a small round hornets nest. We learn by observation.

Here's one to ponder on long cold nights when old Fenris howls outside the door, and ghost lights gleam in the northern sky. Can right ever be wrong? At first glance, it looks like the Old Heretic has drunk too deep from the good plum wine. Could be, but consider before you judge. Take for instance the statement "The Earth is our mother, we should all love, cherish and protect her." Now, I don't think you can find a sane person anywhere who don't agree with that statement, at least in spirit.

Self-preservation demands that we try to save our home and our heritage. So far so good, but just how far should we go in our protecting? What weapons should we use, and how use them? Adolph Hitler had the idea that over-population was our big problem, and he set out to fix it. The laws of nature don't need a bunch of petit bureaucrats to enforce them. No judge and jury are needed to sentence a fool to dismemberment for failing to show the proper respect for high explosives. It doesn't take the hand of Lud to drown a fool who shoots a hole in the boat. The laws of nature have no pity, you who know better and are in the boat with the armed idiot will drown along with him if he fires the shot. The trick is to save the boat. In a case like that, anything that works is right and proper--if it works. Throwing the armed lunatic overboard is fine if you can do it without upsetting the boat. Anyone can cure a dog of running away by shooting him in the head. It's a poor medicine that causes more pain than it cures. It is not enough to know right and defend it, you must still be right after your defence triumphs. The end would justify the means always, except any end must reflect the means and be a part of them. So I lied a little, right can become wrong. The real question is how does one defend right without destroying the right defended? That's one we all damn well better have an answer for every day.

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These grey days that keep me indoors have gotten me full of questions; a house-bound heretic is a menace to man's peace of mind. Here is a question to discuss with friends by the fire over a mug of ale. I toss this in as a gift. After you have discussed the weather and displayed your knowledge of sports you'll need a topic of conversation. That boring lull in the conversation is all too easy to fill with remarks about the neighbors, and that leads all to often to digging a grave in the frozen ground. So here is my gift to the peace of the neighborhood. When is it proper to work weather magic?

I won't bore you with a discourse on the ways and means of weather magic, they are many and for the knowledgeable person they all work. I know that there are a few world-class weather fixers in my audience. Most of us are somewhere between poor and fair at weather magic. In terms of snow we range from a white frost to an occasional ground hider. The real adept can bring on a real road-blocker at will. The question is not "can it be done?", the quest-ion is "When should it be done?" Why? Before you answer it might be well to consider another one of those laws of nature. There is one that can be stated `whatever you do by whatever means is your responsibility', or in the vulgate "if you order it you have to take de-livery on it and pay for it."

My first three questions are intended for private answers, I don't want to know your answers, but I hope you do. As long as your personal moral code doesn't endanger me, I'm in favor of you keeping it personal. I have trouble enough with my own moral code. I'm not interested in yours, but I hope you are.

I'd like some input on the last question. If you have any ideas on the subject please pass them on to our ever-tolerant editors. We who love our Mother Earth, and practice a bit of benign magic owe it to each other and to humanity generally to share our ideas. Some of the magi of the old times seem to have worked out the morality of weather magic, but that was then, this is now. Or does that make a difference?

I have done my best to give you something to think about, something to keep boredom at bay and break the monotony of the cold grey days. If this doesn't work you can shovel snow and keep your body so busy that your mind won't have time to grow bored. If you don't have any snow of your own to shovel I'll let you come over to my house and have at the drifts with a shovel.

My blessing to one and all; may the green grass of spring know your shadow - with these words I do now part from thee.

P.S. Women: Please read mankind for man, and Hers or His for his. I respect all of you persons, but I plead `non culpa' to the charge of male chauvinism - I did not invent the English language, I only use it.

882

THE HERETIC'S CORNER by Buck Jump

Greetings, my Pagan friends; may your Gods be well disposed to you; may the bugs flee your patch as from a crow; may the gentle rain fall softly on your flower beds; and may your lovers be all you wish them to be. Now at the season of long lovely days and short passionate nights, when our Mother the fair Earth is at her richest and most bountiful, it is hardly the season for deep thinking.

When nature is at its very best and the season most enjoyable are we not all of us tempted to shut of maymental processes and enjoy life in a purely sensual mammalian way? Of course we are, to do less would be an insult to creation.

At this glad time, here comes that old pest, the heretic, like the ghost at Ceasar's feast. Consider, dear friends, even as the screech owl is put into this world to scare goose bumps on our backs, the here-tic is put into the world to ask hard questions and discomboomerate the quiet mind. The only place on this sweet earth where we can look for a quiet unchanging stay is a graveyard. It is so with me, even as with you.

The other day when I was minding my own business [a most ha- zardous occupation], a stranger came to me with a request. He wanted me to magically restore to him a lost love. It seems that he had, by his own actions, turned his lady's love if not to hate, at least to an active dislike. He was sorry. He knew it was all his own fault. He agreed that she was justified in leaving him. He beat his chest and cried `mea culpa', but he wanted her back, and he wanted me or someone to, as he put it, "push the right button", and change the situation. Before he came to me he had been to a friend of mine. The friend is a scholar and practical magician who is rather more daring than most- he had by magic means caused the lady to recall the best of the past. With that, the lady consented to talk with her ex- inamorata, and discuss, in a civilized fashion, her decision to be done with him. At that, the magician bowed out. He pointed out to the petitioner that from there on, it was up to him. My friend maymagician can be, when he has to be, a most impressive man, and I gather he dismissed the `lorn lover' with a definite dismissal.

Then he came to me. I pointed out that there ain't no free lunch in the universe and I had no intention o making on a karmic debt of considerable proportion for his possible benefit. I told him that it is easier to move a mountain than to move a human mind if it will not be moved. I told him that he was trying to find someone to do for him what could only be properly done by himself. I pointed out to him that his situation was an effect of a cause, a cause that he was responsible for. I told him that magic is fine as a last resort, but hardly to be considered as first aid. I told him ...... I wasted my breath. Such a one hears only what he wants to hear.

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The petitioner only said, "I just need someone to push the right button - she used to love me. I am not asking much, I just want things to be like they were."

I refrained from pointing out that Hitler could have said the same thing in the bunker. Then he said, "I am willing to pay you. Just tell me how much it's going to cost." Some things are an insult from a knowledgeable person, and a joke from a fool. I laughed. He was the sort who would ask "How much?", referring to one's head.

Now I am, I think, a reasonable sort, patient, and in my own way polite, but enough is enough, and this chap was rapidly becoming too much. I told him flatly, that I was not about to do any button pushing. I gave him what I felt was good advice. That is, I told him that if he was determined to further his amours by magic means to learn to do it himself. I referred him to a most knowledgeable teacher. I was in that way certain that he would either learn what was involved in his request and give it up, or more likely abandon the whole thing as too slow and too difficult. (The teacher informs me that he never bothered to even go around to see what the teacher had to offer. A case of "Gimme my daily bread, I'm willing to wait with my mouth open".)

Then he countered that if I wouldn't "push the button" could I refer him to someone who could, or would. I inquired around. One col-league I know is willing to try just about anything. He once did a weather spell out on the high plains in tornado season and another time worked a charm to rid a field of grasshoppers in hail season. I add, both were successful in a disastrous way. When I contacted him with the case, his words were, "I'd like to but I'm going on a trip to South America." Surprised, I asked about the trip, adding I hadn't known about it. He replied, "I didn't know about it either, but if that dude shows up here, I'm going!"

Failing to find a genuine scholar and practicing magician to attempt the matter, I tried a couple of unethical charlatans. In view of the fact that the petitioner was a large muscular sort who would expect instant results, they regretfully declined.

I was beginning to feel like Sinbad the Sailor when he carried the old man of the sea piggyback around the island. At wit's end (where I have lived for years), I suggested that he try religion. I offered to introduce him to some nice Pagan folks, or even get him in touch with some T.V. type evangelists. He refused on the grounds that they would be too slow and uncertain. He wanted instant gratification.

At last, thanks be to the power that watches over well- meaning fools like me, another lady hove into sight, and he took off in her direction with deep breath and flashing eyes. This sad fellow is but one of many I've had my misfortune to meet. I am sure most of you could recount similar sad males. We'll all have to get together and I'll haul out the portable wailing wall, and we can share a cup of tea and all sympathize with each other.

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I wouldn't have bored you with this all too familiar tale except I have a question. How does one deal with such people? Is there some way to tell a person with a real problem who can be helped from the person who has an endless amount of wants and no energy to help himself? That is, some way, without finding out the hard way? I can handle skeptics (I am one myself), I can handle cynics, I can handle atheists and deal with convinced true believers of all sorts, but how do I deal with a person who believes that I can work miracles?

One question leads to another. I have a few more on the same line. How comes it that as soon as people, some of them at least, find that one is not part of some main line orthodox church, they straightway want you to work some magic? Are Roman Catholic and Episcopal priests pestered by miracle seekers? Are T.V. evangelists? If not, why not? They deal in magic as much as any Pagan or free thinker. Is the prevalence of lazy freeloaders the reason that Christianity for the last fifteen centuries or so has been down playing the magical basis of the early Church? This is a topic worthy of our consideration.

Another question comes to mind at this point. A question about magic in general. I am sure you know what magic is, just is I am sure I know what it is. The definitions are many and varied, but they all basically state in one way or another, that magic is the practical side of religion, and the practice of magic is the art of causing changes in the tangible by intangible means. Or, to put it another way, magic is a mental way of changing the physical by means o the spiritual. That is what magic is, no question there. The question is what does the uninitiated, uninformed layman think magic is? If you are going to make a living repairing televisions and radios, it is not enough that you know electronics. You must also know what your customers believe about electronics. The degree of success in the TV-Radio repair business is generally in direct proportion to the amount of customer knowledge the proprietor of the business has. The rule is, if you deal with the run of humanity, you must understand the general run of humanity. You must not know only what you know, but also what people ignorantly suppose you know.

I pass this bit of wisdom on to you, for I think it has value to any serious student of matters intangible. An old doctor of medicine told me this some forty years ago. The occasion was a patient of his inquiring about an operation for a then inoperable condition. I, only an army medic, was astounded at the fellow's ignorance and when the Doc and I were alone, said as much. "Son," the old doctor said, "Here is something to remember Anything that works that you don't understand is magic and a magician can do anything. That's not the truth, but ninety per cent of the human race believe it is." That is how people who have never studied the arts of magic see it. To them it is a power without cost and without limit.

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Now, the final question for this time is, what should we do about this situation? How should one handle a request made in good faith, to do something clearly impossible? Don't tell me the answer is nineteenth century elitist secrecy. Even if one is a member of The Mystic Confraternity of the Aureate, six fifteen A.M. some well intentioned ill informed citizen is going to crawl out of your woodwork either begging for a miracle or demanding one. Secrecy restricts the free flow of information and the cross fertilization of ideas, besides which it don't work. I fear that people more or less like the chap I described at the start of this will ever be with us. What can we do about them, how should we do it? I am as always serious with my ques tions. If anyone has some idea on the subject please let us all know. Write the editorial staff of the RMPJ. Don't hide your light in this dark world.

Now, having done my best to dispel the boredom of too much of a good thing, I part now from you. May the sunshine fall softly on you, tanning but not burning. May our sweet Mother the Earth long know your shadow. May you go ever with the current of the power of the Absolute. My blessings on one and all. (c)1986, by Buck Jump .........from R.M.P.J. 8/86

886

THE HERETIC'S CORNER Copyright 1987, Buck Jump & RMPJ

Greetings, my Pagan friends--may your Gods be well-disposed to you. May the rain be sufficient unto the needs of your gardens but not so much as to change the creek bottom geography. May the fish be attracted to your bait and the deer flies and mosquitos find you nauseating.

Now is the sweet season of our year when our sweet Mother the Earth is at Her most satisfying, must nurturing aspect. Ripe Summer just a moon to come, Spring with her fickle teasing just a moon past. Now the days are long and our thoughts are longer. The nights are short and our sorrows even shorter. To add my blessing to the blessing of being alive in this glad season would be to lay a penny on a gold-piece. Rejoice and be glad that you are alive in this season.

According to my Almanac, which holy writ I have so far found to be true, on the night of June 25 the Sun and Moon will both be in Cancer. That night if the clouds are not intervening we will be treated to the sight of the new moon with the old moon in her arms. The earth light then is so bright on the moon that we can see it from here.

The Teutons call it the geigenschine, and, in the old times at least, believed it was the time when one might peer through the veil of time, to see both past and future. The Celts held that the new moon was pregnant with the harvest to come on these nights. Those who follow the seasons in their doings hold it a grand time for beginnings. A good time for marrying and giving in marriage. The Hebrideans hold it to be the luckiest of times for launching a fishing boat. Come to think about it those two things are not very different.

Any way it's a fine night for a bonfire and a picnic. I must confess in my own case it's hard to think of a night that isn't good for a fire and a feast, but when the new moon holds the old moon in her arms seems the best of nights for partying and feasting. It is a time without equal for blessing ceremonies -- especially ceremonies to bless the beginning of something. Most of you, I am sure, know more about this than I do, but I thought I'd just give you all a gentle reminder. Another thing -- it is generally said to be ill luck to start the new cider in the fall with over half the old cider still not drunk. Party time, friends!!

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Now I may seem to change the subject. I have found that only the Absolute Ultimate Intelligence and the tables of mathematics can be trusted totally. That is why I trust the Almanac, the axioms of geometry, and the equations of physics more than the revealed words of all the prophets. Not that I think prophets are liars, far from it, but one man's truth may be another man's fairy tale. If you don't think that is so, consider: Three honest, fair, sober citizens witness the same event, say a wreck on the highway. One is a farmer from the San Luis Valley, one a Denver truck driver, and one a sheep herder from Craig; they tell their story in what they all fondly believe to be standard English. What do we hear? Three different stories that don't even seem to concern the same event. Now take three metallurgists, or chemists, or physicists - any three people all knowledgeable in the same physical discipline. Let one be a Swede, one a Chinese and one an American; let them all make the same observation and report on it each in his own language. The equations they use explaining the observation will be identical. That is why I hold Almanacs and such to be holy writ.

Interesting, but what has that piece of information to do with a feast by a bonfire or a ceremony under the new moon? Music is what. Music is that form of mathematics that describes and evokes emotion. A ceremony without music is like a feast without food, a confusion in terms.

I can't speak the highland Gaelic, but when a good piper blows "I will see ye no the more" I understand what it is to go bravely into a battle knowing you won't win, and can't win, but can't avoid either. They had no piper, but I wonder if someone didn't whistle that sad brave tune inside the Alamo that morning when Santa Anna's trumpeter blew "Death and Glory." A native American blowing on a bone flute can tell you more about the Hopi nation and what the coyote's song means than a whole library full of anthropological studies. A classic Chinese orchestra playing "Dragons Crossing a River" will put you more in tune with China than a year spent studying Kung Fu Tse in translation. A drummer from the Congo banks and a drummer from the Shetlands don't have the same beat, nor do they carry the same message, but each can understand the other.

Magic is at least in part emotion, a mood-thought or as we say in the country `you have to hold your mouth right.' So if you do plan some ceremony for the night of the double moon, give a thought to the music. It is not enough that a ceremony "work" it has to "work right."

Now for my question. I am not just being silly with this, I ask it in hope that we can establish some uniformity of terms. At the night of the new moon we who count time by moons begin a new count. Different folk in different places name the moons differently. That is, the full moon occurring when the Sun is in Cancer or first after the Summer solstice is called Green Corn moon, Catfish moon, Strawberry moon, or First Heat moon, to name only a few designations. I am not trying to establish any uniformity in these names. As the heart feels let the mouth speak. Any way a list beginning with the Full moon next after the Vernal Equinox is easily translated from one name system to another.

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What I'd like to know is something else. The other day I was playing trivial pursuit and one of the questions was "what is the second full moon in a month called? I missed it. The answer was a "blue moon." I lost fair and square, a game is played by the rules of the game and damn the facts. In fact, a blue moon occurs whenever there is a cloud of volcanic dust in the stratosphere. We had several after St. Helens blew up. There were some emerald sunrises at that time too. We had `blood on the moon' some fifty years ago during the dust storms. That red moon phenomenon occurs during forest fires too. Signs in the moon of impending doom and disaster are too well known to warrant comment, so I won't make any.

What I want to know is what does one call the second full moon occurring in the passage of the sun through a single sign of the Zodiac? In four full years there are 48 sun signs, but 49 full moons. What does one call that extra full moon? For instance it happened now would it be "second full moon", or "early currant moon", or "more catfish moon", or "If you didn't catch 'em last time moon get 'em now moon"? Being as I'm not color blind I know it's not a "blue moon" but what is it?

So dear friends the year rolls on. Enjoy the good green days when Summerland is here and not hereafter. To look ahead at the cold to come will spoil the enjoyment of Summer but it won't make Winter any less sharp. So enjoy the sweet days while you may. May you so live that the Summer days will live in your hearts throughout the whole cycle of seasons and be with you even when you pass this way again. May our Mother bless you and guide you. With these words I do now part from thee. --Buck Jump

889

THE HERETIC'S CORNER (c)1986, Buck Jump

Greetings, my Pagan friends; may your Gods be well disposed to you. May your harvest be bounteous, may your winter meat be fat and easily gotten, and may the autumn sun warm you for the cold to come.

Now is the time of the grand payoff when what we have worked for throughout the long summer is at last laid in the granary. A little while to enjoy the sweet earth, the time between harvest and wood chopping. Our Mother is especially sweet just now - past bearing but not yet the wise old grandmother, our Earth is still warm with passion, a lover of pleasure without consequence. Autumn is the year's reward. May yours be rich and filled with ecstasy.

The black birds flock for the long trip south; the wild geese return from the arctic barrens. The coyotes sing their wild song of life and love. A night wind rustles the drying leaves under the Hunter's moon, and I hear the horn of the wild hunt rushing over the land. The veil between the worlds grows thin and the past comes back into the present.

There is a sweet nostalgia in the past. Old loves still warm the cooling blood; old triumphs still make the heart beat faster; old mistakes still bring a blush to the cheek. "Old mistakes", as the English sailor said in the Japanese bath house, "Aye, there's the rub." I hope the wild hunt in passing your house, starts only such game as you will want to see. I fear that old Herne has started a hare in my woods that I neither knew was there nor wanted to see.

My Pagan friends, forgive me... I goofed. Mea Culpa, and I should have known better. At least I give thanks that I can acknowledge my goof before it goes farther, and thanks too that I haven't entirely dislocated my arm patting myself on the back.

When last I wrote in these pages, I suggested that we all work some magic to put an end to senseless violence. I thought I was being reasonable, I thought my idea would perhaps inspire an outpouring of spiritual power that might well improve our common environment. It seemed like such a good idea. I was proud of myself. Well, pride goeth before a forced landing.

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I have a friend with whom I've debated many an issue of moral philosophy over many a cup of coffee. He shall remain nameless here, but I can identify him as a Talmudic scholar who has taken a post graduate course in human nature in the "second- hand" business. He is a master schooled in both theory and prac- tice. As soon as you issue of the R.M.P.J. came out, I rushed down to the coffee shop to gloat and play `one-up' with my friend. I went in like a falcon and got shot down like a goose. He read my prose carefully, and re-read parts of it. He is a scholar and a gentleman. The former kept him from agreeing, the latter kept him from being nasty about it. Every philosopher should have such a friend, someone to keep our feet on the ground.

"I agree with your position", he told me, "I think you have a noble idea, but your first premise is false. There is no senseless violence -- all violence seems sensible to the one who does it. Now you, I, and every well intentioned reasonably intelligent person must agree the examples you cite are senseless. To us they are senseless, but to the people who did them they were sensible."

Then he proceeded to show how, from the warped viewpoint of these violent people their actions were, to them, both sensible and justified. He convinced me that I was making a moral and value judgement rather than a positive statement of natural fact. In order to achieve what I wanted, I now realize, would require some drastic reshaping of a lot of minds, an overhaul of millions of psyches. I didn't realize what I was asking. Well, when I dream, I dream big....

If all the moral philosophers, gurus, religious leaders, prophets and shamans who have tried and failed to re-shape humanity en masse were gathered together in a single place, it would take a Texas wheat field to hold them. In order to stop senseless violence it will be necessary to get everyone to agree on what is senseless. I know what is right, you know what is right, but that wierdo next door has some other idea. Before we can feel safe around him we have to get him to agree with us. I'm not too optimistic about a mass mind change even by magic. It is worth a try, but recall - in the past, some real eternity class magicians have tried and failed. Some of those old boys could control the weather, transmute metals, turn juice or water in to wine instantly and levitate, but they couldn't change the mind set of mankind. It's easier to move a mountain than a mind. To use force either real or implied, either physical or social, is only to replay the inquisition, and we've already had too many remakes and sequels to that. Education seems to be the only method that works, and that's as slow as evolution.

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Right and Justice are not to be had in job lots, even with magic. Every case must be approached individually one by o@e. To change minds in mass lots can be done magically; however people who are so changed are not really changed, but only suppressed -- what you get are a bunch of zombies. So far as I know this sort of thing is only done by magicians on the dark side. Adolph Hitler and Jim Jones are two examples that come readily to mind. For all I know both of the named examples may well have started with the highest motives. When you start superimposing your mind o@ the mind of another or others, things have a way of coming unglued. History is full of examples of groups that acted with one mind for a while and then unravelled when the guru leader either died or ran out of gas. No my friends, it won't work, even with the noblest of motives it just won't work.

I knew all this from long ago, but I was misled as to what was going on. I thought the senseless violence I saw around me was from some outside source. A mad spirit, a virus or some sort of "dis-harmonic vibration". If that were the case my idea would have been a good one. On the off chance that something like that is now afoot in our world a general intention for reason and against violence can't hurt, and may well do some constructive good. I'm all for anyone who tries to clean up our environment, seen or unseen. Considering the sort of good folk who read the R.M.P.J. I'm not too worried that anyone who read my last little effort will be misled by it. I fear that at worst, those of you who followed my suggestion may have wasted both time and effort - - I hope that at best, you may have done some good by promoting reason and discouraging confusion. Cleaning the house won't stop a fire, but it will lessen the chances of spontaneous combustion, and make a fire easier to fight if it does break out. As I see it, my mistake was in supposing we all have more or less the same values and in externalizing he source of senseless violence.

Enough of apology and explanation. Breast-beating and patting your back are both good exercises .....in futility. One good bray from the donkey, o@e good hoot from the owl, and then back to work. We are still at risk from some angry fool armed and dangerous. What can be done? What should be done?

I can think of several things to do. First, learn to perceive the violent odes. Some of us can see auras, some can pick up on "bad vibes", some can "smell" trouble -- however, whichever, my advice would be to use it. An antelope don't long survive in the veldt without looking, listening, smelling and generally keeping on the alert. Second, surround yourself with protection. Some walk in a sphere of protection, some are guided by some unseen force, I rely on my guardian spirit, guardian angel or however you call her. In any case, whatever protection you have, use it. Whatever ceremonies, prayers, incantations or deep meditations you use, don't neglect them. That is about it. We're back where we were when we wore fur bikinis and hunted with stone-tipped spears, but haven't we always been there? Safety is, in this life, I fear only an illusion.

892

One thing more we can do, and should do -- we can teach. Part of the debt we all owe to life is to clean the place. Non only should we pick up the trash, but we should also clean up the vicious bull-shit wherever we find it. Like it or not we are all teachers. Whatever we do, whatever we say is part of the lesson we teach.

Before all the Gods I wish I had some magic formula to give you that would clean up the world both seen and unseen, but I don't. The life of mankind is a hard road to travel, that is why the ultimate designed a hard bunch to travel it. My blessings on you one and all. May you find enlightenment. You are smart, may you find wisdom. Let this subject now be closed between us. If you have any ideas on this subject pass them on to our long- suffering editors.

Now it may be that I can resume my clown suit and once more arm myself with my gadfly stinger and get back to the heretic business and leave metaphysics to those better equipped to deal with it. A silversmith shoeing a horse rarely does a good job of it.

In the spring the wild plums were a'blooming. White blossoms on the bough, lace for the bride. In the long summer the little green plums grew and changed to a lighter green color. When the first frost was still up in the high country the plums grew sweet and turned a lovely purple-pink shade. Then at the time of the autumnal equinox, they were picked and crushed. Now the new wine works behind the air seals in the fermenter. The promise of spring blossoms is redeemed in the good strong wine of winter. What we learn in any one place we can use in another place. The wild plums are a part of life; from them we can learn about other parts of life. When the wine falls clear, a drink all around, a toast to life. May we all go our separate ways bound for a common goal. May the flowers bloom where we have passed. Go in peace, well disposed to your fellows. With these words I do now part from thee.____Buck Jump .......from RMPJ Oct '86

893

THE HERETIC'S CORNER Copyright 1987, Buck Jump and the Rocky Mountain Pagan Journal

Greetings my Paganfriends; may yourGods be welldisposed to you. May the breeze of Autumn cool your sun-browned skin while the heat of summer past still warms your heart. May you find pinon nuts in plenty -don't forget to leave a few for our furry friends. May the cider of your apples be finer than the best champagne. May the sacred blue corn from your corn patch be enough to see you through the winter, enough to plant next spring, and still enough to make cornbread for all your friends when your next year's corn is as high as your knees.

The full moon of Libra rides now in the sky. The Blood moon, the Hunters' moon, time for such of us as are not vegetarians to go on the hunt. Now is the time to make proper apologies and then lay in the winter meat. The fine days of Autumn are upon us. Enjoy the beauty of the season even as you work like one bailing a leaking boat in the middle of a large lake, to prepare for the cold to come. These are fine days, these are hard days. Our Mother the Earth loves us, but she is a stern parent. It's work or die for us Her children. Be glad that this is so; if Mother only gave what a bunch of spoiled brats we would be. So dig your potatoes and while you dig remember the folks who held this land before us. Bless them for the potatoes and the sacred blue corn. Tread lightly on the ground -who knows whose graves we walk upon.

The other day a lady inquired of me as to where to get some clear quartz crystals. I referred her to a couple of rock shops that I have found to both reasonable and reliable. In the course of our talk she began to question me about the ghostly and magic qualities of crystals generally. I had to tell her that as to crystals, my knowledge was rather like my knowledge of electronics-- purely academic. I know that both are useful in the hands of one knowledgeable about them, and I know that I am not so knowledgeable. I advised her to get some of the good books on the subject and to enroll in a class to study that discipline.

I wonder why it is that people assume that because I have some incomplete knowledge of magic sticks and enchanted rings that I would know about crystals. Some folks suppose that since I can play a mountain dulcimer I can also play an indian flute - I can't. Do they also suppose that a stone mason knows the cabinet maker's trade? Most of the definitions of magic I have read were written by magicians, from within as it were. Here is one written by one not at all knowledgeable about magic, from without. It is this, "Magic is anything that I don't understand that works." It also has a corollary: "A magician can do anything." That's another good reason to soft-pedal your pagan beliefs. Besides the people who want to throw stones at you, you have to contend with a pack of nuts who expect you to turn their leaden lives into fine gold with no effort on anyone's part. I digress, but I feel this paragraph may be of use to you.

So back to my conversation with the crystal seeking lady. She next remarked that I probably had never had a lucky piece nor a lucky stone. Again, I surprised her. I told her that I had several such. That led to a discussion of lucky stones in general, and the difference in crystals, metals, and shapes that will work for any knowledgeable person, and special talismanic tokens that have power usable only by an individual or a small group of people.

894

A true lucky stonehas a value,at least to itsowner, that hasnothing to do with its price. A natural crystal has a price fixed more or less in relation to its value. Such a stone is rather like any other tool or piece of equipment. Personal lucky stones are another matter - I know a good deal about them, learned by both study and experience. Any solid object may be a lucky piece. Usually it is a natural object, but it can be something manmade. There is extensive literature on the subject. If you are interested you can look up talismans, mazels, gluckenstinen, destiny stones, Indian medicine rocks, lucky stones, they are all the same thing, no matter the language. I personally prefer "lucky stone", the common American term, and why not? I am a common American. So much for nomenclature, how do they work and where can you get one?

As for the first question, life is too short to give a good positive answer. I have a private guess, but for anything definite you'll need to study cosmology, physics, metaphysics, geology, psychogeology and "energyology." If you should come up with a good positive answer, one that can be proved by demonstration, please let me know.

Now for whereto obtain alucky stone or luckypiece. First,you can't buy one - oh, you might buy the stone, but the seller loses the luck and the buyer don't get it. I guess it goes back to wherever it came from. Second, you can't steal it. True, a clever thief can lift any solid object, but the act of theft reverses the luck. If you doubt that, I refer you to the history of the Hope diamond. So, having forewarned you what not to do, I'll proceed to what you can do. You can obtain a lucky stone by gift. You can be given a lucky stone provided the gift is made in love, without fear nor hope of future favor. I have one such, which I got by inheritance. The best and cheapest way to acquire a lucky stone is to have it thrust upon you. A gift from the hands of the Gods, as it were. To put it another way, a lucky stone becomes a lucky stone at some moment in time when you and the stone come together in some, to you, great event. For example, bringing down a deer when you are really starving; being near-missed by a bolt of lightning; a truly monumental moment of love.

By wayof illustration, here'show two ofmine came tobe lucky stones. The first is a sort of family lucky stone, the one I got by inheritance. One day in early June some sixty years ago a gang of relatives were putting up the hay crop on my grandfather's farm. Purely by chance, everyone there was a member of my mother's family. You may wonder what a boy not ten years old was doing there. In those days a kid to load the stacker pony was a regular part of most haying crews. Suddenly there was a flash of greenish light, a sonic boom, the earth shook and a thin wisp of smoke or steam rising from the meadow. One of my uncles took a shovel and ran over to investigate. A wisp of smoke was rising from a hole in the ground. He dug up a red hot meteorite, rare enough in its self, but this particular one is an isotropic form of copper. It is somewhat cylindrical in shape, about the size of a large salt shaker. That is the family lucky stone. It has been handed down in the family ever since. All I can say is, comparatively we have had better luck since then than most other families. The keeper or custodian of the piece has always been favored with unusual good fortune.

895

The other that I will describe is a piece of red and white Oregon beach agate. It is about the size of the first joint of my thumb, polished and shaped by the random tumbling of the waves and sand - it seems to have a sort of Salvador Dali eye on one side. What a certain lovely lady and I were doing in an Oregon beach cave at low tide I leave to your imagination; when we again returned to the world we usually live in I was gripping the stone in my hand. My own personal love charm.

I know a manwho carries with himeverywhere a watch, meltedand fused into a worthless chunk of brass, but still recognizable as a watch. He found it smoking in his pocket as he hastily shed his pants after being knocked off his feet by a bolt of lightning. That is his lucky piece.

Soit is withall lucky stones,they are souvenirsof a great occasion. Magic sticks are made, the result of human intention. Lucky stones are given or granted by power or powers outside the ken of man. If you are fortunate enough to get one, you will know it. We have an instinct about some things. If you have one, guard it well. Remember, the difference between worthless and priceless is in that inner wisdom that only a superior person possesses.

My question this time rises from this: In the regalia and equipage of Kings, the royal orb and scepter of royalty are second only to the crown itself in importance. Now what I'd like to know is this... In the old time of "the simple rule and antique plan - of him to take who has the power and him to keep who can", was the scepter the head man's shillelagh and the orb his lucky stone? Along the same line another related question. Would kings still rule as well as reign if the scepter were cut with appropriate ceremony from a living tree and the orb of power was a true lucky stone? I have noted in history that royal power began to wane about the time kings began to rely on courtiers and craftsmen for things they had better done them-selves.

It is well to have friends, it is well to be a part of a group, but when you inwardly begin to identify your self with some thing or person outside yourself, you begin to inwardly diminish. Yours should be a part of you while you have custody of it, otherwise it's only trading stock and capital.

So much for magic sticks, and lucky stones for history and kings, autumn is upon us. The wild hunt rides the night wind, the veil between the worlds grows thin, it's time to prepare for the cold to come. Now is the time when the long long thoughts rise in our minds unbidden.

May you have food and fire for the winter and thoughts to meditate upon when your paths are blocked with snow. May you be blessed, may neither boredom nor hard living trouble you, with which words I do now part from thee. ___ Buck Jump

896

THE HERETIC'S CORNER (c)1986, Buck Jump

Greetings, my Pagan friends; may your Gods be well disposed to you. May your harvest be bounteous, may your winter meat be fat and easily gotten, and may the autumn sun warm you for the cold to come.

Now is the time of the grand payoff when what we have worked for throughout the long summer is at last laid in the granary. A little while to enjoy the sweet earth, the time between harvest and wood chopping. Our Mother is especially sweet just now - past bearing but not yet the wise old grandmother, our Earth is still warm with passion, a lover of pleasure without consequence. Autumn is the year's reward. May yours be rich and filled with ecstasy.

The black birds flock for the long trip south; the wild geese return from the arctic barrens. The coyotes sing their wild song of life and love. A night wind rustles the drying leaves under the Hunter's moon, and I hear the horn of the wild hunt rushing over the land. The veil between the worlds grows thin and the past comes back into the present.

There is a sweet nostalgia in the past. Old loves still warm the cooling blood; old triumphs still make the heart beat faster; old mistakes still bring a blush to the cheek. "Old mistakes", as the English sailor said in the Japanese bath house, "Aye, there's the rub." I hope the wild hunt in passing your house, starts only such game as you will want to see. I fear that old Herne has started a hare in my woods that I neither knew was there nor wanted to see.

My Pagan friends, forgive me... I goofed. Mea Culpa, and I should have known better. At least I give thanks that I can acknowledge my goof before it goes farther, and thanks too that I haven't entirely dislocated my arm patting myself on the back.

When last I wrote in these pages, I suggested that we all work some magic to put an end to senseless violence. I thought I was being reasonable, I thought my idea would perhaps inspire an outpouring of spiritual power that might well improve our common environment. It seemed like such a good idea. I was proud of myself. Well, pride goeth before a forced landing.

897

I have a friend with whom I've debated many an issue of moral philosophy over many a cup of coffee. He shall remain nameless here, but I can identify him as a Talmudic scholar who has taken a post graduate course in human nature in the "second- hand" business. He is a master schooled in both theory and prac- tice. As soon as the last issue of the R.M.P.J. came out, I rushed down to the coffee shop to gloat and play `one-up' with my friend. I went in like a falcon and got shot down like a goose. He read my prose carefully, and re-read parts of it. He is a scholar and a gentleman. The former kept him from agreeing, the latter kept him from being nasty about it. Every philosopher should have such a friend, someone to keep our feet on the ground.

"I agree with your position", he told me, "I think you have a noble idea, but your first premise is false. There is no senseless violence -- all violence seems sensible to the one who does it. Now you, I, and every well intentioned reasonably intelligent person must agree the examples you cite are senseless. To us they are senseless, but to the people who did them they were sensible."

Then he proceeded to show how, from the warped viewpoint of these violent people their actions were, to them, both sensible and justified. He convinced me that I was making a moral and value judgement rather than a positive statement of natural fact. In order to achieve what I wanted, I now realize, would require some drastic reshaping of a lot of minds, an overhaul of millions of psyches. I didn't realize what I was asking. Well, when I dream, I dream big....

If all the moral philosophers, gurus, religious leaders, prophets and shamans who have tried and failed to re-shape humanity en masse were gathered together in a single place, it would take a Texas wheat field to hold them. In order to stop senseless violence it will be necessary to get everyone to agree on what is senseless. I know what is right, you know what is right, but that wierdo next door has some other idea. Before we can feel safe around him we have to get him to agree with us. I'm not too optimistic about a mass mind change even by magic. It is worth a try, but recall - in the past, some real eternity class magicians have tried and failed. Some of those old boys could control the weather, transmute metals, turn juice or water in to wine instantly and levitate, but they couldn't change the mind set of mankind. It's easier to move a mountain than a mind. To use force either real or implied, either physical or social, is only to replay the inquisition, and we've already had too many remakes and sequels to that. Education seems to be the only method that works, and that's as slow as evolution.

898

Right and Justice are not to be had in job lots, even with magic. Every case must be approached individually one by one. To change minds in mass lots can be done magically; however people who are so changed are not really changed, but only suppressed -- what you get are a bunch of zombies. So far as I know this sort of thing is only done by magicians on the dark side. Adolph Hitler and Jim Jones are two examples that come readily to mind. For all I know both of the named examples may well have started with the highest motives. When you start superimposing your mind on the mind of another or others, things have a way of coming unglued. History is full of examples of groups that acted with one mind for a while and then unravelled when the guru leader either died or ran out of gas. No my friends, it won't work, even with the noblest of motives it just won't work.

I knew all this from long ago, but I was misled as to what was going on. I thought the senseless violence I saw around me was from some outside source. A mad spirit, a virus or some sort of "dis-harmonic vibration". If that were the case my idea would have been a good one. On the off chance that something like that is now afoot in our world a general intention for reason and against violence can't hurt, and may well do some constructive good. I'm all for anyone who tries to clean up our environment, seen or unseen. Considering the sort of good folk who read the R.M.P.J. I'm not too worried that anyone who read my last little effort will be misled by it. I fear that at worst, those of you who followed my suggestion may have wasted both time and effort - - I hope that at best, you may have done some good by promoting reason and discouraging confusion. Cleaning the house won't stop a fire, but it will lessen the chances of spontaneous combustion, and make a fire easier to fight if it does break out. As I see it, my mistake was in supposing we all have more or less the same values and in externalizing he source of senseless violence.

Enough of apology and explanation. Breast-beating and patting your back are both good exercises .....in futility. One good bray from the donkey, one good hoot from the owl, and then back to work. We are still at risk from some angry fool armed and dangerous. What can be done? What should be done?

I can think of several things to do. First, learn to perceive the violent ones. Some of us can see auras, some can pick up on "bad vibes", some can "smell" trouble -- however, whichever, my advice would be to use it. An antelope don't long survive in the veldt without looking, listening, smelling and generally keeping on the alert. Second, surround yourself with protection. Some walk in a sphere of protection, some are guided by some unseen force, I rely on my guardian spirit, guardian angel or however you call her. In any case, whatever protection you have, use it. Whatever ceremonies, prayers, incantations or deep meditations you use, don't neglect them. That is about it. We're back where we were when we wore fur bikinis and hunted with stone-tipped spears, but haven't we always been there? Safety is, in this life, I fear only an illusion.

899

One thing more we can do, and should do -- we can teach. Part of the debt we all owe to life is to clean the place. Non only should we pick up the trash, but we should also clean up the vicious bull-shit wherever we find it. Like it or not we are all teachers. Whatever we do, whatever we say is part of the lesson we teach.

Before all the Gods I wish I had some magic formula to give you that would clean up the world both seen and unseen, but I don't. The life of mankind is a hard road to travel, that is why the ultimate designed a hard bunch to travel it. My blessings on you one and all. May you find enlightenment. You are smart, may you find wisdom. Let this subject now be closed between us. If you have any ideas on this subject pass them on to our long- suffering editors.

Now it may be that I can resume my clown suit and once more arm myself with my gadfly stinger and get back to the heretic business and leave metaphysics to those better equipped to deal with it. A silversmith shoeing a horse rarely does a good job of it.

In the spring the wild plums were a'blooming. White blossoms on the bough, lace for the bride. In the long summer the little green plums grew and changed to a lighter green color. When the first frost was still up in the high country the plums grew sweet and turned a lovely purple-pink shade. Then at the time of the autumnal equinox, they were picked and crushed. Now the new wine works behind the air seals in the fermenter. The promise of spring blossoms is redeemed in the good strong wine of winter. What we learn in any one place we can use in another place. The wild plums are a part of life; from them we can learn about other parts of life. When the wine falls clear, a drink all around, a toast to life. May we all go our separate ways bound for a common goal. May the flowers bloom where we have passed. Go in peace, well disposed to your fellows. With these words I do now part from thee.____Buck Jump .......from RMPJ Oct '86

900

THE HERETIC'S CORNER (c)1986, Buck Jump

Greetings, my Pagan friends; may your Gods be well disposed to you. May the rain fall gently on your rhubarb. May the hail fall in a lake or on a parking lot. May our little six-legged friends develop an allergy to your pickle patch.

Now is the sweet season of our year. Our Mother the Earth is pregnant with the harvest to come. The days are long and the thoughts of the season are long, long thoughts. In the soft afternoon sky the white thunderheads sail serenely on like ships of dream in dreamland seas. Surely even such as I can be forgiven for dreaming a bit, for letting the fancy roam free.

In dreams I see a world set free. I see the human race living in peace, with each one going his own way but with courtesy to all who go another way. I see us as one species, which we are, and all of us acknowledging that fact. I see each walking in beauty, with dignity, and respecting the other person's dignity. I see us loving one another, helping our fellow men along their way. When I dream, I don't mess around - I rear back and dream up a doozy!

So much for dreams; back to the world we live in, back to the life we know. Before I spring my question for the day, a little background, a few facts:

Every one of us must come to terms with his environment and his heredity. We all live on one Earth. That is the main part of our environment, or at least the location of it.

We are all human beings, homo occasionally sapiens. That is the basis of our heredity. Anything that is done to one of us is done to all of us. Anything that happens in one place on this planet has some effect on every place on the planet.

We are, all of us, stuck with our whole species. Here we are with a bunch of people we wouldn't willingly walk down a country road with. Indeed, we are as ship- wrecked mariners in a lifeboat with a bunch we wouldn't sit down to eat a free meal with. To jump out of the boat is to drown. To try to toss those _______________s out is very apt to upset the boat and drown all of us. These facts are self-evident, axiomatic.

I have always held that we should all walk the path of life with our hands outstretched in fellowship with respect and love for all. Of course, I have a caveat - keep a Bowie knife handy in case they haven't all heard the message.

As the Ultimate is reported to have said when the mountains were made, "Now for the background". The present situation is a mess. Violence is everywhere. Not even foolish violence, but violence without reason. Surely a leopard is in our streets and a shark loose in our swimming pool.

901

An armed bandit shoots down an unarmed clerk who is cooperating. A litigant in court shoots down an attorney. A parent beats a child to death. A driver gets cut off coming onto the freeway and guns down the chap in the pickup who did the off-cutting. An otherwise reasonable young man is annoyed by the sounds of traffic on a mountain road and starts shooting at the cars passing. Those are only a few examples culled from the news in recent months. In truth, senseless violence is loose in the land.

As it is with the individual, so with groups. From the racist fringe movement on to great governments. Violence for the sake of violence is epidemic. Each age of history has had a plague - the plague of this age is senseless violence. I have friends of the "born again" persuasion who tell me that it is the Devil doing it. I don't think so. As far as I can determine, devils are a disorganized bunch. Satan Mekatrig Lord of Chaos is a confusion in terms. Seen another way, that's organized confusion. As I see it, the flow of the power of the Universe is organized and rational. So it seems to me that any force opposed to that flow must be disorganized and irrational. That is to say nothing of the personal devils within us. They must have a hand in at least some of this senseless violence.

I have other friends who blame it on some as yet unidentified virus. Could be, but it's a rare virus that has no fever, nor nausea accompanying its onset....

Others hold that it is all explainable by Sigmund Freud and others of that ilk. Again I say could be, but what mental discomboomeration comes on suddenly with no sign of disorientation nor disturbance until it suddenly manifests itself in the acute stage?

For all I know, none of the above are correct. The fact re- mains that a wild unreasoning violence is loose among us, a danger to us all. The fact is, we are all in the same boat, and the boat is encountering some heavy weather. Don't you think we should do something about it? I personally can think of a whole lot of folks who I don;t really care to rescue, but being as we are all in the same boat, I am sure going to do my best for them....... But what?

In case this is all some psychosis, maybe we should engage a firm of head shrinkers to drag in a trainload of couches and get everyone to undergo psychoanalysis. I refuse to consider the logistics of this. The idea by itself causes my mind to boggle.

Or, suppose it is a virus. In that case when the virologists and immunologists have a bit of spare time from their search for the cause and cure of AIDS, they could do the same for the senseless violence virus. In view of the fact that we are all at greater risk from senseless violence than from AIDS, it might be a worthwhile task.

Or, just in case the gnostics have some truth in their ideas, and it is Auld Clootie, maybe a mass general exorcism is in order. Once again, my mind refuses to consider the logistics.

902

In view of the fact that the cause of senseless violence is still unknown, we might get a government grant to study the problem. Considering the speed that such grants usually get results, I would expect a definite answer by the twenty-second century. Of course, such a grant would have the added advantage of keeping a large number of researchers out of the pool halls and off the streets.

Now I am going to go against my usual custom and make a suggestion; only a suggestion, mind, and not to be taken as a dictum, but only as an idea to be considered. It has been my observation that there are only two occasions when magic is apt to work. One is after all other methods have been tried and found ineffectual. The other is when there is no other method. Now I believe that I have explored the other methods and found them impractical if not impossible. So I feel that I am safe in saying it's going to take magic to stop this purposeless killing.

So how to go about it? What spell, what charm, what ceremony shall we use? What power shall we invoke? What power evoke? Magic works, the proper ceremony at the proper time, done for the proper reason, will work. True for you, you may well say, but which ceremony? When? Why?

I just told you. The proper one. The one that is proper for you is the one you yourself believe is proper. This is not an essay on morals and ethics, so I refrain from putting in my two cents worth on what is in my estimation proper. When you are fighting a grass fire is no time to discuss what sort of shovel to use.

In my dream we were all walking each in his own way, each helping the others as much as possible. So here let us not try to all walk in one path. No point in the universe can be reached from only one direction. Let us rather each from where it seems most right and comfortable, try by magic means to stop this senseless violence. Not-ice I said senseless violence, not just violence. Some who follow the old Norse way could hardly be ex- pected to endorse some anti-violent intention, but I know of none who do not deplore reasonless violence. We have our differences, but surely no one objects to improving all our chances of kissing our grandchildren.

So, what I propose is this. Sometime in the next quarter year, whenever it seems most proper, let us in our various ways by whatever means one believes in, try by magic means to stop this epidemic of senseless violence.

903

I have noticed a few things about power on the unseen side. For a ceremony to be more than a mere charade, everyone involved in it must believe in the ceremony and in whatever power is used in it. Everyone must believe that the ceremony can and will work. Everyone must want the ceremony to work. If anyone involved in the ceremony does not so believe and want, that person will be a dead weight on the others that do. When I say everyone, I mean everyone, all, each one with one belief and one resolve. What can be done by a group acting in true spiritual harmony is indeed amazing, but first you must have that true spiritual harmony.

That is why I suggest we go at this not as some sort of super- coven ecumenical pagan group. I have seen a few of these "lets all get together" bunches back in the sixties, and they couldn't even get drunk.

I personally am in favor of any religion that don't practice human sacrifice, interfere in the private lives of the nonbelievers, or use force in conversion. I love 'em all, but I'm not fool enough to yoke the ass and the ox together. So let's all go, but let's not try to make it a parade.

That is my suggestion, and my question is why not? I'd appreciate your ideas on this, I truly would. If you have any ideas on the subject, please communicate them to the editors of the RMPJ. Even if the ideas are along the lines of, "You're Nuts!!", just say why you think so. I'd appreciate it.

May your dreams come true; may the wind cool without chilling, and may you reap a harvest even richer than the seed catalogue said you would. May your shadow fall long on the Earth. Go in peace, remember your fellows, and with these words I do part now from thee. ________Buck Jump. ....from RMPJ 8/86

904

THE HERETIC'S CORNER by Buck Jump

Greetings, my Pagan friends; may your Gods be well disposed to you; may the bugs flee your patch as from a crow; may the gentle rain fall softly on your flower beds; and may your lovers be all you wish them to be. Now at the season of long lovely days and short passionate nights, when our Mother the fair Earth is at her richest and most bountiful, it is hardly the season for deep thinking.

When nature is at its very best and the season most enjoyable are we not all of us tempted to shut off the mental processes and enjoy life in a purely sensual mammalian way? Of course we are, to do less would be an insult to creation.

At this glad time, here comes that old pest, the heretic, like the ghost at Ceasar's feast. Consider, dear friends, even as the screech owl is put into this world to scare goose bumps on our backs, the here-tic is put into the world to ask hard questions and discomboomerate the quiet mind. The only place on this sweet earth where we can look for a quiet unchanging stay is a graveyard. It is so with me, even as with you.

The other day when I was minding my own business [a most ha- zardous occupation], a stranger came to me with a request. He wanted me to magically restore to him a lost love. It seems that he had, by his own actions, turned his lady's love if not to hate, at least to an active dislike. He was sorry. He knew it was all his own fault. He agreed that she was justified in leaving him. He beat his chest and cried `mea culpa', but he wanted her back, and he wanted me or someone to, as he put it, "push the right button", and change the situation. Before he came to me he had been to a friend of mine. The friend is a scholar and practical magician who is rather more daring than most- he had by magic means caused the lady to recall the best of the past. With that, the lady consented to talk with her ex- inamorata, and dis-cuss, in a civilized fashion, her decision to be done with him. At that, the magician bowed out. He pointed out to the petitioner that from there on, it was up to him. My friend the magician can be, when he has to be, a most impressive man, and I gather he dismissed the `lorn lover' with a definite dismissal.

Then he came to me. I pointed out that there ain't no free lunch in the universe and I had no intention of taking on a karmic debt of considerable proportion for his possible benefit. I told him that it is easier to move a mountain than to move a human mind if it will not be moved. I told him that he was trying to find someone to do for him what could only be properly done by himself. I pointed out to him that his situation was an effect of a cause, a cause that he was responsible for. I told him that magic is fine as a last resort, but hardly to be considered as first aid. I told him ...... I wasted my breath. Such a one hears only what he wants to hear.

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The petitioner only said, "I just need someone to push the right button - she used to love me. I am not asking much, I just want things to be like they were."

I refrained from pointing out that Hitler could have said the same thing in the bunker. Then he said, "I am willing to pay you. Just tell me how much it's going to cost." Some things are an insult from a knowledgeable person, and a joke from a fool. I laughed. He was the sort who would ask "How much?", referring to one's head.

Now I am, I think, a reasonable sort, patient, and in my own way polite, but enough is enough, and this chap was rapidly becoming too much. I told him flatly, that I was not about to do any button pushing. I gave him what I felt was good advice. That is, I told him that if he was determined to further his amours by magic means to learn to do it himself. I referred him to a most knowledgeable teacher. I was in that way certain that he would either learn what was involved in his request and give it up, or more likely abandon the whole thing as too slow and too difficult. (The teacher informs me that he never bothered to even go around to see what the teacher had to offer. A case of "Gimme my daily bread, I'm willing to wait with my mouth open".)

Then he countered that if I wouldn't "push the button" could I refer him to someone who could, or would. I inquired around. One col-league I know is willing to try just about anything. He once did a weather spell out on the high plains in tornado season and another time worked a charm to rid a field of grasshoppers in hail season. I add, both were successful in a disastrous way. When I contacted him with the case, his words were, "I'd like to but I'm going on a trip to South America." Surprised, I asked about the trip, adding I hadn't known about it. He replied, "I didn't know about it either, but if that dude shows up here, I'm going!"

Failing to find a genuine scholar and practicing magician to attempt the matter, I tried a couple of unethical charlatans. In view of the fact that the petitioner was a large muscular sort who would expect instant results, they regretfully declined.

I was beginning to feel like Sinbad the Sailor when he carried the old man of the sea piggyback around the island. At wit's end (where I have lived for years), I suggested that he try religion. I offered to introduce him to some nice Pagan folks, or even get him in touch with some T.V. type evangelists. He refused on the grounds that they would be too slow and uncertain. He wanted instant gratification.

At last, thanks be to the power that watches over well- meaning fools like me, another lady hove into sight, and he took off in her direction with deep breath and flashing eyes. This sad fellow is but one of many I've had the misfortune to meet. I am sure most of you could recount similar sad tales. We'll all have to get together and I'll haul out the portable wailing wall, and we can share a cup of tea and all sympathize with each other.

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I wouldn't have bored you with this all too familiar tale except I have a question. How does one deal with such people? Is there some way to tell a person with a real problem who can be helped from the person who has an endless amount of wants and no energy to help himself? That is, some way, without finding out the hard way? I can handle skeptics (I am one myself), I can handle cynics, I can handle atheists and deal with convinced true believers of all sorts, but how do I deal with a person who believes that I can work miracles?

One question leads to another. I have a few more on the same line. How comes it that as soon as people, some of them at least, find that one is not part of some main line orthodox church, they straightway want you to work some magic? Are Roman Catholic and Episcopal priests pestered by miracle seekers? Are T.V. evangelists? If not, why not? They deal in magic as much as any Pagan or free thinker. Is the prevalence of lazy freeloaders the reason that Christianity for the last fifteen centuries or so has been down playing the magical basis of the early Church? This is a topic worthy of our consideration.

Another question comes to mind at this point. A question about magic in general. I am sure you know what magic is, just is I am sure I know what it is. The definitions are many and varied, but they all basically state in one way or another, that magic is the practical side of religion, and the practice of magic is the art of causing changes in the tangible by intangible means. Or, to put it another way, magic is a mental way of changing the physical by means of the spiritual. That is what magic is, no question there. The question is what does the uninitiated, uninformed layman think magic is? If you are going to make a living repairing televisions and radios, it is not enough that you know electronics. You must also know what your customers believe about electronics. The degree of success in the TV-Radio repair business is generally in direct proportion to the amount of customer knowledge the proprietor of the business has. The rule is, if you deal with the run of humanity, you must understand the general run of humanity. You must not know only what you know, but also what people ignorantly suppose you know.

I pass this bit of wisdom on to you, for I think it has value to any serious student of matters intangible. An old doctor of medicine told me this some forty years ago. The occasion was a patient of his inquiring about an operation for a then inoperable condition. I, only an army medic, was astounded at the fellow's ignorance and when the Doc and I were alone, said as much. "Son," the old doctor said, "Here is something to remember Anything that works that you don't understand is magic and a magician can do anything. That's not the truth, but ninety per cent of the human race believe it is." That is how people who have never studied the arts of magic see it. To them it is a power without cost and without limit.

A PLEA FOR INITIATION STANDARDS

I'm full of radical ideas. I think the terms "Priest, Priestess, High Priest and High Priestess" are more than titles. I think being a member of the Priesthood means more than status. I think a coven is more than a study group, or a social gathering. I think being a Witch is more than a protest against the patriarchy. I think receiving a First Degree should mean you have worked and studied and grown and dedicated yourself to your path and your Gods. I think an initiation should mean something. I know of a young man who received a third degree after having proved he could lead a ritual. That's all he had to do, lead a ritual. I know of a woman who claims third degrees in both the English and American traditions of a well-known tradition. She shows absolutely none of the qualities by which one usually recognizes a High Priest or High Priestess. I know of a woman who refused to accept the standards set by her High Priestess, who threw a fit when she didn't get her First on demand. She went to another teacher, secretly received her First, and a year later, her Second. Considering her attitude toward her first teacher, I have absolutely no faith that she did any work to earn her second. Yet she calls herself a High Priestess. When two members of Sothistar received their first degrees last year, they had: studied and worked with the five magical elements, worked at developing personal relationships with the Gods, studied astrology, symbology, qabala, Tarot (both as a divinational and meditational tool), several forms of divination, writing rituals, leading rituals, drawing down the Moon, basic spell-casting and various methods,ethics, the Egyptian deities and mythology, ritual etiquette, the laws of the coven, the use of stones and crystals, meditation, conducting rituals, the meaning and duties of the priesthood, and the use of chants and songs. Both had chosen (or been chosen by) deities to whom they wished to make a special dedication. Both had proven their loyalty to the coven and the Craft. Both had served as vessels for both the God and the Goddess, and both had led rituals. After all of this, they received First Degree. Am I saying that mine is the only way--that if your coven does not study these subjects your initiations aren't valid? Certainly not! I am saying that our tradition has standards for initiation. Many other covens have standards--some more stringent and some less demanding than mine. What I am saying is that I wish everyone had standards. Why? Because when you have standards, the initiations you give mean something.

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When we took the two mentioned above around to the four quarters and pronounced them Priest/ess, they could not have been prouder of their achievement. Nor could we. We had no doubt they could serve as competent dedicated Priest and Priestess in a ritual. In the time since, they've proved it over and over. When they make Second Degree, and Third, and eventually have a coven of their own, they'll continue to make us proud. When they represent the coven other places, they do so in a manner that reflects well on the coven. I've met many First Degrees of other covens who did not reflect well on their teachers. (I've also met many who have.) You ask again, Why? I'll give you a personal reason--because it irritates the hell out of me that the people mentioned at the beginning of this article can put their noses in the air and claim a higher status in the Craft than my two dedicated, hard-working, sincere students.

Once upon a time, a high school diploma meant something. You couldn't get a decent job without one. These days, it means nothing. These days, a Bachelor's Degree doesn't mean much. I don't want that to happen to initiations!

Perhaps I should discuss what I think initiation is. A true initiation is not a ritual, it is not entrance into a club, it is not just a dedication. An initiation is a spiritual step to a higher stage in spiritual growth. There are many such steps. Such "initiations" are not given by High Priest/esses. They are given by the Gods. An initiation ritual is an acknowledgment by a coven leader that the Initiate has, in that leader's opinion, reached a certain stage in spiritual growth. Coven leaders are not omniscient. Although I'm sure such leaders strive to serve as worth representatives of the God and Goddess, they (the coven leaders) are not the God and Goddess. All of them must find their own ways of determining whether their students have achieved this growth. They must also give what guidance they can to those attempting to achieve it. Our study program includes many things not mentioned above, exercises and spiritual work that, we hope will help our students reach that goal. If our students apply themselves to all they are given to do, it is possible for them to reach that stage. When we give a first degree initiation, we are saying that the Initiate is *already* a Priest/ess of the Goddess. I do not ask that all covens adopt our particular standards. I do plead with you to *have* standards beyond simple attendance at ritual for a year and a day. Insist that they work hard, that they learn and grow, that they struggle, that they strive, that they become, in your opinion, worthy servants of the Gods.

Some months ago, I mentioned this to two leaders of a newly-formed group north of here. Their eyes lit up and they said "You can help us. We were just talking about setting standards!" No true standards had been set for their initiations, and they felt the lack. Oh, they had third degrees from their teacher, but they wanted more meaning for those they gave than was given to their own. Bravo! There's hope for the Craft yet! Ellen Cannon Reed

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AN OPEN LETTER TO A WITCH

I do not know what Tradition you follow. That does not matter. Indeed, for all I know, you may not follow any of the traditions. You may be one of those many lonely ones who, for whatever reason, must worship by 'feel' rather than through any formal coven training or participation. But whoever you are, and however you worship, all that matters to me is that you hold true to the God and the Goddess. My purpose in writing this letter is to enjoin your aid in destroying that which cripples our Craft. Dissension is the disease. It is not a cancer, for it can be cured; and, as with most herbal cures, the best treatment is that administered internally.

Friend,help spread theBrotherhood andSisterhood ofthe Craft. do not seek to establish a scale of Wicca purism, (for no two Witches will ever agree on the relative positions on the scale of even their own tradition.) There is no one religion for all people, and THERE IS NO ONE TRADITION FOR ALL WITCHES! Let this be understood, and accepted. Choose your own path and leave your neighbor to choose his. Remember the primary tenet: "AN IT HARM NONE, DO WHAT THOU WILT."

Yetnever forget:"An it harmnone..." If your pathleads to sex rites, to homosexuality, to phallic-initiation...do not pt it foreward as "THE WICCAN WAY". It is only A Wiccan way, one of MANY. And by the same token, if a path so presented is not your way, do not decry it simply because it is not your way. Who are you to say another is wrong, so long as it harms none.

Strive for honesty, friend. Do not make false Craft claims, whether of position, heredity, lineage, or whatever. If you have a quarrel with someone, seek out the one you disagree with, rather than utilize perhaps unreliable intermediaries. do not spread unfound rumors and question those who do so. News of battle makes more exciting reading than news of peace. Why, then, provide battle news for publication when the serenity of the Craft is what we should be showing?

We have come along way, myfriend, in a fewshort years. Let us move on along our chosen paths till we emerge - as we will - accepted and respected by ALL as a religion in our own right.

Help usbring anend to washingour dirty linenin public. There will always be disagreements, there will always be those who cannot tolerate others, but they are in the minority and so they should remain, if you wish. But do not deny them their right to those differences.

Friend, weare Children ofthe Universe, andChildren ofthe God and the Goddess. Let us try to remember that, and live in Peace. Blessed Be, and Merry Part!

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MAY DAY CHANT ONE Here we come apiping, In Springtime and in May; Green fruit aripening, And Winter fled away. The Queen she sits upon the strand, Fair as lily, white as wand; Seven billows on the sea, Horses riding fast and free, And bells beyond the sand. Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985 MAY DAY CHANT Two The High Priestess and High Priest lead a ring dance around the bonfire. Start out with "A Tree Song" from Rudyard Kipling's "Weland's Sword" story in "Puck of Pook's Hill". "Oh, do not tell the Priest of our Art, Or he would call it sin; But we shall be out in the woods all night, A conjuring summer in! And we bring you news by word of mouth For women, cattle and corn Now is the dun come up from the South With Oak, and Ash and Thorn!" Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983 STAG CALL also MAYCHANT THREE The men gather around the fire, next to their partners, and they say in unison: "I am the stag of seven tines; I am a wide flood on the plain; I am a wind on the deep waters; I am a shining tear of the sun; I am a hawk on a cliff; I am fair among flowers; I am a god who sets the head afire with smoke." Graves, Robert; "The White Goddess"; Farrar 1970 Transcribed to computer files by Seastrider

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CRYSTALS & STONES

Gemstoneshave beenusedforcenturiesas meditationalaidsand magical magical foci. Each individual type of stone has different properties. Here are some healing and spiritual properties from a list I have. These descriptions are based on ancient legend and lore:

AGATE: Moss Agates considered to be most powerful. Aid in restoration of energy, used in healing, and believed to bring wearer happiness, wealth, health, and long life. Increases ability to ward off self-induced anger and inner bitterness. Carnelian-gives protection and energy. Moss green-balances emotional energy. Moss red-balances physical energy. Blue lace-gives tranquility.

Amber: Powerful healing stone with large amount of organic energy. In ancient times, ground to a powder and mixed with honey or oil of roses for various physical problems. Filters germs and infections and has the power to disinfect. Worn around the neck to help fight infection and respiratory diseases. Lifts the spirits.

Apatite: Promotes communication and mental clarity.

Amethyst: Increases spiritual awareness, has a calming and soothing influence, has the ability to transmute negative into positive, and is very effective as a healing stone. Warmed and placed on the forehead and temples, it is good for headaches. Has the ability to draw through it forces directed towards the body and repels vibrations which the body doesn't need, thus releasing only the energy patterns beneficial to the body. Best worn in healing near the heart center. Opens up spiritual and psychic centers. Helps prevent drunkeness.

Aquamarine: Calms nervous tension. Calming effects of the sea. Used to help banish fears and phobias. Means seawater. Soothing and cleansing.

Adventurine: Increases perception and creative insight. Stimulates opportunity and motivation.

Azurite: Powerful healing stone, invokes spiritual guidance, opens psychic eye. Good for dreams and improving psychic ability.

Bloodstone: Stimulates flow of energy for healing blood circulation, stops hemorrhaging. Removes emotional blockages.

Citrine: Stimulates openness and accelerates the awakening of the mind. An aid to the digestive system. Helps eliminate toxins. Encourages tremendous healing on the emotional and mental levels, helps unblock subconscious fears, and serves as a natural relaxant.

Coral: Balances physical energy and relaxes tensions. Carries the creative vibrations of the sea.

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Emerald: Promotes creativity, stimulates perception and insight, and strengthen memory. Beneficial effect on the eyes.

Garnet:Balances hormones, goodfor mentaldepression, enhances self-esteem, alleviates bad dreams, and encourages success in business. Thought to assist in seeing into past incarnations.

Hematite: Calmingto the emotions. Worn as an amuletto confer strength and procur favorable legal judgements. In Egypt, used to reduce inflammation and treat hysteria. Considered to be a grounding stone. Helps maintain balance between body, mind, and spirit.

Ivory: Spiritual protection.

Jade:Stimulates practicality,wisdom,and universalattunement. Thought to provide a link between the spiritual and the mundane. Most revered by the Chinese.

Jasper: For energy balancing of emotions and stress.

Flourite: Opens andsoftens the wayfor the useof otherstones. Excellent used in aquariums-provides needed minerals.

Lapis Lazuli: Stimulates wisdom, truthfulness, & psychic experiences, healing and strengthening when worn next to the skin. Strengthens mind and body to spiritual awareness.

Malachite: often used asa child's talisman to sleepsoundly & protect from bad dreams. Stimulates clear vision and insight, represents hope and inner peace, believed to protect from danger. Increases abundance in all areas of life.

Moonstone: Bringsgood fortune. Reflects the wearersbeing and feelings. Promotes unselfishness. Opens the heart to humanitarian love and hope. Good for protection while travelling on water. Gives clarity to spiritual understanding. Good for pre-menstrual symptoms and balancing to the reproductive system. Used to ease childbirth.

Pearl:Stimulates feminine qualities,used to focus attention, helps pull together mental and spiritual forces, peace of mind. Represents purity, modesty, & gentleness.

Peridot: Dispels fears, guilt, and depression. Used to counteract negative emotions and healing of the spirit. Affects top three chakras. Once worn as a means of gaining foresight and divine inspiration.

QUARTZ: Amplifiesthe healing energyof the one usingit. Used to help draw out pain. Able to tap into the energies of the universe. A good stone for meditating on. Works primarily with the Third Eye center, also relates well with the heart center. To be able to tune into the quartz promotes clarity while concentrating on it. Also affects the crown chakra. Very potent and often worn to protect from negative vibrations. Cleanse regularly. Rudilated-rutile needles help focus attention. Smoky-good for calming the mind. Rose-vibrations of universal love & inner serenity.

Ruby: Increases vigor, renews vitality and cleanses the blood. The stone of courage.

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Topaz: Calms emotions, protects against external stresors. To restore physical energy & quiet emotional nature.

Tiger Eye: Very powerful protection, clarity of thought.

Tourmaline: Causes the wearer to be more flexible, more understanding and more objective in purpose and reason. Calming. Each person has a different response to this stone. Causes a reaction in the intestinal tract. Black and Crystal-removes negativity and cleanses. Some say it should not be worn as jewelry. Electric and magnetic properties.

Turquoise: Vibratescalmingradiations, protective,andrestores healthy mental attitude. Stone of friendsship. Balancing and healing. Great strength and vitality. Takes on characteristics of the wearer.

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CRYSTALS & STONES

NAME COLOR CHAKRA USES

AMETHYST Violet Crown Calming,grounding, a cleanser and spiritual stimulator, yin/yang balance, strengthens heart, cleanses liver of toxins, excellent for lung problems.

ADVENTURINE Green Heart Soothes emotions, used for the heart and heartache, for acceptance o f self and others, for inner peace.

AGATE Varied Solar- Compelstruth, promotes Plexus, good manners, happiness, intelligence, prosperity. Heart longevity, fertility, and good health, affects stomach, throat, heart.

AZURITE- Blue-green Heart, Allpurpose healing stone, affects MALACHITE Crown ethericbody,parathyroid glands, nerve, spleen, pancreas, used to release repressed emotions and f o r physical detoxing. BLOODSTONE Green-red Root Offers courage, endurance, harmony, used t o stop bleeding, helps i n making decisions, used f o r iron deficiency, in t h e blood, for moving kundalini energy, and to invoke peace in all who are drawn to it.

CITRINE Golden Solar- Generates radiant, happy Plexus vibrations, helps thoughts to be clear and emotions controlled, raises thinking to intuitive levels, on a physical level it can be used to help eliminate toxins from the colon, gall bladder and kidneys a n d entire eliminative system.

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CHRYSOPRASE Green Solar- Has a quality of compassion and a Plexus, capacity for fine attunement works Heart on the solar plexus and heart areas to sooth emotions, will help tranquilize many forms of a n d neurosis, also used t o absorb or deflect unwanted energies.

FLOURITE Clear, Crown, Multi-dimensional stone, balances Blue, 3rd Eyeandintegrateslower (human) self Purple withhigher(spiritual) self, good for meditation over 3rd eye chakra, works well with virulent diseases.

GARNET Red Root Stimulates happiness, peace, balance, patience, inspiration, persistence, good for rebirthing, menstruation and life passages, disorders, fertility, eases arthritis pain.

HEMATITE Grey-black Root A verygrounding stone, very cooling to the physical body, use for fevers, alleviates worry a n d anxiety as it allows f o r mental clarity, often known as the "worry stone".

HERKIMER Clear Crown Very balancing special variety of quartz crystal "DIAMOND" works with yin/yang energies, often known as the "Dream Crystal", aids in bringing teachings of the dream state into conscious awareness, very highly attuned spiritually.

KYANITE Blue, Crown, Aligns all chakras, if so directed Black 3rdEye can openchakras(energy centers in the body), dispells frustration and anger, excellent attunement stone, good for meditating, aids in p a s t l i f e regression.

LAPIS Blue Throat, Used over 3rdeye

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(brow) chakra, LAZULI 3rd Eye assists in opening and clarifying (Brow) inner vision, provides strength, vitality and self-assurance, used for disorders of the throat, heart,spleen, blood, skin a n d to counter effects of stroke and epilepsy, also good for dream work.

LITHIUM Lavender Crown, Helps to reduce stress and ease depression, with Pink Solar- relates to cycles of Tourmaline Plexus birth and deathand eases transition, good preparatory stone inner spiritual work, on physical helps with digestion.

MOONSTONE White Crown Has avery calming effect on the emotions, Pastel stimulatesthe pineal gland, assists in stimulating the feeling (intuitive) nature, eases menstrual pain, alleviates many degenerative conditions in the skin, hair, eyes, and body fluids (tears, digestive juices).

OBSIDIAN Black- Used tosharpen both the internal and external Snowflakevision,oneofthemost important "teachers" of the New Age stones, teaches one the truth of oneself in relation to ones ego, depicts the contrasts of life-day and night, darkness and light, truth and error.

PERIDOT Green Heart, Promotes digestion, eases ailments Yellow/ Brow inthedigestive system, used for Green forprotection, prosperity, emotional calming, purifies, balances.

PHANTOM Clear All Very powerful tool for the New Age, Redor used togroundand center while

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Yellow attuning to higher spiritual energies, in healing work used to disperse congested energies.

PYRITE Gold Solar- Hasa very protecting, shielding aspect which Plexus works on the physical, mental, emotional levels. Shields from many forms o f negative energy, strengths circulatory system, clears oxygen in the blood.

QUARTZ Clear Trans- All-purpose, all healing, amplifies personal thought-forms, transmutes energy point and forms protective shield around auric field, excellent for meditation stone, color work, aura work, very energizing.

IRRADIATED Very Absorbs all formsof negative QUARTZ Black energy,placed on or near electrical equipment (T.V., microwave, computer) to absorb harmful energies.

ROSE QUARTZ Pink Heart Comfortsheart from all wounds, helps heal emotional pain, enhances l o v e , self-love, positive outlook, joy and oneness, helpful for heart, throat, ears, nose, hypertension.

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SMOKEY Black Root, Eases depression, fear and panic, QUARTZ Grey Solar- clears aura, very grounding, Plexus enhances positive attitudes, tranquilizes, works well with root chakra to release negative blocks emotional and physical, used for menstrual cramps,intestines, stomach and digestion.

TOPAZ Yellow Solar- Draws negativity from chakras, Plexus protects against insomnia and depression, mood elevator, revitalizes, very stimulating to the creative thinking processes, eases death.

TOURMALINE Varied Root, Works as a protective shield, consumes negative energy without releasing i t into the atmosphere, h a s to do with visions a n d "seeing" with compassion, good for the eyes, teaches to expand l i m i t e d concepts of thinking, relates to aspirations for higher love, very complete stone.

TURQUOISE Aqua Heart, Known as"The Sky Stone", is Throat excellent for both Spiritual attunement and healing of the energy centers and the physical body, valuable for grounding as well as for vision quests and astral t r a v e l , purifies all levels of being and is capable of handling strong negativity, also used for wounds and for damage to bones.

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M O D E R N P A G A N I S M : QUESTIONS & ANSWERS

To promote community harmony and freedom of religious practice. Distributed by : The Committee for Religious Freedom, Salt Lake City, Utah.

Thanks to LesleyPhillips andLinda Pinti ofThe Covenantof Unitarian Universalist Pagans for original material.

Contemporarysociety isexperiencingaresurgence ofinterest in earth- and nature-centered spirituality. Modern Paganism is a rich and diverse religious movement drawing the attention of the media, law-makers, and spiritual seekers. This pamphlet attempts to answer some of the questions frequently asked about modern Pagan beliefs and practices.

What is Paganism? Theterm"Pagan" comesfrom aLatinword for"country dweller" first used in early Christian times to refer to those not yet converted to Christianity. "Pagan" was an epithet that cast aspersions on those not seen as "true believers." Today, it refers more general to the faith of those whose spiritual center is drawn to native and natural religions, usually pantheistic or polytheistic, and almost always earth-centered.

What then is "Modern Paganism"? ModernPaganism,orNeo-Paganism, isamodern, Earth-centered religious perspective which borrows and adapts from pre-Christian paganism as well as from contemporary religious thought. While reconnecting with ancient wisdom, it speaks eloquently to the needs and concerns of the present.

What is meant by "The Old Religion"? The term describes the pre-Christian religion of much of western and northern Europe, which was based on the agricultural cycles and other natural rhythms of the Earth. It coexisted with Christianity for centuries, from the so-called "Dark Ages" up until the Inquisition and the "Burning Times" (witch hunts) of the late Middle Ages. It also can refer more generally to other native and tribal religions of the world.

What is the difference between Paganism and Witchcraft? SomecontemporaryPagans callthemselvesWitches.The termhas many meanings, some carrying rather heavy negative baggage. "Witchcraft" or "The Craft" is most properly applied to three broad categories: Descendants of the European witches of the Middle Ages, practitioners of the "reconstructed" Witchcraft of the 20th century, and "feminist Witches" whose religion and politics center in the contemporary womens' spirituality movement. It can generally be said that all modern Witches are Pagans, but not all modern Pagans are Witches. At least one writer, Aidan Kelly, has begun to use the term "Neo-Pagan Witchcraft" to describe the largest portion of the contemporary Pagan community.

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What is meant by the term "Wicca"? Oftenused asa synonymfor Witchcraft,"Wicca" isthought to derive from an Anglo-Saxon root meaning to bend or to turn. It is more properly applied only to those Witchcraft traditions which originated in or derive from practices in the British Isles.

What about Shamanism? Shamanismisnot areligion, butaset ofspiritual techniques used for healing and the acquisition of knowledge through forays into non-ordinary states of consciousness. Now gaining increasing attention in the counseling profession, this journeying is usually aided by sonic driving (such as repetitive drumming or chanting) and often involves interactions with totemic and archetypal figures. These techniques are used in virtually every tribal society and are widely used by contemporary Pagans.

What do modern Pagans believe? The centralbeliefs ofmodern Pagansdiffer in specificsyet share many fundamentals. Deity is seen as immanent rather than transcendent. Experience is preferred over doctrine. It is believed that there are and should be multiple paths to the Divine. There is no prescribed creed, but there are a number of beliefs shared by most contemporary Pagans, summarized at the end of this pamphlet.

Isn't this just Humanism by another name? Noand Yes.Likereligious Humanists,modernPagans havealove and reverence for this world and the physical plane generally. The rational is seen as important. Great emphasis is also placed on the intuitive, however, and the belief that the physical and non-physical worlds are equally real, and are interconnected, interpenetrating manifestations of nature. This means that spiritual work, whether called meditation, prayer, or magic, and whether done as ritual, worship, or celebration, is efficacious and can result in changes in the physical world. The majority of Pagans also believe in the survival of the consciousness or soul after physical death.

How do modern Pagans worship? Some groups have formalworship services or similar group meetings. Others conduct rituals that have varying degrees of set forms. Some Pagans worship by themselves without formal ritual. Most contemporary Pagans hold rituals corresponding to the turning of the seasons and the phases of the moon. Rituals are often performed in a sacred space defined by the demarcation of a circle, within which the celebration and worship take place. Celebrations include eight major seasonal holidays, sometimes collectively referred to as "Sabbats". These Sabbats, as most frequently observed by North American and European Pagans, follow the agricultural cycles of the northern temperate zone, and include the solstices and equinoxes as well as four intermediate festivals which fall in between, sometimes called "cross-quarters," on or near the first days of February, May, August, and November. Regular public Sabbat rituals, reflecting a variety of contemporary Pagan styles, are held in many communities. Rituals may include meditation, chanting, drumming, myth- and story-telling, ritual drama, dance, and so on. Deeper ritual work is most often practiced at private gatherings, which for many traditions coincide with the phases of the moon. The work may include more intense raising of energy, healing work, and personal spiritual development.

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What about Satanism? Contrary to the claims of ill-informed Christian fundamentalists, the practices of modern Pagans are in no way related to Satanism. Most Pagans do not even believe Satan exists. As a profanation of Christian symbolism, Satan worship is a Christian heresy, not a Pagan religion. Do Pagans proselytize? No,Pagansdo notproselytize.Most modernPagantraditions do welcome newcomers. Most modern Pagans also do not discourage other Pagans from integrating other religious and spiritual practices and beliefs into their practice. WHAT CONTEMPORARY PAGANS BELIEVE while there is no set of beliefs shared by all Pagans, most would agree that similarities far outweigh differences. There are a number of beliefs held by the vast majority of modern Pagans. Some of these are: 1. Divinity is seen as immanent. 2. Divinity is as likely to manifest itself in female as male form, the God or the Goddess, in the interconnectedness of all life. 3. Multiple paths to the divine exist, as symbolized by many goddesses and gods. These are often seen as archetypes or gateways to the unconscious. 4. We respect and love Mother Earth as a living being, Gaia, of which we are a part. 5. The physical world, as an emanation of the divine, is good and to be enjoyed by all living beings in love and harmony. 6. Ethics and morality are based on avoidance of harm to other beings, including Earth as a whole, which mandates environmental activism as a spiritual responsibility. 7. Human interdependence implies the need for community cooperation. 8. The solar and lunar cycles and the cycles of our lives are celebrated. This leads to the maintenance and revival of old customs and the creation of new ones. 9. A strong commitment to personal and planetary growth, evolution, and balance are vital. 10. One's lifestyle must be consistent with one's beliefs. The personal is political. 11. A minimum of dogma and a maximum of individual responsibility in all things are goals to strive for. Thus a healthy skepticism is to be fostered, and ideas are not to be accepted without personal investigation of their validity. 12. Messiahs and gurus are to be avoided. The mediation of another being is unnecessary for an individual to commune with Deity. Power-from-within is preferred to power-over. 13. All beings are personal emanations of the Divine. Thou art Goddess, thou art God.

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A Booklist of Pagan/Magickal Titles

I. Tarot: A. The Tarot - Paul Foster Case (f) B. The Qabalistic Tarot - Robert Wang (a,f) C. The Book of Tokens - Paul Case (f) D. TheBook ofThoth - Crowley(a,f) II. The Qabalah: A. The Mystical Qabalah - Dion Fortune (f) B. The Kabbalah Unveiled - MacGregor Mathers (f) C. The Sepher Yetzirah - W. Wynn Westcott (f) D.APracticalGuideto QabalisticSymbolism-GarethKnight (a,f) E. The Ladder of Lights - William Grey (f?)

III. Magick in general: A. The Tree of Life - Israel Regardie (a,f) B. Magick in Theory and Practice - Aleister Crowley (a,f,b) C.TheGolden Dawn;TheComplete Golden DawnSystem of Magic- Israel Regardie (c) D. Magick without Tears - Crowley (c)

IV. Meditation A. The Training of the Mind - Alan Bennett (a) B. Cutting Through Spiritual Materialism - Chogyam Trungpa(d) C. Book 4 - Crowley (a) D. The Experience of Insight - Goldstein (d)

V. Crowley A. The Holy Books of Thelema (a) B. The Vision and the Voice (a) C. The Eye in the Triangle - Israel Regardie (c) D. The Equinox, esp The Temple of Solomon the King (a) E. The Book of Lies (a)

VI. Paganism, historical A. The Golden Bough - Frazer B. The Mystery Religions - S. Angus (b) C. Oriental Religions in Roman Paganism - F. Cumont (b) D. The God of the Witches - Margaret Murray E. The Golden Ass - Apuleius, transl. Robert Graves

VII. Paganism, modern A. Drawing Down the Moon - Margot Adler B. The Meaning of Witchcraft - Gerald Gardner (g)

VIII. Eastern Mysticism A. Tibetan Yoga and Secret Doctrines - Evans-Wentz B. Shakti and Shakta - Arthur Avalon (a) C. The Serpent Power - Arthur Avalon (a) D. The Tibetan Book of the Dead - Evans-Wentz

IX. Egyptian religion (all b) A. The Gods of the Egyptians - E.A. Budge B. The Egyptian Book of the Dead - Budge C. Egyptian Magic - Budge D. The Leyden Papyrus - Budge

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X. Miscellaneous A. The Chaldean Oracles - Westcott (f,e) B. The Life of Apollonius of Tyana - Philostratus C. Prometheus Rising - Robert Anton Wilson (c) D. Cosmic Trigger - Robert Anton Wilson (c)

Sources

(a) Samuel Weiser, Inc Box 612 York Beach, Maine 03910

-EXCELLENT source for books of all sorts, all high quality. Especially good source for books by Crowley & on ceremonial magick. Highly recommended.

(b) Dover Publications 31 East 2nd St. Mineola, NY 11501

-reprints manyold books,most notably Budge'sclassic egyptian series

(c) Falcon Press 3660 N. 3rd St Phoenix, AZ 85012

-small press specializing in Crowley, Israel Regardie,& the Golden Dawn. Also carries Robert Anton Wilson's latest works, such as PROMETHEUS RISING, THE NEW INQUISITION, and the reprinted classic COSMIC TRIGGER.

(d) Shambalah Publications 314 Dartmouth St. Boston, MA 02116

-mainly Eastern religion & Buddhist, but also some western magick, and recently lots of high-quality New Age works. Recently reprinted the classic series HERMETICA by Sir Walter Scott.

(e) Heptangle Books Box 283 Berkeley Heights, NJ 07922

-small specialty printing house issuing one volume per year, beautifully typeset. Issued the classic ENOCHIAN INVOKATION by Geoffrey James, which was still in print in April.

(f) The Best of Cards Catalog Division of US Games Systems 38 East 32nd St NY, NY 10016

-sells every Tarot pack in existence, & also has a surprisingly extensive booklist of occult books. Good source for Eliphas Levi & tarot material & carries many of the books issued by the above publisher. Catalog is $2. Delivery is the fastest I've ever seen.

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(g) Magickal Childe 35 West 19th St. NY,NY 10011

-excellent listing; carries Gardner's books & assorted paraphanalia such as Abramelin oil. Carries many more books than listed in their catalog; reportedly if you call them they can get ANY occult book, if it's available anywhere. No, I don't have their phone #.

(h) Llewellyn Publications P.O. Box 64383-873 St. Paul, MN 55164-0383

-not so good a source these days,but carries reprints of many of Israel Regardie's classics. Their catalog resembles the National Enquirer; caveat emptor. Interesting to read for entertainment purposes, occasionally one will find a good book there. (i) Circle P.O. Box 219 Mt. Horeb, WI 53572

-apagan organizationpublishinga newsletter& sellssome books, most notably Circle Guide to Pagan & Wiccan Resources, for contacts.

(j) Dharma Publishing 2425 Hillside Ave Berkeley CA 94704

-sellsbooks onBuddhism, posters of Tibetan Thanka paintings; much more hardcore Buddhist than Shambalah.

These opinions are my own, & where I recall purchasingthese books in the past. They may no longer be available.

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TALESPINNER'S NEOPAGAN READING LIST by J. Brad ("Talespinner") Hicks THE BEST FIVE: (Read these five first,they are by themselves thebest possible introduction to Neopagan Witchcraft and practical magic that I've found anywhere.) Starhawk, _The_Spiral_Dance_. (San Francisco: Harper & Rowe, 1979). Paperback, $10.95 This isthe essential firstbook fora newwitch, Neopaganor otherwise. In fact, many new covens have been formed with no other sources than this book. Starhawk details the myths, legends, and magic of the Craft in a beautifully elegant, easy-to-read way. Often found in bookstores on the "Women's Studies" shelf, Starhawk's vision of the Craft emphasizes the Goddess as the source of inspiration, with secondary emphasis on the Horned God. Perhaps a bit too Feminist, but still the best introduction yet. Margot Adler, _Drawing_Down_the_Moon_. (Boston: Beacon Press, 1979). Paperback, $9.50 Althoughit isnow 7yearsout-of-date, thisis stillthe best history of the modern, Neopagan Craft that has been published yet. Includes many valuable interviews with some of the people who gave shape to the Craft as we know it. While the book does include some instruction in magic, its primary thrust is philosophy and history. Keep an eye out--there's an updated second edition due out some time in late 1986. Marion Weinstein, _Positive_Magic_. (Surrey, B.C.: Phoenix Publishing, revised 1981). Paperback, $8.95 I see-saw betweenthis book andthe next onefor 3rd and4th place. Both are good, detailed texts on magic and spell-casting. At the moment, I recommend _Positive Magic_ first for the following reasons: 1) it is more practical, teaching actual techniques before tackling theoretical justifications, and 2) the language is a bit easier to follow for non-scientists. The topics covered include the karmic effects of magic, astrology, divination with tarot cards and the I'Ching, and general spell-casting. Its strongest point is the section on tarot, which is the best I've seen yet. Its weakest point (in my opinion) is that it under-emphasizes poetry and ritual. P.E.I. Bonewits, _Real_Magic_. (Berkeley: Creative Arts Publishing, revised 1979). Paperback, $8.95 Thisis theother"best" bookon magic. Itcovers amuch wider variety of topics, including ritual, psychic self-defense, and many other psychic phenomena. Isaac's approach is scientific and rational, not "religious," and his language is often more that of a scholar than a witch, but this is nevertheless an essential book for any student of magic. WARNING: Make sure that you get the second edition (1979) or later, as the 1971 edition includes much material that is misleading, extraneous, and sometimes just plain false--the 1979 edition was heavily edited.

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Scott Cunningham, _Earth_Power_. (St. Paul: Llewellyn Publications, 1983). Paperback, $6.95 Agood, reliablevolumeof spellsandcharms, compiledfromthe Family Traditions and other witchcraft sources. The magic in this book consists entirely of what scholars call "Low Magic"--the magic of village herballists, midwives, and healers--and as such, it is very practical, simple, and unpretentious. Missing is much of the ceremony of Neopagan Witchcraft; in its place, a huge vocabulary of magic that can be used easily and quickly, regardless of where you are and what you have for tools. THE BEST OF THE REST: (Onceyou have a good background, from the previous five books, you will find the following all make good reference books, worth having on your shelf.) Stewart Farrar, _What_Witches_Do_. (Custer, WA: Phoenix Publishing, revised 1983). Paperback, $8.95 Thisbook isso goodthat it ALMOSTmade itinto thetop five, displacing _Earth Magic_. When its first edition came out in 1971, it was the only book on modern Witchcraft that was written for outsiders. It is surprisingly well-written, and very thorough. Its only serious problem is that it is very specifically Alexandrian Witchcraft (named after Alex Sanders, its first High Priest), and some of it doesn't generalize well. Nevertheless, it has the best-written chapter on initiation, among other things, that I've seen yet. Herman Slater (ed.), _A_Book_of_Pagan_Rituals_. (York Beach, ME: Samuel Weiser, 1978). Paperback, $8.95 This is thecomplete Bookof Shadows ofa Neopagantradition called The Pagan Way. It includes complete, very well-written rituals for all eight of the High Holidays (both solo and group ritual), plus a mixed bag of rituals for healing, trance work, and so forth. Requires some basic knowledge of the Craft and its symbolism, so its not for beginners, but it is definitely useful to any worthwhile fully-initiated witch. Ellen Cannon Reed, _The_Witches'_Qabala_. (St. Paul: Llewellyn Publications, 1985). Paperback, $7.95 So far, only Book 1, "The Goddess and the Tree" has been published, but it's already the best book on the Qabala that I've een yet, and the only one I would recommend to a new Neopagan Witch. The Qabala and its commentary to date contain a lot of sexist material, reflecting their Judeao-Christian origins. Ellen Reed strips all of that away, but in a way that is truer to the Qabala's origins and meaning than was the offensive material. Where she changes the traditional attributions, she documents it, and includes the traditional ones as well. This book is almost a "must-read."

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Jack Schwarz, _Voluntary_Controls_. (New York: E.P. Dutton, 1978). Paperback, $7.95 Jack Schwarzis NOTa witch,but don't letthat stopyou from profiting from the single clearest, most practical book on kundalini- style meditation that has been published in the West. If you are having trouble meditating, or wish to do serious trance work, turn to this book first. Camden Benares, _ZEN_Without_Zen_Masters_. (Phoenix: Falcon Press, 1977). Paperback, $6.95 Outof printfor almost 7years, Iam VERYhappy to beable to recommend it again. This book is, among other things, proof that there is more to the Discordian branch of Neopaganism than just practical jokes. It is also the best practical book on Zen for the western world that I have seen yet. All of the best zen koans, including these, are also humorous (and therefore memorable). The book also includes MANY valuable exercises. As Robert Anton Wilson (see below) says in the Commentary at the beginning, "If you don't laugh at all, you've missed the point. If you only laugh, you've missed your chance for Illumination." Robert Anton Wilson, _Cosmic_Trigger:_The_Final_Secret_of_the_Illuminati_. (New York: Pocket Books, 1977). Paperback, $3.95 Inthisautobiographical work,Wilson detailshis initiation into and experience with almost every form of shamanic magick that is still practiced today, and draws some very surprising conclusions. Strongest point: this is a fantastic synthesis of magick, psychology, and physics. Weakest point: its central theme--that all of the great mystical societies and movements in history have been in contact with aliens from Sirius--is not taken seriously by Wilson (no matter how serious he seems in this book), and should not be taken seriously by the reader.

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W I T C H C R A F T the Magic of Ancient Celtic Beliefs in a Contemporary Society ===================================

The purpose of this listingis to helpthe novice sortout the reliable from the sensational in the wealth of material that is now available on Witchcraft. I have left out old historical treatises (records of the Inquisition and such) which are of little value to the modern student, and have concentrated instead on contemporary sources. This also yeilds a much more objective perspective. - Michael Nichols

THE TEXTS:

'Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today' - 2nd ed. - by Margot Adler. Beacon Press trade paperback. You may have already heard Margot's voice, as shewas once hostess of National Public Radio's news program, 'All Things Considered'. This book is the end result of five years of research and interviews. (The 2nd edition is an update published eight years after the original.) This landmark study focuses on the rise of the Neo-Pagan movement (which includes Witchcraft, of course) especially as it relates to the values and beliefs of the counterculture of the mid-60's, hippies, flower children, et. al. It is the single most comprehensive study of modern American Witchcraft in existence.

'What Witches Do: The ModernCoven Revealed' - 2nd ed. - by Stewart Farrar. Phoenix trade paperback. If Adler's book gives a comprehensive overview of modern American Witchcraft, Farrar's is a complimentary look at traditional British Witchcraft. Concentrating on the Alexandrian tradition (which is only marginally different from Gardnerian, easily the largest Craft tradition extant), Farrar lays stress on the actual working of Covens and the integration of novice Witches into them. Also included is much of the Gardnerian (via Alexandrian) Book of Shadows. So there is plenty here for someone who wants to begin practice.

'The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess' by Starhawk (pseud. for Miriam Simos). Harper & Row trade paperback. This book shifts back to America again, this time with a slight emphasis on feminist Witchcraft, arguably the fastest growing branch of the Craft. Starhawk is herself High Priestess of two California Covens and her book is insightful, genuine, and beautifully poetic. This overview also contains specific instructions for Circles, chants, spells, invocations, creating rituals and, in short, everything you need to get started. And it is a delight to read.

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'Buckland's Complete Book of Witchcraft' by Raymond Buckland. Llewellyn trade paperback. British-born Ray Buckland can, with some validity, be considered Gerald Gardner's American successor. Not only did he introduce Gardnerian Witchcraft to the United States, but he also founded his own tradition of the Craft, called Seax (Saxon) Wicca, which has grown to worldwide practice. His early books, like 'Witchcraft from the Inside', did much to dispel negative stereotypes of Wicca in the 60's. And 'The Tree: Complete Book of Saxon Witchcraft' remains one of the best published Books of Shadows to date. The present volume has a practical orientation, with chapters set up as 'lessons', covering every imaginable aspect of modern Wicca. The book is Traditionalist in approach, making a nice counterpoint to works by Adler and Starhawk.

OTHER SOURCES:

'A Witches' Bible, Compleat' by Janet & Stewart Farrar. Magickal Childe trade paperback tandum edition of 'Eight Sabbats for Witches' and 'The Witches' Way', respectively, also called 'A Witches' Bible, Vol 1 & 2'. The first book is an examination of thefestival Holidays of the Old Religion - the Solstices and Equinoxes and the cross-quarter days - together with the rich folk customs associated with them. The second book contains the long-awaited remainder of the previously unpublished portions of the Gardnerian Book of Shadows. In both of these books, the Farrars had the invaluable help of Doreen Valiente, who actually wrote parts of the Gardnerian liturgy. The three Farrar books taken together form the most complete system of Witchcraft currently available. Their more recent book 'The Witches' Goddess' focuses on the feminine archetype, and contains a gazetteer of Goddesses that is mind-boggling in its thoroughness.

'Dreaming the Dark: Magic, Sex, & Politics' and 'Truth or Dare: Encounters with Power, Authority, and Mystery' both by Starhawk. Beacon Press trade paperback and Harper & Row hardback, respectively. If we have gained new religious insights from Pagan and feminist philosophy, how are we to incorporate those insights into our daily lives? Starhawk, the author of one of our principal texts, pulls together a wide range of materials to answer this question in two books as beautifully poetic as her first. Some of these things have waited a long time to be said - and they couldn't have been said better!

'The White Goddess' by Robert Graves. Farrar, Straus, & Giroux trade paperback. A rather weighty and yet poetic book, tracing the female deity of Witchcraft - Goddess of Birth, Love, and Death; of the New, Full, and Old Moon, worshipped under countless titles. Fascinating for the advanced student. Know your Celtic mythology (particularly Welsh) before you start, though! (If you need a quick intro to this book, check out the feature in the Reviews SIG.)

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'Witchcraft Today' and 'The Meaning of Witchcraft' byGerald B. Gardner. Magickal Childe trade paperbacks. GeraldGardner hasthe distinction ofbeing thefirst practicing Witch to write a book about Witchcraft. He was initiated into one of the surviving traditional British Covens, and onto the tattered remnants of magic and ritual inherited from them, he grafted elements of ceremonial magic. The synthesis that emerged came to be called 'Gardnerian' Witchcraft, and it became the major cause of the Witchcraft revival of the twentieth century. Because Gardner was the first to deal with this material in written form, it sometimes seems very disorganized, but its historical importance is immense 'An ABC of Witchcraft', 'Natural Magick', and 'Witchcraft for Tomorrow' all by Doreen Valiente. Phoenix trade paperbacks. British Witch Doreen Valiente isperhaps best known for her work with Gerald Gardner in creating the Gardnerian canon of liturgy. However, in her own books, she really shines as an amateur folklorist, managing to convey a sense of Witchcraft as a folk religion, tied very much to the locality, the land, and the oldest strains of folk wisdom and nature. Her sense of history and tradition is rich and deep, and she often presents fascinating historical tidbits about the Craft. From no other author can one gain such a rich sense of heritage.

'A History of Witchcraft: Sorcerers, Heretics, & Pagans' by Jeffrey B. Russell. Thames and Hudson trade paperback. This bookrepresents theapproach of agifted Cornellhistorian. Although Russell doesn't always adequately cover modern sources, he has become famous for his ability to integrate a sensible approach to the evidence of medieval Witchcraft with an acceptance of modern Neo-Pagan Witchcraft.

'Magical Rites from the Crystal Well' by Ed Fitch. Llewellyn trade paperback. A book ofrites, simple celebrations of land and water, wind and fire. Rites of passage, seasonal celebrations, magical workings, healings, and many more. Ed Fitch (one of the founders of Pagan Way) is truly in his element here. And it is one of the most beautiful books on the Craft ever published. The art work alone is worth the price of the book!

'A Book of Pagan Rituals' by Herman Slater. Weiser trade paperback. Originally published in two volumes as the 'Pagan Way Rituals', this extremely beautiful book is just what it says it is: a book of rituals. Not authentic Wiccan rituals, but very nearly so, these rituals are often used by Covens in the training of neophytes. Like a good Catholic missal, the words are printed in 'sense lines' using BOLD PRINT (easier to read by candlelight). Anyone who is at least part animist or nature-lover is going to cherish this beautiful book.

'Celtic Heritage' by Alwyn and Brinley Rees. Thames and Hudson trade paperback. A good deal ofmodern Witchcraftcan be tracedto ancientCeltic sources. This book, based in comparative religion, mythology, and anthropology, gives one a clear picture of the Celtic world-view. Drawn mainly from Ireland and Wales, the study focuses on the interplay of Light and Darkness, Day and Night, Summer and Winter, and all the seasonal myths and rituals that make up the great Celtic yearly cycle.

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OTHER USEFUL BOOKS:

'The Politics of Women's Spirituality: Essays on the Rise of Spiritualist Power Within the Feminist Movement' by Charlene Spretnak. Doubleday trade paperback. Ahuge (and, oneis tempted tosay, thedefinitive) anthology of feminist and Pagan theology. Many familiar authors here: Starhawk, Weinstein, Daly, et. al. Subjects range from Amazons to the ethics of magic. A real bargain!

'Sex in History' by Reay Tannahill. Stein & Day trade paperback. It has oftenbeen said that Witchcraft grew outof an earlier 'fertility religion' and, although 'fertility' is probably the wrong word here, it is undeniable that the history of Witichcraft is irrevocably bound up with the history of sexuality. Like Tantrists and many others in the East, Witches tend to view sex as sacramental. Since this is quite contrary to the prevailing attitudes of our own culture, it may be helpful to understand how our culture acquired such negative ideas about sex in the first place. Ms. Tannahill's unique landmark study will not only answer this question but also indicate the many options other cultures throughout history have chosen.

'When God Was A Woman' by Merlin Stone. Harcourt, Brace, & Jovanovich trade paperback. At the foundations of the religion of Witchcraft is the religion of the Goddess. Ms. Stone's book is an archeological tour-de-force of that religion, which is found at the beginnings of virtually every known culture (yes, even the Judeo-Christian culture). In this book, one learns about the worship of Astarte, Isis, Ishtar, and many others. Also recommended is her 'Ancient Mirrors of Womanhood'. Both are splendid books!

'A Different Heaven and Earth' by Sheila D. Collins. Judson Press trade paperback. Byone ofthe leading feministtheologians of ourday, this book asks what are the psychological and social implications of worshipping a male deity exclusively, while ignoring the feminine principle in religion. This is one of the most influencial books I've read in the last ten years. It changed my way of thinking (for the better) and I dare say it will change yours.

'The Way of Wyrd' by Brian Bates. Harper & Row hardback. What Carlos Castaneda didfor Native American tradition, this author does for ancient Pagan Anglo-Saxon tradition. Subtitled 'The Book of a Sorcerer's Apprentice' and based on authentic manuscripts found in the British Museum, it is the chronicle of a young Christian monk sent into the wilds beyond Mercia in 674 to record the heresies (beliefs) of the Pagans. He is lucky to have as his guide the Anglo-Saxon shaman Wulf. Throughout this documentary novel, the Christian and Pagan beliefs are juxtaposed for abetter understanding of both. Not since 'The Mists of Avalon' has a book accomplished this task so neatly.

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'Positive Magic' - revised edition - by Marion Weinstein. Phoenix Publications trade paperback. Although a book about how to use magic to changeyour life could be extremely tedious, this one is far from it. While it is true that Marion uses a simple and direct style of writing, it is used on such difficult and subtle questions as the ethics of magic. She draws upon her own experiences to create a book that is truely positive. If I had to recommend one book on magic, this would be it!

'Earth Power' by Scott Cunningham. Llewellyn trade paperback. Scott is arguablythe strongest of the young writers in the immensely popular 'Llewellyn's Practical Magick Series'. This is, in fact, a book of spells. Practical, down-to-earth, useful, everyday, garden-variety spells. It is the only such book in this bibliography. Although I do not recommend a 'cookbook' approach to magic, this book will be extremely helpful when used as a guide for creating your own spells. Also, Scott concentrates on 'natural' or 'folk' magic, as opposed to 'ritual' or 'ceremonial' magic. This is the type of magic (involving Sun, Moon, stars, trees, rocks, springs, etc.) that is the natural heritage of Witchcraft. An excellent starting-place for the novice spell-wright. His many other books, especially 'The Magical Household', are all highly recommended.

'The Medium, the Mystic, and the Physicist' and 'Alternate Realities' by Lawrence LeShan. Ballantine paperbacks. Dr. LeShandoes not deal with magic orWitchcraft per se, but what he has to say about the nature of the cosmos is magical indeed. He is an experimental psychologist, an Esalen veteran, director of ESP research, psychic healing, and other projects. His is a synthesis of philosophy, parapsychology, and Einsteinian physics. His other books, especially 'How To Meditate' (Bantam paperback), are also of great value.

'Seth Speaks' and 'The Seth Material' by Jane Roberts. Bantam paperbacks. Yet another startlingly clear (albeit less scientific) look at metaphysics. This is probably the cream of the crop of all modern mediumistic data: Seth is the communicant, and the late Jane Roberts is the medium. The other 'Seth' books are also of value.

'Psychic Exploration: A Challenge for Science' by Edgar Mitchell, edited by John White. Putnam trade paperback. This anthology serves as an excellent introduction to the scientific field of parapsychology. Each chapter is an extensive review article on laboratory work carried out in one particular sub-genre of the field: telepathy, clairvoyance, precognition, psychokinesis, OOBE's, apparitions & hauntings, etc. These excellent articles will bring you up-to-date on virtually everything that is currently known about the topic in question. Other chapters deal with the history of the discipline, social & psychological implications, military applications, etc. This book could open the mind of the severest skeptic. But at the same time, it could serve as a necessary check on those too-credulous souls who have a tendency to 'believe everything'.

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BOOKS ON RELATED SUBJECTS:

ASTROLOGY: For the absolute beginner, 'Chart Your Own Horoscope' by Ursula Lewis. Pinnacle paperback. The find-at-a-glance tables and charts are worth their weight in gold. For the more advanced students, Michael Meyer's 'A Handbook for the Humanistic Astrologer' is highly recommended for its 'humanistic' (a la Dane Rudyar) approach. If you want to really learn to do astrology, try 'The Only Way To Learn Astrology, Vol I-IV' by March & McEvers. Books by Linda Goodman, Grant Lewi, Ronald Davison, and Liz Greene are also recommended.

TAROT: 'Secrets of the Tarot' by Barbara Walker is the best of the newest books on Tarot. You may know Barbara as the author of the amazing 'Woman's Encyclopedia of Myths and Secrets'. Bill Butler's 'Dictionary of the Tarot' is a wonderful reference book which encompasses works by such authors as Case, Crowley, Douglas, Gray, Huson, Kaplan, Mathers, Papus, Waite, et. al.

ESP: Any and all books by J. B. and Louisa Rhine, Gertrude Schmeidler, Thelma Moss, Charles Tart, D. Scott Rogo, J. G. Pratt, Raynor Johnson and Lawrence LeShan would be highly recommended.

PALMISTRY: 'The Palmistry Workbook' by N. Altman is clearly the leader here. The book actually has hand-prints, not just line drawings!

GHOSTS: Firstly, I'd recommend 'An Experience of Phantoms' and 'The Poltergeist Experience' both by D. Scott Rogo (Penguin paperbacks), who is a kind of historian of psychical research. Also, 'The Poltergeist' by William Roll, director of the Psychical Research Foundation, and this country's leading authority on ghosts. And most importantly, 'Conjuring Up Phillip' by Iris M. Owen, the account of a group of Canadian researchers who 'created' a ghost! This last title is now out of print, but if you can find one in a used book store, it's well worth it.

SURVIVAL: 'At the Hour of Death' by Karlis Osis is exceptional. Books by Elizabeth Kubler-Ross are adequate, but not as good. And, if you can find it, the out-of-print 'Life Is Forever' by Susy Smith is perhaps the best introduction.

OUT-OF-THE-BODY EXPERIENCES: 'Journeys Out of the Body' and 'Far Journeys' both by Robert A. Monroe. The narative of a much-researched psychic, he only one of its kind. Also, 'Astral Projection' by Oliver Fox, and any early works by Sylvan Muldoon and Hereward Carrington, if you can find them.

MEDIUMSHIP: Firstly, the 'Seth' books by Jane Roberts, listed above. Any and all books by Eileen Garrett. Plus, 'Here, Mr. Splitfoot' by Robert Sommerlot, 'Singer in the Shadows' by Irving Litvag, and 'She Spoke to the Dead' by Susy Smith.

CABALISM: Introductory works include 'The Magician: His Training and Work' and 'Magick: Its Ritual, Power, and Purpose' both by W. E. Butler. Later, works by Dion Fortune and Aleister Crowley (definately not for the novice).

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BOOKS OF LORE & MYTHOLOGY:

'The Mists of Avalon' by Marion Zimmer Bradley. Ballantine trade paperback. This Arthurian fantasy novel,which reached the N.Y. Times best-seller list, is truly superlative. It is narrated by Morgan le Fay and so we finally understand that strange antipathy that exists between her and Arthur. The religious and philosophical conflict between the Old Religion and the newer one of Christianity is beautifully portrayed. An excellent choice.

The Prydain Chronicles of Lloyd Alexander, a pentology on Dell paperbacks: 'The Book of Three', 'The Black Cauldron', 'The Castle of Llyr', 'Taran Wanderer', and 'The High King'. These award-winning children's fantasies are based on ancient Welsh mythology. Alexander admits that the two authors who most influenced him were J. R. R. Tolkien and T. H. White. The books are also the basis of the recent animation feature from Disney studios. I'm often asked about pagan books to recommend for children. These are them.

The Deryni Chronicles of Katherine Kurtz: 'Deryni Rising', 'Deryni Checkmate', 'High Deryni', 'Camber of Culdi', 'Saint Camber', Camber the Heretic', 'The Bishop's Heir', 'The King's Justice' and 'The Quest for Saint Camber', all Ballantine paperbacks. Set in the landscape of ancient Wales, the Deryni are a race with magical powers which must fight for its life against a medieval Church Militant. Kahterine is someone who knows what magic is all about.

'The Once and Future King' and 'The Book of Merlyn' both by T. H. White. Berkely paperbacks. Sparkling books, and my own personal favorites. The final crystalization of centuries of Arhturian romance. The books on which 'Camelot' was based.

'The Weirdstone of Brisingamen', 'TheMoon of Gomrath', 'Elidor', and 'The Owl Service' by Alan Garner. All Ballantine paperbacks. Garner isone of thebest Britishfantasy authors, witha superb sense of local 'color' and folklore. The first two (related) titles are in the heroic quest mold, the third is a story about the four 'hallows' of Arthurian legends, and the fourth is an eerie modern re-creation of the fourth branch of the 'Mabinogi'.

'A Wizard of Earhtsea', 'The Tombs of Atuan', and 'The Farthest Shore' by Ursula K. LeGuin. A trilogy on Bantam paperbacks. This isthe chronicle of ayoung boy who isan apprentice mage. LeGuin, a leading science fiction and fantasy author, has some fascinating things to say about the light side and dark side of magic, and how they're related. And she says it very well, indeed.

'Lammas Night' by Katherine Kurtz. Ballantine paperback. In this case, theauthor of the important Deryni fantasies turns her attention to a historical setting: England in World War II. There is a long-standing tradition that Hitler's thwarted plans for invading England owed a certain something to the many Covens throughout Britain who combined their efforts to stop him. There is even a hint that the Royal Family itself was involved. Ms. Kurtz's historical research is, of course, impeccable.

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The Charge of the God Listen to the words of the Horned God, the Guardian of all things wild and free, and Keeper of the Gates of Death, whose Call all must answer:

I am the fire within your heart... The yearning of your Soul. I am the Hunter of Knowledge and the Seeker of the Holy Quest I - who stand in the darkness of light am He whom you have called Death. I - the Consort and Mate of Her we adore, call forth to thee. Heed my call beloved ones, come unto me and learn the secrets of death and peace. I am the corn at harvest and the fruit on the trees. I am He who leads you home. Scourge and Flame, Blade and Blood - these are mine and gifts to thee.

Call unto me in the forest wild and on hilltop bare and seek me in the Darkness Bright. I - who have been called; Pan, Herne, Osiris , and Hades, speak to thee in thy search. Come dance and sing; come live and smile, for behold: this is my worship. You are my children and I am thy Father. On swift night wings it is I who lay you at the Mother's feet to be reborn and to return again. Thou who thinks to seek me, know that I am the untamed wind, the fury of storm and passion in your Soul. Seek me with pride and humility, but seek me best with love and strength. For this is my path, and I love not the weak and fearful. Hear my call on long Winter nights and we shall stand together guarding Her Earth as She sleeps.

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Shamanic Binding By: Gaffer Maccluiunn

There are many "heaven"s, as I see it... One of these, which I go to for information, is the Realm of Spirit Animals. I do the usual preparations for a journey, then halfway up (I use a ricketywooden ladder: my teacher suggested a ladder when I was very young, and I haven't rebuil it yet...It's had many years of almost constant use, and I think that it's time to repair this mental tool...), and though the ladder continues (both up, down, several other ways...) I swing through a little hole and come up underneath an enormous tree. The place is filled with animals (of course) and I can find out from them, generally, whatever I need to know. There's usually something I do in return; I was taught (and believe, since it works for me) that there are essentially five (5) KNOWN ways to relate to a spirit. The first rule, as I believe it, is that no matter what, in any dealing between entity and entity, the relationship MUST be made clear for there to be useful communication. It doesn't matter as much WHAT the relatioship is (although I have preferences), so long as it is clear. The five ways I am aware of are: 1. Binding by Gift. 2. Binding by Love. 3. Binding by Trade. 4. Binding by Spirit. 5. Binding by Weapon. Since the last one is, in MY way of thinking, least desireable, we'll start there: Binding by weapon, for me, is only used when a spirit or entity comes to me with something nasty planned, and only if there is no other way. It is kind of like putting the genie in the bottle (the old Arabian Nights Genies were very tricky, and would just as soon devour someone who lets them free as grant them wishes...): first, you must have superior force, and superior will. And Plenty of Reasons... Binding by Spirit is MUCH more preferable: This is the link you have with your spirit animals: A link from like to like, regardless of form. It usually HAPPENS to you, rather than you CAUSING it to happen. Binding by Trade is offering something in return for what you wish to receive. Not as wonderful an experience as Binding by Spirit, but still worthwhile. It is necessary to find some entity willing to trade, however, and for this the Realm of Animals is where I use it most. After a while, you can get into a routine, whereupon in becomes Binding By Gift:

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Binding by Gift is when the shaman leaves a gift or gives a gift, in expectation of needing a favor later. This can be considered the case when a spirit comes to you for help, but generally I classify that as Trade, since it is the same as trade, just the other way around. Binding by Gift, you do the thing first: If I need information that I think the Squirrels, for instance, in the Animal Realm can offer, I'll leave out a selection of nuts underneath the pine tree in the fron yard, for I know that there are squirrels which frequent it. Then, later, I'll go up to the Animals and ask for what I need. This originally started as Binding by Trade, where they'd tell me the information I needed to know, and then say, "In Trade, you can leave nuts for the Little Brothers." Now, I do it aforehand, knowing. This is a much more comfortable relationship than Trade, as Trade is generally a one-or-two-time thing, while Gift is something much more meaningful and long-lasting. Binding by Love is actually entering into a friendship (or deeper) with a spirit. Most of the shamans to whom I speak agree with me that the relationship they have with their Spirit Helpers/Guides is a love or lover relationship. Some explain that they are soul-mated to their guides. This makes sense to me, and is the last form of relationship of which I am aware in this context. Hope this was interesting. Let me know. Tapadh Leibh. Gaffer.

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SPIRITUALITY

In order to facilitate clearer communication in an area that very often becomes very "fuzzy" because of specialized or unclear definitions, let us now define the term Spirituality and the sense of its use here. The term "spirituality" (as used here) is reserved for situations that involve personal experiences of unique dimensions of reality that give one's life and general existence a numinous quality. Jung used the term "numinous" for the description of experiences that feel sacred, holy, or out of the ordinary (in the sense of a special feeling of ultimate meaning or reality). Therefore, spirituality characterizes individual relationship to the universe and does not necessarily require a formal structure, collective ritual, or mediation by a priest or other external authority figure.

Religionis a form of organized groupactivity that may or may not be conducive to (or even supportive of) true spirituality, depending on the degree to which it provides a context for personal discovery and experience of the numinous dimensions of reality. While at the root of most great religions are the direct visionary revelations of their founders, prophets, seers, and saints, in many instances religions have lost their connection with this vital core over time.

Experiencesand mentalstatesinvolving personalencounters with the numinous dimensions of consciousness are of two different types. Included in the first are experiences of the "immanent divine", or perceptions of divine intelligence expressing itself in the world of everyday reality. All of creation - people, animals, plants, and inanimate objects - seems to be permeated by the same cosmic essence and divine light. A person in this state suddenly sees that everything in the universe is a manifestation and expression of the same cosmic energy and that separation and boundaries are illusory. In theology, this is called Monism. This is also the core experience of the "all is illusion" claim in some belief systems.

Experiences in the second category do not represent a different perception of what is already known but reveal a rich spectrum of dimensions of reality that are ordinarily hidden from human awareness and are not available in the everyday consciousness. These can be referred to as experiences of the "transcendent divine". A typical example would be a vision of God as a radiant source of light of supernatural beauty or a sense of personal fusion and identity with God perceived in this way. Visions of various archetypal beings, such as deities, demons, legendary heroes, and spirit guides, also belong in this category. Other experiences do not involve merely individual suprahuman entities but entire mythological realms, such as heavens, hells, and purgatories, or various sceneries and landscapes unlike anything known on earth. This seems to be the nature of many reports of Native American "Shamanic Journeyings".

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What interests those studying practical magic are the practical consequences of personal encounters with spiritual realities. For the people who have had them, the existence of the immanent and transcendent divine is not a matter of unfounded belief but a fact based on direct experience - much as our attitude toward the material reality of our everyday life is based on fist hand sensory perceptions. In contrast, a belief is an opinion about the nature of reality based on a specific form of indoctrination, or reading of religious literature; It lacks direct experiential validation. Yet once again we are brought up against the very difficult problems of integrating personal realities with consensual reality, or at least in integrating them closely enough that they can be discussed in a meaningful manner.

Oneof thepractical consequencesof thesespiritual experiences is permanent physiological change in the one experiencing them. There are usually also a set of perceptual changes, as well as (often) an ability to experience more of these episodes and not always with full control over when they will occur. In other words, the whole mind-body-spirit linkage takes on new dimensions and depth, and can become very difficult to understand and manage! To be sure, no one has an experience of this type and remains the same person they were before.

A common physiological change that results from these types of experiences is a change in the individuals general state of health. Allergies and allergic type reactions are a typical area of change. Someone who had few allergies may find that they suddenly react strongly to a number of substances that did not bother them previously, and (more often) the reverse also happens. There have also been cases of "spontaneous remission" of long-term ills such as arthritis and rheumatism as well as even one case of cancer known to the author.

Theperceptual changes that happencan also be very confusing. People seem to experience a whole new "tone" and new levels of meaning to their everyday perceptions. There is often an increase in the sensitivity in their sight, hearing, smell, taste, and tactile senses, as well as what one person described as a new "depth" to the sensations, i.e. they felt as if all of their senses previously had been muffled or distorted, and now those distortions were removed.

Anothercommon phenomenonthat resultsfrom directexperience of the numinous is that further experiences become more likely, and "shifts" in consciousness become facilitated. Some people who do not have a good background in self analysis and "taking charge" of their lives, find that it is very easy to lose control and quickly become unable to deal with the every day world. Even those who are actively seeking and working hard to achieve personal growth and are used to dealing with their innermost thoughts and psychological functionings find these experiences causing a lot of hard work!

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Monotheism vs. pantheism By: Dan Holdgreiwe

The primary meaning of "pantheism" is "the belief that the Divine is identifiable with the forces of nature and with natural substances," and it is this meaning of pantheism which is properly contrasted with "panentheism" (the belief that the Divine is within the natural world but not limited to it). This pantheism *denies* all Gods and Goddesses, at least to the extent that They are understood as anything more than natural forces. Thus if you believe that the Goddess is something more than the physical planet Earth, you are NOT a pantheist; you are a panentheist. A secondary meaning of "pantheism" is "worship that admits or tolerates all gods." As this meaning directly contradicts the primary meaning, persons using the term should be careful to specify which meaning they intend. (Under this meaning, if there is any god whose existance you do not acknowledge -- Satan, for example -- you are NOT a pantheist.) Within the pagan community, the term pantheism is used even more sloppily as a synonym for polytheism and/or animism. This had led many people who don't meet either of the above definitions to mistakenly call themselves pantheists. P> By that, I mean that I believe the Christian God exists, but P> don't necessarily worship that particular deity. If all gods P> and goddesses exist, you can worship one of them (Monotheism), P> without excluding the existance of the rest of them That's not monotheism, that's henotheism. Monotheism is the belief that only one "God" exists. Note, however, that monotheism does not deny the existance of lesser beings (saints, angels, etc.) who might also be called "gods" in a polytheistic system. Note also that Christianity is not truely monotheistic, as it has the top job shared three ways.

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Modern Pagan Persecutions By: Jonathan Hutchins

I wonder about this whole big deal of how unrealisticly paranoid people can get about Paganism. I live here in the real Bible Belt. People get pretty extreme here about religion, although there are places where it's worse. They even refused to install the statue of Ceres that was commissioned for the Kansas State Capitol building because she was a Pagan Goddess. (There followed the three worst grain harvests since the dust bowl.)

Still, we have a thriving Pagan community, and not a small share of misguided fundamentalist teenagers rebelling into holywood satanism.

We have had a lot of trouble with cases of religious persecution - but not the kind you might think. What has happened has been that a borderline Pagan has imagined or misunderstood something, and started telling all their friends that _somebody_ was being hassled for being a Witch.

We have a Rennisance Festival here, and the rumor mill there is boringly predictable. Every year, two stories are guaranteed to make the rounds:

One goes that a knife was stolen from a participant, and used by a parton to stab someone. Therefore you can't carry live steel. Funny thing, no one ever seems to actually know either the participant, the patron, or the victim. And responsible people still carry their knives.

The other story varries a little; either the adminstration is hassling participants for wearing pagan jewlry (ridiculous - 1/3 of the jewlry sold out there is "pagan"), or someone was planning a circle on the grounds and got hassled about it, or someone actually _had_ a circle and was raided. (How do you do a circle of 100 or so people, and get raided, within 200 yards of all the people camping on site, and not make a single noise?)

We've had problems with the Heartland Pagan Festival too. One year, someone started a rumor that there was an objection to our beliefs and practices on the part of the people who owned the camp we'd used. One of the people who was peripherally involved with the planning group took it upon himself to do something. Unfortunately, that something didn't involve checking out the rumor first - he just called the Camp offices and gave everybody who would listen to him holy hell for being religious bigots.

Fortunately we were able to explain that he was not an official of the organisation, and we were able to mend things sufficiently that we were allowed to use the camp untill it was sold last year. Unfortunately, we were never quite as well trusted as we had been, and the camp staff lost their new found belief that we weren't all just a bunch of nuts.

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Why does this happen with so often with Pagans?

Those of us who've studied the history of the Christian Church may be aware of the power the church found in being persecuted. It gave them a binding common enemy. It gave them a reason for extremism. It gave their persecutions of heretics legitimacy. It made people willing to sacrifice everything for the church.

When true persecution ended, they found goals for the Crusades that carried on the tradition of holy war. Even today, if you watch Fun-D-TV, you will find that they use the false story that the church is a persecuted minority to drum up support an dcontributions, and to justify their actions.

Is this what we're after? Do those of us who come from these traditions find it so hard to leave the old habits behind, even when we've dressed them in new forms? Do some of us even see this kind of activity as legitimate?

Gods save us from Jehova in drag.

We do ourselves more damage with false, imagined, and exagerated claims of persecution than is done against us by all the fundies combined.

If we are to be credible, if we are to be taken seriously by the mundane world, if we are ever to be able to mount a real defense against those who would persecute us because of our beliefs, we must refrain from crying wolf.

We must be vigilant to apply our critical minds to the accounts we hear, to track them down, and to explain to the people who start and spread them that we are held to a higher standard of truth because we are in the minority.

Jonathan.

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Magick Christians By: Alfgar Maharg

Greetings from BaphoNet. Apparently, I fall into the "Non-Traditional Christian" box. I shall now proceed to confuse everybody by refusing to fit into any pigeonhole.

I have been for some ten years a member of the New Church ("Swedenborgian").

The 18th century revelations found in the voluminous writings of Emmanuel Swedenborg, renowned scientist, theologiand and visionary, overwhelmed by MAKING SENSE. However, we have yet a considerable way to go in conveying the news to the public at large. On announcing that one is a Swedenborgian, approximately 62% of the population respond with "What church is that?" 29% ask "Is that the Swedish Church?" The rest simply stand there with mouths open.

When asked what he was teaching, Swedenborg replied "Two things: that God is one, and that faith is inseparable from charity."

Point 1 means that the Lord Jesus Christis the SAME God who made Heaven and Earth and no nonsense about it. Worship is always addressed to Christ, not to any "trinity".

Point 2 represents arepudiation of salvation "by faithalone". We hold most emphatically the truth of James: "Faith without works is dead".

Naturally, things could not be left so simple. I look forward to discussing the immoderately abstruse issues involved.

Just in case you are not confused enough already, I found myself drawn into the pursuit of the so-called "high" occult. This led directly to the formation of the Third Order of St. Michael, which coalesced from the set of esoteric Christians collected around Katheriine Kurtz, and who found the "Deryni Christian" archetype a valid spiritual expression. The principal result so far has been liturgical expression pursued wherever enough of us can be found.

Locally I amaffiliated with atemple of the SangrealSodality, a non-sectarian, decentralized, and frighteningly eclectic organization following the broad tradition of the Golden Dawnand its successors, and drawing inspiration and initation from the work of William G. Gray.

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Polarity and Single Sex Covens By: Marios

M> Here's my latest question for theological debate: M> Given the emphasis on male/female polarity within the M> structure of Craft mythology, can a group that is entire M> same sex gay or lesbian legitimately claim to be M> practicing Wicca? Or is it something else pagan, that M> is not Wicca? Please give reasons for your answer... M> I've found this to be a really sticky one.

In a word, "YES". Try this on for size:

1. Craft as an immenentalist religion, recognizes the "fact" that individuals contain both "male" and "female" parts. Polarity work takes advantage of this situation. After all, we recognize solitaires as practicing Wicca, so we have already accepted that polarity work may involve only one person. As a logical extension of this:

2. Given that polarity work includes immanent "male" and "female" components, we must assume that a group situation will take advantage of this fact in their workings. But, since polarity work may take place within an individual, the actual genders of the group are unimportant. However:

3. While it can be argued that polarity work is possible, and of necessity, takes place in same sex groups, can we state that they are practicing Wicca? That must depend on how one defines Wicca. Personaly, I would say "Yes", however, the central mysteries of the Craft can be interpreted as demanding a heterosexual couple.

4. I suspect that certain rituals (e.g. the Great Rite) can easily be reworked from their current, heterosexist, form. However, if "practicing Wicca" is defined by a strict adherance to the LITURGY of Gardnerian derivation, then a same sex coven cannot be practicing the TOTALITY of Wicca (or certain of its main rituals). They may, on the other paw, be defined as practicing PART of Wicca.

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Some Thoughts on the Evolution of Wiccan Ritual By: Paul Hume

Undoubtedly (insofar as anything in this mish-mash of magick can be undoubted (g)) the "convergent evolution" thing has a place in the development of the various trads. ie. hitting on similar manifestations of one True Thing. An algorithm stays the same, no matter how you code it. Some of the interesting divergences, f'rinstance... The Quarters: Always a lively discussion (g). Air's in the East. No, it's in the North, etc. The traditional post-GD attributions stem fgrom a system attributed to Egypt, and Egyptian climate. The traditional Wiccan ones make sense in the context of Northern Europe, esp. Britain. (At least the Brit-Trad ones do). The ceremonial (solar variety) magician concentrates on the Equinoxes and Solstices as his major milestones in the wheel of the year, whereas Wicca sticks with the Cross-Quarters as their main events. Again, the solar calendar is an Egypto-Sumerian bugaboo, and more important to agricultural peoples (or so it is suggested) whereas the Cross-Quarters fit the rhythm of birth and growth in herd animals, and thus suggest a tradition that evolved in the herding cultures of the early Celts and Britons (who did not succumb to the siren song of agro-economy until much later). How rigorous these arguments are is open to dispute - they may just be attempts to correlate anthropology and tradition. But they suggest areas of emphasis that separate the two paths, and suggest further the different aspects of Reality that drive them. Paul

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BELIEFS AND CUSTOMS OF WICCA Not every Wiccan will subscribe to all of these points, but generally they are representative. 1. The divine Spirit is present in all creatures and things: people, animals, plants, stones... 2. The ultimate creative force manifests in both feminine and masculine modes; therefore it is often symbolized as the Goddess and The God. 3. In some covens, both are celebrated equally. In others, The Goddess is given precedence or even celebrated without reference to the God. 4. All Goddesses and Gods are aspects of The Goddess and The God. The aspects most popular in Wicca are the Triple Goddess of the Moon (Maiden, Mother and Crone) and the Horned God of death and rebirth. 5. Reincarnation and karma are valid concepts. Upon death one goes to a state of rest and reflection, and eventually chooses where and when s/he will be reborn. 6. Magick is practiced for positive (helping) purposes: spiritual development, healing, guidance, safety, etc. 7. Rituals are generally performed outdoors when possible, at the New and Full Moons, and at eight Sabbat festivals which mark the progression of the seasons. 8. Magick and celebration are performed in small groups, usually 3 to 13, called covens. These are basically autonomous -- there is no central church authority or hierarchy. 9. There is no holy book, or prophet, no equivalent of the Bible or Jesus or Mohammed. Individuals have access to the divine, and do not require an intermediary. Every initiate is regarded as a priest/ess. 10. The central ethic is "And ye harm none, do as ye will." Whatever energy you send out returns threefold, so it is wise to be kind to others. 11. We should live in harmony with the Earth and Nature, and not exploit them. 12. Though Wicca is a valid spiritual path, it is not the only one. There is no recruiting, and people should be free to choose the path that best fits their needs. 13. The concepts of original sin, sacrifice, redemption, confession, the divinity of Jesus, sinfulness of sex, Judgment, Heaven and Hell, denigration of women, bodily resurrection, and the Bible as divine revelation are not part of Wicca. Neither are Satanism, the Black Mass, desecration of cemeteries, the sacrifice of animals, etc.

Copyright (c) 1983 Amber K., Our Lady of the Woods. Used by Permission

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The Wiccan Faith I cangive youa briefoverview ofWicca. (Idon't speakfor all Wiccans, only myself. There are some differences in the different Traditions.) We believe that the ultimate godhead is unknowable. This doesn't make for a good working relationship with the diety, however. So, we break it down into a Goddess and a God. Different Wiccans worship different Gods/Goddesses. We can utilize *any* pantheon. Some worship Pan/Diana, some Cernnunos/Aradia, Isis/Osiris, and many others. We see our Goddess as being Triple Aspected -- Maiden, Mother, and Crone, and she is reflected in the phases of the Moon -- Waxing, Full and Waning. We see the God as the Lord of Nature, and he is reflected in the seasonal changes. Like Jesus Christ, he dies for the land and the people, and is reborn. In general, we believe in reincarnation and karma. What you call Heaven, we call the Summerlands. We don't believe that Hell exists (or Satan either.) We believe that there should be balance in all things - when the balance is disturbed, that's when 'evil' occurs.

Fire, for example is not 'evil'. It could be considered such when it becomes out of balance, as in a forest fire, or house fire. Controlled fire is a useful tool. Anger is not 'evil', but when unbridled can't help but lead to negative things. When properly expressed and balanced with constructive working to correct that which invoked the anger - it, too, can be a useful tool. We regard the Earth as our Mother, and try to have respect for Her by not polluting her and try to live in harmony with Her and Her ways. Women reflect the Goddess, Men reflect the God, so the Wicca have a Priestess and Priest to 'run' the religious services. We call our services circles. This was sort of an "Reader's Digest Condensed Version" of Wicca. Blessed be >>Phoenix<<

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Origins of The Mandan By: Madoc As a direct lineal descendantof Madoc ab Gwynedd, Princeof Wales and alleged founder of the Mandan tribe, I'd like to shove my two cent's worth in... Madoc (or Madog) was born about 1150, one of four sons of the King of Wales. He and his brothers did not get along at all, and after the King died, Wales was divided 4 ways among his children. Madoc chose not to rule his domain directly, having developed the wanderlust that consumes so many Celts. He was a well-regarded sailor, such that his sea-faring exploits were recorded less than 100 years later by a French historian, and again by Dr. John Dee in the 1500's. Madoc is said to have left Wales with 5 ships, and to have arrived in the New World about 1172 or '73. He landed twice, once in Central America, where he is alleged to have been the "God" that the locals later mistook Cortez for. He then backtracked through the Gulf of Mexico and landed around New Orleans. He packed his men and equipment up the Mississippi, finally stopping due to sickness in his men. He and his able-bodied crew floated back downriver and returned to Wales. Madoc left Wales again around 1176, and returned to the Mississippi river. He supposedly found that his surviving original crew had intermarried with the local Native American populations, and most chose not to return to Wales. Madoc himself may have stayed, as there is no record of his returning to Wales again. Years later, Lewis and Clark heard fantastic tales of "white Indians" who supposedly built forts, spoke Welsh, and fished from "coracles," which are leather boats totally unlike canoes. They were unable to substantiate those claims, although they found many "light-skinned" Native Americans, some of whom had blue eyes and blond or blondish hair and spoke a mish-mash of Souix and something that resembled Welsh in some aspects. These people claimed, unlike their compatriots, that they were descended of a "race of giants" who built their tipis of logs and came from "across the sea" (a sea which they had never seen, by the way) and whose leader (Madoc?) had promised to return for them one day. The local Native Americans whom they lived with supported their claims. The Mandan as a tribe still exist. They speak Souix and live mostly on reservation land in Wisconsin and up into Canada. They traditionally build log cabins and fish from leather coracles. The Mandan claim that they were seperated as an independant tribe because of disease and wars with settlers. They have largely become Souix, and the US government lists the Mandan as Souix. My family traces its roots directly to Madoc through Ireland, where his offspring settled after being evicted from Wales by the British. As the King of England said at the time, "They can go to Hell or go to Connaught." My father is the direct lineal descendant of the Crown, and I am his first-born (and only) son. My father is the legitimate Prince of Wales, and Charles is a Pretender.

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Documentation: AUTHOR(s): Deacon, Richard, 1911- TITLE(s): Madoc and the discovery of America; some new light on an old controversy [by] Richard Deacon. [1st American ed.] New York, G. Braziller, 1967 [1966] AUTHOR(s): Armstrong, Zella. TITLE(s): Who discovered America? The amazing story of Madoc. Chattanooga, Lookout Pub. Co., 1950. AUTHOR(s): Burder, George, 1752-1832. TITLE(s): The Welch Indians; or, A collection of papers respecting a peoplewhose ancestorsemigrated from WalestoAmerica inthe year1170,with PrinceMadoc, (threehundredyearsbeforethefirstvoyageof Columbus),and whoaresaid nowtoinhabit a beautifulcountry onthe westsideof the Mississipi [!]DedicatetotheMissionarysocietyby GeorgeBurder. London, PrintedforT. Chapman [1797] 35 p. 21 cm. Consists chiefly ofextrats fromthe Gentleman's magazine, 1789-1792, the Monthly magazine, December, 1796, and letters from missionaries and traders. AUTHOR(s): Pugh, Ellen, 1920- TITLE(s): Brave his soul; the story of Prince Madog of Wales and hisdiscoveryof Americain 1170, byEllen Pugh, with the assistance of David B. Pugh. New York, Dodd, Mead [1970] Summary: Discusses the validity of the claims that an obscure Welsh prince landed in Mobile Bay in 1170 and established a settlement that resulted in a tribe of Welsh-speaking Indians. ---

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The Burning Times, Some "Facts" By: Marios Okay, let's try "another subject". "Facts", a term which derives from the latin factum meaning to make or to do, are constructs. If you "change" history, you automatically change the "facts". Let's take an example: during the so-called Burning Times, aprrox. 200,000 - 500,000 people where executed by either mob action and/or legal action. We will neven know how many people were arrested, sentanced and executed for crimes of witchcraft (and please note that there were several different "crimes of witchcraft" at this time). In the late 1940' and early 1950's, several British Witches and occultists started talking about 9,000,000 "witches" killed. This number appears to have derived not from any research, but rather from an attempt to "one-up" the number of Jews exterminated by the Nazis in WW II. In order to support this contention, the definition of the Burning Times was changed. First, the period of the major whitch hunts was extended from its peak, 1550 - 1675, backwards to the founding of the Inquisition (early 13th century). Second, the figures for judicial executions of heretics, notably the Cathari and the Waldensians, were included in the total. Finally, all judicial executions which took place during the Catholic "civil war" (the Avignon Papacy) were included. In effect, the definition of "witch" was changed to include "heretic".

This definitional change is most interesting, since it parallels the definitional change that took place in the Catholic churches construction of demonic witchcraft (see, for example, Ginzburg's "Ecstacies"). The "facts" of the situation where "changed" when the definition of the term "witch" was changed. "Witch" was defined as "not-orthodox" and, as such, included all heretics and non-Christians. To me, the interesting point is that this definition was created not by the Catholic church, but by Gerald Gardner in an attempt to prove that "witches" had suffered more than Jews.

What does this say about the idea of "facts"? First, it means that what is a "fact" changes with the definition of terms... in other words, a fact is a human, and therefore inherantly biased, construct. Second, while agreement between opposing biases may be reached on certain "facts", such as the date of a battle, I doubt whether agreement can be reached on the motivations or causes of the battle. Finally, history is basically mythology that is constructed around certain quasi-religious disciplines, e.g. Marxism, positivist science, etc. It is a story that is told and, in the telling, it changes the "facts". Bright Blessings M

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ASATRU Rathulvf Jamieson +- | Asatru is a term virtually unknown outside pagan circles. It's | the pagans who have no idea what Asatru is that believe that it has | any connection with the Nazis. Maybe you need to explain in more | detail what Asatru is?? I'd be interested in that myself. +-

Greetings, Adrienne. I know that Grendel will answer this, however maybe a literal translation won't hurt either. Simply put from a historical view, Asatru is a combination of two words:

Ase, pl. Ases [pron. `ace']: The gods and goddesses of consciousnessintheTeutonicpantheon, governingthepowers of sovereignty and physical force (ON Ass; AEsir).

troth: Religion, being loyal to the gods, goddesses and cultural values of the ancestors (ON tru, OE treowth).

true: Adjectiveform of"troth," canmean "loyal."A "true man" is a man loyal to the gods and goddesses of his ancestors.

The word is a compound of asa-, "of the gods (aesir)," and -tru, usually translated as "faith." But this can be misleading. Tru is derived from the same root (deru-) that gave rise to "troth," "truth," "trust," and "true" in English. The root word "deru-" really has to do with something firm, solid, and steadfast. The fact that the word "tree" also comes from this word is significant as well. Therefore it is clear that originally the term had more of the connotatins of our "true" (loyal), "trusting," and "troth" than with the connotations of "faith" or "belief."

Belief is the acceptance through an external authority that a given thing is true, and perhaps that some form of "salvation" is dependent on this belief. Troth is based on experience. One trusts that the sun will come up tomorrow because this recurring phenomenon has been experienced in the past. The things that one is commanded to believe in Christianity, Judaism, Islam, Marxism, etc., are precisely those things one cannont experience, or those things known only to pastors, popes, rabbis, imams, commissars, etc. "To trust" therefore is to gain personal experience of the truth of a thing. The term asatru therefore most literally means "gaining experience of the ancestral sovereign gods."

Thorsson, Edred. "A Book of Troth." St. Paul, MN: Llewellyn, 1989

This is what I based my belief on, even before I discovered Thorsson's books. I just didn't know the "historical" meaning of the word. I did, however, know the beauty of Asatru (the Troth) even though it was twisted by others. I hung in there, and enjoy one of the greater "freedoms of religion" today because of it.

Urdhr, Verdhandi, Skuld! So is was, so it is, so it shall be!

- Rathulvf -

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This article is excerpted from the Rocky Mountain Pagan Journal. Each issue of the Rocky Mountain Pagan Journal is published by High Plains Arts and Sciences; P.O. Box 620604, Littleton Co., 80123, a Colorado Non-Profit Corporation, under a Public Domain Copyright, which entitles any person or group of persons to reproduce, in any form whatsoever, any material contained therein without restriction, so long as articles are not condensed or abbreviated in any fashion, and credit is given the original author.! THE FORTUNE by Richard Myers I've seen them before at carnivals and flea markets -- dark complexion, colorful scarves around their heads, crow's marks around the eyes, often a babe balanced on the hip. They're harmless enough, and I'd never before paid them any mind. Oh sure, storekeepers complain about petty thievery, and a farmer may lose an occasional chicken. But I'm no easy mark for Gypsy women. They leave me alone. So it was strange when I saw two of them near the pawn shops on Larimer Street; and the older woman said, "There's a man on a dangerous journey." I pointed to a newly purchased camp stove under my arm. "Good guess," I said. "Into the wilderness. So what else?" She stretched forth her hand. "For three coins in the palm I shall tell what else." I dug out three quarters and, wishing they'd been dimes, dropped them into her hand. "I see a difficult journey to a remote place where few travel." "Wilderness," I repeated with an edge to my voice. "What else?" "A high place. Very cold." "Winter in Colorado. Another guess. Tell me what I don't know." She dropped the coins into a pocket in her ragged old coat and turned away. As she rounded the corner she paused. "I see death", she said quietly. She was gone. An empty feeling in my belly turned suddenly to laughter when I realized that me and Chester were counting on a little death this very weekend. We were after high-country Wapiti, the majestic Colorado elk that roam the flat-tops. With any luck we'd put death to a couple of 'em before sundown....... I saved the question til we'd packed the gear to a high meadow just below Retribution Peak. I didn't want to seem too anxious for an answer. "Chester, you believe in fortune tellin'?" Chester kept right on settin' up the tent as he chuckled, "That what's got you so quiet? You ain't said a word all the way up the mountain. Someone musta told you a bad one."

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"Gypsy woman said something about dying in the wilderness." Chester fell silent for the briefest moment before he answered, "Hell, you ain't dead yet, so start drivin' stakes!" "Chester, you don't believe in nothin'" I laughed, "In any case, I'm sleepin' with my rifle to-night." By Saturday afternoon we'd scouted Three-Elk meadow without seeing any sign, so we climbed the high ridges above the beaver ponds to scan the area. It was almost dusk when we headed back through Medicine Spring a ceremonial ground where the Cheyenne once danced the ceremony of the sacred arrow. The Cheyenne were long gone, but in our sights were a pair of the biggest, proudest Wapiti we'd ever seen. The bull had already picked up the swish of our snow shoes when we topped the rise, but Chester brought down the cow with a single shot. Grandpa Elk got away, but we had all day tomorrow to track him down. You might not think a Gypsy woman can see the future; and you might not expect an elk to seek revenge for a lost mate; and I admit that in the dark of the tent I never really saw the instrument of our destruction. But we awakened to a bellowing like a steam train and we fired our rifles in every direction before the tent finally collapsed. I didn't dare move until the morning light showed Chester's skull was cracked, and a Gypsy woman's words were ringing in my ears. ...from RMPJ 12/86

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THE OMNI EXPERIENCE

POWER TRIPS: CONTROLLING YOUR DREAMS

> Release Date: Thursday, 19 March 1987

A number of techniques facilitate lucid dreaming. One of the simplest is asking yourself many times during the day whether you are dreaming. Each time you ask the question, you should look for evidence proving you are not dreaming. The most reliable test: Read something, look away for a moment, and then read it again. If it reads the same way twice, it is unlikely that you are dreaming. After you have proved to yourself that you are not presently dreaming, visualize yourself doing what it is you'd like. Also, tell yourself that you want to recognize a nighttime dream the next time it occurs. The mechanism at work here is simple; it's much the same as picking up milk at the grocery store after reminding yourself to do so an hour before.

At night people usually realize they are dreaming when they experience unusual or bizarre occurrences. For instance, if you find yourself flying without visible means of support, you should realize that this happens only in dreams and that you must therefore be dreaming.

If you awaken from a dream in the middle of the night, it is very helpful to return to the dream immediately, in your imagination. Now envision yourself recognizing the dream as such. Tell yoursel, "The next time I am dreaming, I want to remember to recognize that I am dreaming." If your intention is strong and clear enough, you may find yourself in a lucid dream when you return to sleep.

Even if you're a frequent lucid dreamer, you may not be able to stop yourself from waking up in mid-dream. And even if your dreams do reach a satisfying end, you may not be able to focus them exactly as you please.

During our years of research, however, we have found that spinning your dream body can sustain the period of sleep and give you greater dream control. In fact, many subjects at Stanford University have used the spinning technique as an effective means of staying in a lucid dream. The task outlined below will help you use spinning as a means of staying asleep and, more exciting, as a means of traveling to whatever dream world you desire.

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Before retiring, decide on a person, time, and place you would like to visit in your lucid dream. The target person and place can be either real or imaginary, past, present, or future. Write down and memorize your target person and place, then visualize yourself visiting your target and firmly resolve to do so in a dream that night.

To gain lucidity, repeat the phrase describing your target in your dream, and spin your whole dream body in a standing position with your arms outstretched. You can pirouette or spin like a top, as long as you vividly feel your body in motion.

The same spinning technique will help when, in the middle of a lucid dream, you feel the dream imagery beginning to fade. To avoid waking up, spin as you repeat your target phrase again and again. With practice, you'll return to your target person, time, and place.

When spinning, try to notice whether you're moving in a clockwise or counter-clockwise direction.

- Stephen LaBerge and Jayne Gackenbach

Stephen LaBerge, Ph.D., of the Stanford University Sleep Research Center, is also the author of LUCID DREAMING, Ballantine Books, New York, (C) 1985. LUCID DREAMING is a 305 page book which costs $3.95 and is available in the "Psychiatry" or "Self-Help" section of most major bookstores.

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CHECKLIST FOR A WELL-WORKING GROUP

1. We are clear about our goals and how we intend to achieve them.

2. We know and respect each other well enough to feel very comfortable and attuned working together.

3. Our magickal is ethical, designed for our growth and fulfillment and the benefit of those who request help, and it never used to harm others.

4. We share the responsibilities of making the group work; every individual's contribution is important.

5. We see each other socially outside the group, and support each other through difficulties.

6. We enjoy. there is fun and laughter at our meetings.

7. We work at learning magick. We dig deep, compare different sources, try new techniques, ask pointed questions, do it until we get it right.

8. We keep ourselves healthy and fit in order to more readily channel power and receive insight.

9. We keep our ritual area and tools orderly and clean.

10. We constantly seek knowledge from many sources -- people, books, workshops, other paths...

11. We do not make a virtue of authority and obedience, but treat each other as respected equals (regardless of the formal structure of the coven).

12. We raise genuine power and channel it; our rituals are not tame readings or rote gestures, but filled with energy, vitality, will and purpose.

---------------------------------------------------------------- Note: This document appears to be adapted from the work of Amber K in "Covencraft : Witchcraft for Three or More", 1998 Llewellyn Publications. ----------------------------------------------------------------

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A basic love spell.. (be careful how you use these)

Take three cords or strings of various, pleasing pastel colors- perhaps pink, red, and green- and braid them tightly together. Firmly tie a knot near one end of the braid, thinking of your need for love.

Next, tie another knot, and another, until you have tied seven knots. Wear or carry the cord with you until you find your love.

After that, keep the cord in a safe place, or give to one of the elements- burn and scatter the ashes in the ocean or in a stream.

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The song is sung to the tune of Amazing Grace. Enjoy! Verna Knapp Amazing grace, how sweet the Earth that bore a witch like me! I once was burned, now I survive, was hung and now I sing. T'was grace that drew down the moon and grace that raised the seas. The magic in the people's will will set our Mother free. We face the East and breathe the winds that move across this earth. From gentle breeze to hurricane our breath will bring forth the change. Turn towards the South and feel the fire that burns in you and me. The spirit's flame will rise again and burn eternally. We greet the West, our souls awash in tides of primal birth. Our tears and blood, our pain and love will cleanse and heal the earth. Reach into the North and know your roots down deep ancestral caves. We find the wisdom of the Crone, Of circles we are made. Amazing earth, enduring life, from death into rebirth. T'is earth I am and earth I love and earth I'll always be. Amazing grace, how sweet the Earth that bore witches like we. We once were burned, now we survive, were hung and now we sing. Goddess bless, so mote it be, Our magic spirals on. Merry meet and merry part and merry meet again.

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The Hermetic Summoning of The Elements By: Marios

OK, here it is. This was originally developed by an old friend and working partner of mine. . (Cirlce area should be completely dark. All people should be inside the circle. A central altar is used with five candles on it: a source candle of gray or pearlescent white or emerald green; a form candle of black; a force candle of white; a fire quarter candle of red; and a lighting taper.)

(The HP and HPS should face each other over the central altar) HP: First there was nothing, and the Womb of the Void begat Light (light Source candle)

HPS: And that Light gave form to the Void, the form that we call darkness, and that was the first Goddess. (Light Form candle)

HP: And the darkness gave to the light potency, power, and that was the first god. (light force candle).

Both: From the union of these came Fire, least tangible and most active of all the elements. (light fire candle, hand to 3rd person in the south. they then circumambulate a full 360 degrees and place fire candle in the south, picking up air candle there.)

HPS: Fire calmed and made more tangible became air. (light Air candle, circumambulate 270 degrees to the east.)

HP: Air flowing with solid form, became water. (light water candle (in east) (circumambulate 180 degrees to the west)

HPS: And still, solid water, is earth. (3rd person goes directly to the north side of the altar)

All: Thus does all come from the Void, and so shall all return to the Void when creation's day is done.

(HP faces east, then south, then zenith. while facing shouts "Fiat". at the same times, HPS faces west, north and nadir and shouts "Fiat". HPS raises both hands from nadir to the centre above the altar, HP lowers arms from zenith to the centre above the altar)

Both: Fiat, voluntas mea. (hands should be touching in the centre.

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Notes: 1. The third person who carries the quarter candles acts as the channel for the energy of the HP and HPS during their invocation. S/he should visualize constructing a ribbon roadway that has landing stops at each elemental area. 2. The "Fiat"s at the end should include a visualization of either an invoking pentagram, or a door opening, or something similar (I have modified the invoking pentagrams to follow the descent lines -- e.g. invoking air would be from fire point to air point).

The effort of building the road and the landings is form with minimal force. It is the "Fiat"s at the end which generate the force flows to balance the system.

The road itself can be useful for visiting the various elemental kingdoms, but you might find them different from what you expect. Following the road from nadir up to and beyond zenith in an ascending arc is quite good for either deep meditation or projection work. Anyhow, 'nuff stuff for now. I hope you find this useful. Bright Blessings M.

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LEARNING

(K) 1987 by Jehana. Disseminate freely if copied in entirity

The learning process can be examined as a three-tiered model (remembering that, as always, the map is almost always not the territory). The three tiers I shall examine are:

* Absorption

* Integration

* Expression

Forany reasonableapproximation offull andcomplete learningto have occurred, all three stages are necessary. One might argue that there are different types of learning, and that each of these types have their own requirements; or that science must be learned differently than philosophy, but I think there are fundamental similarities governing the learning of all types of things -- the emphasis and mechanisms may change, but the underlying principles apparently remain.

Absorption isthe actof takingthe externaland bringingit into the internal. Absorption may involve the cramming of information for final exams; it may involve the day-to-day experiences of life; it may involve the shattering emotional impact of traumas. However, this emotional impact is not reacted to at this stage of the learning process. Absorption is the coming aware of information, whether for short or long term, from the whole body of constant information bombarding the physical senses at all times. Not all that is witnessed or studied becomes absorbed -- the human mind needs a filtering agent.

Integrationis aninternal process,where theknowledge recently gained is integrated with what is already in the mind. No mind ever starts out as a vacuum, despite the efforts of generic television to assume this. Not all that is absorbed is integrated -- that which falls into short-term memory is not; nor is material that is studied simply to know for the knowing's sake. A deep and thourough internal integration of material is not necessary in all fields of study, although to some extent this takes place in all devotees of a subject, whether it be mathematics, engineering, art, or philosophy. This integration leaves its touches upon the person, and will affect his/her filtering for material to absorb in the future. Be advised that some integration is voluntary; while other integration is involuntary. The actual process of integration bears no relation to what Other People Are Doing (although one may integrate a dependency upon others, for instance.) A conscious awareness of integration is fostered in the study of certain religious paths (such as the Craft) and in many of the philosophies, as well as in many of the arts. The necessity for the stage of integration is one reason why the learning of anything of internal value generally takes time -- there are no Instant Philosophies which work.

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Expression is essential for communication. It is a step shallowly expressed in the regurgitation of information on a quickly-studied exam, but when dealing with philosopy, art, or livelihood, it should be of more durable quality -- in other words, expression should be tempered with the fires of Integration. Expression may be involuntary (the fright reaction from a phobia), or it may be voluntary -- but the most fervent Expression is rooted within the internal regions of the being, and is not the shallow sort of expression related to acting the way other people expect you to act; for simply the purpose of scratching that itch of satisfaction (gaining or giving satisfaction). The most useful forms of Expression occur in taking that information which one has both Absorbed and Integrated, and then Expressing it. However, needless to say, some forms of Expression (ie, phobias) may be well-integrated and absorbed, but are counterproductive to happiness. The true conscious learner must therefore take a hand in what he/she decides to learn/unlearn (the steps involved in the process of Unlearning are the same as those in the process of Learning.)

*Absorption and Expressionwithout Integration ismindless and empty reading/living. One may as well be a parrot. Absorption and Integration without Expression is hypocritical and/or schitzophrenic.

*Integration and Expression without Absorption permits no external influences to have any bearing on thought -- one may as well be autistic.

*Expression without Absorptionencourages fallacies,untruths, and easy answers.

All portions of the Absorption, Integration, and Expression cycle are necessary for true learning to take place. While much of the current school system as set up in today's society emphasizes the Absorption and the Expression stages, leaving the Integration process to be assumed, children still do grow up learning to emulate and integrate the values that impinge upon them. (Not all these values are necessarily beneficial -- the learning process does not always rely on those values externally professed, but does pick up on those implied on a deeper level.) Therefore, say, a geography lesson need not be Integrated within the student, as a study of values or personal transformation should most definitely be. A student has, through life experiences, already Integrated a system of functioning; of viewing the world. (Indeed, the student may have Integrated a varying set of systems -- this often leads to internal conflicts, which really should be resolved. Within certain alternative Philosophies, Integration of other ways of viewing the world and the person is done in a more purposeful manner. The student learns that true learning is not in rote memorization but in the acceptance and the working with of all three stages of learning. Also, the student learns to realize that Integration is a personal stage, wherein the information absorbed interacts with that he/she has already Integrated during life -- therefore this Integration may definitely not resemble the Integration process of another student in the same class. Nor should Expression be forced (at least when dealing with the momentous events of a life-philosophy -- it should come from the heart -- in other words, it should come from the Expression of the Absorption and the Integration the student has undergone, rather than from what someone else has decreed to be Proper).

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THE HEART &WINGS JOURNAL,P.O. Box 574Lebanon Springs,NY,12114, 6/issues yr. $12.00 - a publication of the Sufi Order of the West. HIGH TECHNOLOGY MEETS THE ANCIENT WISDOM By Kenneth Reese Ifyou're like me, you've probably succumbed to some level of consumer electronics mania. Maybe it started innocently with a digital watch or calculator and then worked its way up to a VCR and then to a personal computer. You might even have felt some twinge of guilt when you suddenly realized these gadgets had become indispensable (when one of them breaks!). Perhaps you've felt all this runs counter to your commitment to humanistic values. However, as I see it, new age values and technology are inextricably bound together. Thefact thatmany peoplefirst involvedwith thehuman potential movement were later drawn into the world of high-tech (and vice versa) is a measure of the affinity the two worlds have for one another. Futurist John Naisbitt identifies it as a high tech/high touch polarity. For the majority of people who have feet planted in both the worlds of advanced technology and human potential the affinity has long been obvious, but perhaps not well articulated. Exactlyhow the interests of thetechnology enthusiast and the person on the path merge is not in any way readily obvious. The relationship between the two can be better revealed by considering the various tools of high technology as artificial devices which magnify the human senses and human experience. With such a comparison several observations easily follow. Aclassic example of thismagnification of thehuman senses can be seen in the home video revolution. Technology is used in a straightforward fashion as an extension of the human senses of sight and hearing. This results in a thousand-fold increase in an individual's power to receive impressions. This has been made possible by television combined with more recent inventions -- the communication satellite, back-yard dishes, cable, videocassette recorders, laser discs, and other breakthroughs in video and audio technology. In short, for the person in front of the enormous increase in video and audio choices, there has, in effect, been an amplification of that individual's capacity to experience reality through the medium of sight and sound. And, of course, all this choice is delivered by the exploding global network created by the news, communications, and entertainment industries. Similarly, withthe personalcomputer revolution therehas been an amplification of the mind. An individual using a personal computer has a level of technological power that rivals that once available only to large corporations and governments. This magnification of power may be used to accomplish a variety of directed tasks or in more playful and creative ways. The net result is that the individual may greatly increase personal productivity and expand mental and creative powers by using an electronic tool.

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All this potential amplification of the power of a single individual by use of these human-made artifacts greatly increases the need for a center or focus around which unprocessed information can be organized in a meaningful fashion. In other words, the individual requires more than ever a sense of purpose simply because the personal capacity for experience and action has been greatly enhanced by these new technologies. At this point, the tie-in to the new age becomes more obvious. There is no more exact a science for the processing of impressions and the discovery of purpose than the ancient spiritual traditions and their modern expressions in transpersonal psychology and the human potential movement. It is no accident that new age people often find themselves thickly involved with new technologies. There is a real void in the midst of the silicon chip revolution for knowledge which can balance one of the effects of the information age -- a communications explosion which threatens individual and cultural stability with an overload of raw, unprocessed information. This overload confuses both individuals and, more dangerously, nations and their political and military institutions. Spiritual traditions have long taught ways for maintaining a center in the face of chaos and offered time-tested techniques for controlling the senses, disciplining the mind, and discovering purpose and right action. Thisknowledge isnow applicableat bothan individualand global level. Ancient wisdom has never been more relevant than it is today, to help guide and focus the tremendous power unleashed by the electronic awakening of the planet. Esoteric knowledge has been sought throughout the ages by a select few as a response to an inner call to discover personal meaning in life. Today, the growth of a planet- wide communications network both enerates the need and provides the means for the spiritual quest to become of vital global importance. The enthusiasm ofsome futurists(such as JohnNaisbitt whoends his international best-seller 'Megatrends' with the line 'My God, what a fantastic time to be alive!') is a reflection of the tremendous Power for Good inherent in technological advances. But high technology is without a mind or a soul unless it is guided by an intelligence more powerful and compassionate than simple human cleverness. Ancient wisdom provides the vehicle for such an Intelligence. Three decades after the threat of planetary annihilation was delivered to humanity on a silver platter of scientific achievement, it is gratifying that at least the instruments for planetary salvation and evolution have been delivered by the same means. However, this possible salvation is a process which can only be achieved by each one of us using the power of our lives and all the tools at our disposal in positive, creative, and purposeful ways. The myth of technology saving us from ourselves was long ago proven false. Salvation for humanity is not a scientific formula but a very human one -- the individual heart in its search for God multiplied by the number of people on this planet.

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Helpful Hints for a Nearly Extinct Species Submitted satirically by Haragano

Let's get down to basics. Being the leader of a group is more than just the hard work of raising dust devils in the back yard or zapping a friend's TV antenna so they can get HBO. Leading a group offers a lot of perks. You get a lot of ego strokes, you get to divide up babies just like Solomon and you even get to keep the leftovers from the potlucks at moon feasts. After all you have put in a lot of long, hard hours and cashed in a lot of empties to win the coveted title of "High Poop-di Ha of the Infinite Invisibility". And you want to keep it! The bottom line, the final word in keeping your position on top of the heap is spelled P-O-W-E-R. These hints are concerned with helping you keep it.

In the busy modern craft of today there are many ways that your power base can be erroded. The two most likely ways you can end up preaching to an empty circle are through the insiduous inroads made by INFORMATION and DISCUSSION. These twin curses have upset more High Poop-di-Has than Carter has little liver pills.

Information is the worst threat. The more a follower is acquainted with history, anthropology, psychology, socio-dynamics ... really, any area that requires an individual to exert himself mentally, you are in for questions you don't really want to answer. The very best way to deal with this sticky situation is to avoid it. Recruit the immature and the fanatic. They don't bring really tasty goodies to feasts, but they are good ego boosters. They are expendable and feircely loyal for no particular reason.

If you find you are being pestered by an "intellect" (they should have never gotten through your screening) you have to quickly learn to manage information more effectively. Don't worry. Managing information is easier than it seems. Newscasters do it every night. First, Adopt an attitude of "ask me anything", then make sure you don't have any answers and don't know where to get them. Create a vacuum! Yes, nature abhors a vacuum but it is your strongest weapon in the war for ignorance. Second is the wild goose chase, atried and true method of dealing with anyone who persists in asking questions. Send a troublesome individual on a few of these. Tire them out, and they will go away sooner or later. When they leave, the stage is set for you to shake your head solemnly and expound at length on how they were not ready to learn what you had to offer. This act is very impressive to newcomers.

Reassure your followers that they don't have to keep up on current thoughts in and about the craft. After all, books and magazine subscriptions are expensive. Imply that they will learn all that they need from you by hinting at the "secrets of the craft" that yet await them. If they are adamant about reading, call their attention only to those items that reinforce your point of view (you need all the backup you can get). The Xian (as in Xmas) fundamentalists have developed this sort of information management into an art form. "Information Management is next to Godilness". I'm sure Mr. Falwell has that embroidered on a pillow slip somewhere. You might want to write him for a needlepoint kit.

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ON TO DISCUSSION... Discussion with other groups must be limited. If they don't share your point of view, all contact with them should be eliminated. After all, your immature followers do mature and fanatics mellow out. The free exchange of differing ideas has a justifiablely bad reputation for expanding an individuals craft viewpoint. And THAT is deadly to the sacred position of High Poop-di Ha.

There is an effective means of terminating troublesome contacts with other groups, while at the same time confirming your position as the center of attention. It is the practice of the "Fine Art of Self-Righteous Indignation"! The premier example of this was the medieval Church. When it met with a conflicting view, such as a scholar pointing out that the Church was rewriting history or physics, the Church would denounce him as a "minion of Satan". Usually the scholar was hauled off and put to the Question. What's the truth, more or less, compared to the self Righeous Indignation of God's Chosen....right? Remember, you haveto slam the door tightly on any new ideas! This takes dramatic measures. You don't want conflicting information coming in, and you certainly don't want your s/h/e/e/p/ followers wandering off.

Pick a public occasion and invade a circle or burst into a study group. Most importantly, make sure your group is around you. After all, the coming performance is really for them. Rant, pound your breast, whatever you need to do, to get across the idea of YOU as the poor, persecuted victim. Make this crystal clear to your group and they will stick to you like you were dipped in crazy glue. If anyone in your group has ever had a course in group dynamics, send them on a wild goose chase that evening. They might tumble to what you are up to, and besides they are probably asking too many questions anyway.

When facing the m/i/n/i/o/n/s/o/f/S/a/t/a/n/ opposing group, be personally offensive if you can. Call them picky, heretical, egotistical, perverse, etc. Anything you can get away with (wailing in the background is a nice touch). To keep your group successfully insulated from differing ideas, you have to clearly label the opposition in the minds of your followers. People just LOVE tags! Now, this next point is important, so listen up! You must make it clear that you want no further contact with the opposing group. Try to affect a tone in your voice that conveys "this is a regrettable decision but it just has to be", like the tone Billy Graham takes on when he talks about sinners. This gives you a twofold bonus. First, it gets the word to "them" in no uncertain terms and, second, it gets the word to your people that it would not be wise for anyone who wants to remain a part of your group to have any contact with "those" you have just judged unacceptable. This sort of frontal assault generally alienates both groups as well as every individual in them. There will be no information exchange, no open discussion and very little growth. But what do you care, you're safe.

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One warning though; If for any reason you think the other group will simply laugh at your overacting, don't chance a face-to-face confrontation. Keep the performance within your own group. If you have been a good information manager that should be effective enough.

Although you are one of the last "High Poop-di-Ha's of the Infinite Invisibility" in the craft, you belong to an ancient society that can be traced through most of the world's major religions. You exemplify rigidity, closed-mindedness and religious manipulation. You have a lot to be self-righteous about! In order to pervent your kind from dying out completely, you have to remember to stringently restrict the information flow to your group and terminate all open discussions with outsiders holding differing views. If you take to heart these few pointers you won't go the way of the Great Auk and the Passenger Pigeon.

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Channeling By Jast

Channeling has become a popular phenomena in the last several years. We see it featured in News-Magazines and on talk shows. We read articles about it, and bookshelves everywhere now hold volumes of books written by channeled entities, with more appearing every month. Some channeled sources have gained a great deal of notoriety, drawing large crowds for seminars and workshops, often at a steep price. . How can we better understand this sudden outpouring of information? Webster defines "channel" as: " a means of access, a route". In the context of New Age work, channeling provides an access-way through which communication can be achieved between planes of existence. Channeling is a route through which those who are NOT focused in physical reality can give information to those who ARE focused in physical reality. . Though it may seem to be a fairly recent phenomena, channeling in various forms has existed as long as humankind. The most common form of channeling, in fact, is one we all have experienced: That sudden helpful insight that occasionally comes to us from "out of the blue". This form of channeling has created many works of art and has helped us find solutions to seemingly unsolvable problems. Unlike other forms of channeling, this inspiration is always available to us and whether we receive it rarely or often may simply depend on our receptivity and openness. . Dreams are another avenue through which channeled information can reach us. In the dream state we are open and spiritually attuned, creating an un-obstructed gateway through which Universal knowledge can flow. While the dream channel and inspiration are both valid routes of channeling, dreams, for many people, are more easily ignored. We tend to respond to and use those insights which inspire us. . The most spectacular form of channeling is, of course, "Trance Channeling". In this technique, the channel gives up the use of his or her body by entering a trance state, allowing the "source" to speak directly to a third party. . Although most trance channels work with only one source, sources can be a number of things or beings. Many believe that channeled "sources" reflect the channel's subconscious mind or a "collective unconscious". . Channeled material may also flow from one's "Higher Self". Information communicated to us through this Source definitely "counts" as channeled material, for our "Higher Selves" are not focused in physical reality. Others may channel material from the Cosmic Mind or from the God -Goddess-All-That-Is. . Most channeled material, however, comes to us from spirit guides or Masters and, ultimately, it is the material which is important regardless of who or what we believe our source to be.

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Another way of communicating with ones "source" is through "Automatic Writing". In this form of channeling, the channel first meditates then sits with a pen and paper or a typewriter and allows the source to write. Meditation should be practiced each time before automatic writing since meditation puts us at peace and makes us more receptive to true spiritual sources. . The technique for automatic writing is fairly simple: After meditating, sit in a comfortable position holding a pad of paper and a pen, resting the point of the pen on the paper. Keep the body relaxed and ask if there is a "source" present. Stay relaxed and just wait for writing to begin. . At first the writing may be unreadable, just fine little scribbles that mean nothing. After some practice, however, the scribbles will become readable words and phrases which allow the source to identify themselves and discuss whatever subject we wish. Success may not be achieved in the first few sessions. It may take time and daily practice to develop a strong connection but it is well worth the effort. . No matter what technique we use to channel our information, it is very important that we not follow blindly. Until we are satisfied with their believability, each of our sources should be regarded with a certain amount of healthy skepticism. We should examine all channeled material with a detached and questioning mind. . Although the material may vary in content, there are certain qualities which will always be present in information which is "channeled" by a true spiritual source. Such information will be positive in outlook and will always direct us toward the spiritual path. Since our sources will always try to help us as much as they can by giving us sound and usable advice, sources who attempt to dazzle us with incomprehensible garbage should be regarded with suspicion. A true source will not lie nor will they gossip. Our guides will not tell us to do things, and they cannot predict the future because the future is always changing. . When we attempt to channel our spirit guides, it is important to keep these points in mind. Non physical entities have "personalities" just as physical ones do. Someone whose attitudes were negative, or depressed, in LIFE, might carry remnants of these qualities into spirit life. Edgar Cayce was once quoted as saying: "The only difference between a LIVE Episcopalian and a DEAD Episcopalian is that one is DEAD and one is ALIVE." . In reality, there is no such thing as communication with the "dead". We tend to see life in physical terms but LIFE is a SPIRITUAL reality which, for us, is presently housed in a physical form. . Though misguided entities can not harm you physically, their influence could produce negative side effects which could make your experience of channeling less fulfilling or pleasant, just as being around ANY negative personality might tend to do. For this reason it is important to establish a secure system of protection and awareness when attempting to channel. Observing and following these giudelines can protect us from the inevitable confusion which results from contact with these misguided "sources".

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A certain amount of preparation is also necessary if we hope to be a clear and responsible channel. With this as our goal, it is probably not advisable that we attempt any form of channeling until we have attained some degree of proficiency at meditation. . Meditation makes us more centered and loving. It also acts as a shield against contact with negative spirit personalities. Meditation should be practiced daily, for besides facilitating our ability to channel clearly, it is the most important thing we can do to expand our spiritual lives. . Your spirit guides can become life-long friends and advisors as they have a wonderful outside view of our lives and life in general. They have access to information that we could not otherwise obtain. They help to deepen our understanding of ourselves and help us through our times of crisis. Contacting these spirit friends is not difficult. There is no loss ofcontrol of our bodies and nothing to fear for we can quit any time we choose. . Spirit friends, just like our friends in the physical world, should always be treated with respect. They should not be expected to entertain our friends or answer a lot of trivial questions. (If it is important to us, then it is not trivial.) Probably the most serious mistake we can make, however, is to become too dependent on our guides as this is the one thing that will cause us to lose them. Like any true friend, our guides do not want us to count on them too heavily. . The process of channeling our spirit guides is truly a great adventure. It may take weeks or months to develop but it is an amazing process and will bring invaluable results to those who persevere. Good luck and happy channeling.

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THE ELEMENTS

TheElements havebeen apart ofman'sancient andarcane lore since its inception in pre-historic times. Different traditions associate them with various things. The following list of correspondences comes from Starhawk's "The Spiral Dance."

AIR: Direction: East. Rules:Themind,allmental,intuitiveandpsychicwork, knowledge, abstract learning,theory, windswept hills, plains, windy beaches, high mountain peaks, high towers, wind and breath. Time: Dawn. Season: Spring. Colors: White, bright yellow, crimson, blue-white. Signs of the Zodiac: Gemini, Libra, Aquarius. Tools: Athame, sword, censer. Spirits: Sylphs, ruled by King Paralda. Angel: Michael. Name of the East Wind: Eurus. Sense: Smell. Jewel: Topaz. Incense: Galbanum. Plants:Frankencense,myrrh,pansy, primrose,vervain, violet, yarrow. Tree: Aspen. Animals: Birds. Goddesses: Aradia, Arianrhod, Cardea, Nuit, Urania. Gods: Enlil, Khephera, Mercury, Shu, Thoth.

FIRE: Direction: South. Rules:Energy, spirit,heat,flame,blood, sap,life, will, healing and destroying, purification, bonfires, hearth fires, candle flames, sun, deserts, volcanoes, eruptions, explosions. Time: Noon. Season: Summer. Colors:Red,gold,crimson,orange, white(thesun'snoon light). Signs of the Zodiac: Aries, Leo, Saggitarius. Tools: Censer, wand. Spirits: Salamanders, ruled by King Djin. Angel: Ariel. Name of the South Wind: Notus. Sense: Sight. Jewel: Fire Opal. Incense: Olibanum. Plants:Garlic,hibiscus, mustard,nettle,onion,red peppers, red poppies. Tree: Almond, in flower. Animals: Fire-breathingdragons, lions, horses(when their hooves strike sparks). Goddesses: Brigit, Hestia, Pele, Vesta. Gods: Agni, Hephaestus, Horus, Vulcan.

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WATER: Direction: West. Rules: Emotions,feelings, love,courage, daring,sorrow, the ocean, the tides, lakes, pools, streams, and rivers, springs and wells, intuition, the unconscious mind, the womb, generation, fertility. Time: Twilight. Season: Autumn. Colors: Blue, blue-green, green, gray, indigo, black. Signs of the Zodiac: Cancer, Scorpio, Pisces. Tools: Cup. Spirits: Undines, ruled by King Niksa. Angel: Raphael. Name of the West Wind: Zephyrus. Sense: Taste. Jewel: Aquamarine. Incense: Myrrh. Plants: Ferns,lotus,mosses,rushes, seaweed,water lillies, and all water plants. Tree: Willow. Animals: Dragons(asserpents),dolphinsandporpoises, fish, seals and sea mammals, water-dwelling snakes, all water creatures and sea birds. Goddesses: Aphrodite, Isis, Mariamne, Mari, Tiamat. Gods: Dylan, Ea, Llyr, Manannan, Osiris, Neptune, Poseidon.

EARTH: Direction: North. Rules:Thebody,growth,nature, sustenance,material gain, money, creativity, birth, death, silence, chasms, caves, caverns, groves, fields, rocks, standing stones, mountains, crystal, jewels, metal. Time: Midnight. Season: Winter. Colors: Black, brown, green, white. Signs of the Zodiac: Taurus, Virgo, Capricorn. Tools: Pentacle. Spirits: Gnomes, ruled by King Ghob. Angel: Gabriel. Name of the North Wind: Boreas, Ophion. Sense: Touch. Jewel: Rock crystal, salt. Incense: Storax. Plants:Comfrey,ivy,grains:barley,oats,corn,rice, rye, wheat. Tree: Oak. Animals:Coworbull, bison,snakes(earth-dwelling), stag. Goddesses: Ceres, Demeter, Geae, Mah, Nephthys, Persephone, Prithivi, Rhea, Rhiannon. Gods: Adonis,Athos,Arawn, Cernunnos,Dionysus,Marduk, Pan, Tammuz.

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SPIRIT /ETHER: Direction: Center and circumference, throughout and about. Rules: Transcendence,tranformation, change,everywhere and nowhere, within and without, the void, immanence. Time: Beyond time, all time is one. Season: The turning wheel. Colors: Clear, white, black. Tools: Cauldron. Sense: Hearing. Plant: Mistletoe. Tree: The flowering almond. Animal: Sphinx. Goddesses: Isis, the Secret Name of the Goddess, Shekinah. Gods: Akasha, IAO, JHVH.

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CANDLES

Candleshavebeenusedfor morenaturallightinginritual work as well as focal points and concentration aids for centuries. Each different color has a different meaning for both internal and external uses. Here are a list of uses put together by Charles Butler.

Outer Works Inner Works RED:ENERGY RED:COURAGE ORANGE:GENEROSITY ORANGE:PLENTY YELLOW:THE UNKNOWN YELLOW:CENTERING GREEN:PROSPERITY GREEN:HEALING BLUE:LOVE BLUE:EMOTIONS PURPLE:INSPIRATION PURPLE:SPIRIT PINK:REVELATION PINK:JOY BURGUNDY:PASSION BURGUNDY:REKINDLING BLACK:COMFORT BLACK:AUTHORITY WHITE:VISION WHITE:PROTECTION

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GREEK FIRE INITIATION Cast of Characters Tiresias:____________ Hephaestus:____________ Artemis:____________ Apollo:____________ Hestia:____________ Prometheus:____________ Seeker:____________ Incastingthecircle,whencalling theQuartersyouare free to use your own words but we ask that you use Greek styling and personify with the names of the four Greek winds: North: Boreus East: Eurus South: Notus West: Zephyrus Tiresiasseatednorthofaltarrises,goesaroundtoface altar, and invokes God and Goddess in a Greek style using these two triumverates: GOD Zeus: Strength Hades: Knowledge Poseidon: Emotion GODDESS Hera: Power Athena: Wisdom Aphrodite: Love He then stepback andsays: "We havebeen calledforth fromthe edges of Time and Space by one who seeks entry to the Halls of Olympus. I am Tiresias, Prophet of Thebes, who, though blind, shall be his guide. Seeker, come forth!"

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Seeker approaches circle at north-east point of Circle. Tiresias: "Who seeks entry to Olympus?" Seeker: "I, __________. Tiresias: "Beforeyou enter,gaze uponone whosought whatwas not rightfully his. Do you still desire entry?" Seeker replies. Tiresias: (If no,he leaves and circleis closed. Ifyes): "Then enter and ask passage of the Guardians of the Gods." Seeker enters and they travel 1 1/8 to North. Tiresias: "Hail, MightyHephaestus, Craftsman of the Gods. With me is one who seeks entry to Olympus." Hephaestus: "How are you known, Seeker?" Seeker: "I am called __________." Hephaestus:"By whatright seekyoupassage throughthe North?" Seeker: "I haveendured ayear of thepath ofEarth andlearned of my own mortality." Hephaestus: "Pass with the Blessings of the Earth." They travel around 1 1/4 to East. Tiresias: "Hail,Vigilant Artemis,Virgin Goddess. Withme is one who seeks entry to Olympus." Artemis: "How are you known, Seeker?" Seeker: "I am called __________." Artemis: "By what right seek you passage through the East?" Seeker: "I have endured a year of the path of Airand have learned the need for focus of will." Artemis: "Pass with the Blessings of the Air." They travel around 1 1/4 to South. Tiresias: "Hail, Bright Apollo, Lordof the Sun. With me is one who seeks entry to Olympus." Apollo: "How are you known, Seeker?" Seeker: "I am called __________." Apollo: "By what right seek you passage through the South?" Seeker has no answer. Apollo: "Youhave not yetearned theright topass through the South. To win this right, you must seek Fire from he who first gave it to Mankind, Prometheus. Tiresias, guard him upon his path of Fire that he learn what he needs to face the Titan." They travel around 1 1/2 to North. Tiresias: "Icome with __________, whonow seeks Prometheus that he may gain the right to Fire. What can you teach him that will ease his path?"

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Hephaestus: "Knowthat Iam Hephaestus,Craftsman andSmith of the Gods. In my labors, I use Fire as a purifying agent, seperating the metal from the stone, and for the actual forging of my Art. But remember that creativity requires forethought. Daedalus w a s a Master of my Craft, yet rarely considered t h e implications of his creations. He created the Labyrinth of Minos, who then imprisoned him within i t s intricacies. He crafted wing that he and his s o n might escape, yet in their flight Icarus died. Always consider the consequences of the which you create." They travel 1 1/4 around to East. Tiresias: "I come with __________,who now seeks Prometheus that he may gain the right to Fire. What can you teach him that will ease his path?" Artemis: "Knowthat I amArtemis, VirginHuntress. Through my will, no man has ever known me. Yet will must be tempered by intellegence. Remember Otus and Ephialtes, twin giants who were arrogant enough to think themselves better than the Gods. They continued their ill-wrought plans, even after Poseidon warned them. Through supposed desire, they chose to pursue me. They seperated in pursuit of what they saw as a white hind, and, with simultaneous throws, slew each other. Thus blind will caused the death of all they truly loved." They travel 1 1/4 around to the South Tiresias: "Icome with __________, whonow seeks Prometheus that he may gain the right to Fire. What can you teach him that will ease his path?" Apollo: "Know thatI am Apollo, Godof the Sun andKeeper of Knowledge. Knowledge of Fire has allowed Man to forge a civilization. But seeking to advance without can lead to catastrophe. Witness Phaethon, who attempted to drive the Sun Chariot without proper knowledge, nearly causing the incineration of the Earth. Action without knowledge will often lead to ruin." They travel around 1 1/4 to the West. Tiresias: "I come with__________, who now seeks Prometheus that he may gain the right to Fire. What can you teach him that will ease his path?" Hestia: "Know that I amHestia, Goddess of Hearthand Home. The warm glow of emotion in balance is vital for proper growth and life. But when emotions are allowed to rule above all else, tragedy is soon to follow. Consider Paris, who upon seeing Helen, bowed to an all-consuming desire for her, kidnapping her without thought of the consequences. Thus began the Trojan War. Do not bury your emotions, but neither should you elevate them to the level of Ruler.

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Theytravel 1 3/4around to theSouth. Tiresiasalone goes to altar and faces Seeker. Tiresias: "Seeker,are youprepared toface Prometheushimself with your request?" Seeker: "I am." Tiresias: "Then come forward and call him forth." Seeker goes to altar facing North. Seeker: "From the depths of Time, I call you forth. Arise Prometheus, Lightbringer." Fromwithinthe membersin theCircle,Prometheus risesand goes to north side of altar. Prometheus: "I am Prometheus. Who summons me here?" Seeker: "I am __________." Prometheus: "Why haveyou brought me herefrom the depths of Time?" Seeker: "I seek the Gift of Fire." Prometheus: "And by what right do you ask it? Seeker: "By the right of perfect love and perfect trust." Prometheus: "Thenknow thatyou are wellmet. I willgrant you Fire and its path for a year and a day that you might learn its lessons. The most important lesson it can teach you is the need for thought before action of any kind. You must always consider the consequences of all that you do or say. At the end of your time on this path, you will be judged on your fitness to continue your search." Prometheus gives Seeker a token of Fire. Prometheus: "With my service done, I bid you farewell." Prometheus leaves, blending into Circle. Tiresias: "Welldone, mostnoble Seeker.Pleasejoin usfor the remainder of our revels." Seekeris given seatin Circle. Tiresias faces frontof altar and dismisses Deities using Greek styling and the following names: GOD Zeus, Hades, and Poseidon GODDESS Hera, Athena, and Aphrodite Each Quarter dismisses its element in a Greek style and dismisses the appropriate Wind: NORTH: Boreas EAST: Eurus SOUTH: Notus WEST: Zephyrus Tiresias: "Our workis completed fornow. Letus rejoice and enjoy this company, remembering that though we may go our seperate ways, we are alway united as one. Merry meet, merry part, and merry meet again!" GREEK FIRE INITIATION

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Seeker's Copy Seeker approachescircle atnorth-east pointof Circle when summoned. Seeker: "I, __________. Seeker replies to question. Seeker enters and they travel 1 1/8 to North. Seeker: "I am called __________." Seeker: "I haveendured ayear of thepath ofEarth andlearned of my own mortality." They travel around 1 1/4 to East. Seeker: "I am called __________." Seeker: "I have endured a year of the pathof Air and have learned the need for focus of will." They travel around 1 1/4 to South. Seeker: "I am called __________." Seeker has no answer. They travel around 1 1/2 to North. They travel 1 1/4 around to East. They travel 1 1/4 around to the South They travel around 1 1/4 to the West. They travel 13/4 aroundto theSouth. Tiresiasalone goesto altar and faces Seeker. Seeker: "I am." Seeker goes to altar facing North. Seeker: "From the depths ofTime, I call you forth. Arise Prometheus, Lightbringer." Seeker: "I am __________." Seeker: "I seek the Gift of Fire." Seeker: "By the right of perfect love and perfect trust." Seeker is given seat in Circle.

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SCENTS AND OILS It has long been one of man's beliefs that different scents effect us on many levels including the spiritual One of the main reasons for perfumes and colognes is this belief. Here is a brief list of properties distributed by Connections Candles, a company the makes candles and sells them at metaphysical gatherings. APPLE: Peace of mind, relaxation, love, wisdom. BAYBERRY: Luck to the home, money to the pocket. BURGAMOT: Protection from harm. CEDAR: Instills confidence, protection from misery and misfortune. CINNAMON: raise and enhance spiritual vibrations, stimulate clairvoyance, aids focus and concentration, good for personal protection. CITRONELLA: Attracts friends and customers, protection from insects. CLOVE: Strengthens memory, protects from hostile negative forces. EUCALYPTUS: Promotes healing of any hurt, depression or illness. Especially good for colds or flu. FRANKENCENSE: Frees one of obsessions and destructive habits, brings spiritual blessings, protects, exorcises, purifies. HELIOTROPE: Increases clairvoyance, assists meditation, protects from physical harm. HONEYSUCKLE: Aids in understanding non-physical realities, sharpens intuition, brings prosperity.

JASMINE: Psychic protection, cleanses the aura, stimulates - creativity and originality, attracts spiritual love. LAVENDER: Frees from emotional stress, brings inner calm and peace, gives increased awareness, brings stability and permanance, good for headaches. LEMON: Evokes protective spirits. LILAC: Helps recall past lives, draws good spirits, helps decision making, improves memory.

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MUSK: Instills self assurance, confidence and strength, heightens passions. MYRRH: Guards against evil, brings peace, assists in understanding personal sorrow. ORANGE: Brings harmony, raises power. PINE: Cleanses, ends useless recriminations. ROSE: Unconditional love, peace, harmony, tranquility. SAGE: Powerful clearing and cleansing, removes negative energy. SANDALWOOD: Stimulates clairvoyance, aids in seeing past lives, healing, clearing, protection, calms the mind. SWEETGRASS: Invokes spiritual blessings, aids transformation. VANILLA: Vitalizes energy, brings happy occasions to the premises, draws good fortune.

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M O D E R N P A G A N I S M : QUESTIONS & ANSWERS

To promote community harmony and freedom of religious practice. Distributed by : The Committee for Religious Freedom, Salt Lake City, Utah.

Thanks to LesleyPhillips andLinda Pinti ofThe Covenantof Unitarian Universalist Pagans for original material.

Contemporarysociety isexperiencingaresurgence ofinterest in earth- and nature-centered spirituality. Modern Paganism is a rich and diverse religious movement drawing the attention of the media, law-makers, and spiritual seekers. This pamphlet attempts to answer some of the questions frequently asked about modern Pagan beliefs and practices.

What is Paganism? Theterm"Pagan" comesfrom aLatinword for"country dweller" first used in early Christian times to refer to those not yet converted to Christianity. "Pagan" was an epithet that cast aspersions on those not seen as "true believers." Today, it refers more general to the faith of those whose spiritual center is drawn to native and natural religions, usually pantheistic or polytheistic, and almost always earth-centered.

What then is "Modern Paganism"? ModernPaganism,orNeo-Paganism, isamodern, Earth-centered religious perspective which borrows and adapts from pre-Christian paganism as well as from contemporary religious thought. While reconnecting with ancient wisdom, it speaks eloquently to the needs and concerns of the present.

What is meant by "The Old Religion"? The term describes the pre-Christian religion of much of western and northern Europe, which was based on the agricultural cycles and other natural rhythms of the Earth. It coexisted with Christianity for centuries, from the so-called "Dark Ages" up until the Inquisition and the "Burning Times" (witch hunts) of the late Middle Ages. It also can refer more generally to other native and tribal religions of the world.

What is the difference between Paganism and Witchcraft? SomecontemporaryPagans callthemselvesWitches.The termhas many meanings, some carrying rather heavy negative baggage. "Witchcraft" or "The Craft" is most properly applied to three broad categories: Descendants of the European witches of the Middle Ages, practitioners of the "reconstructed" Witchcraft of the 20th century, and "feminist Witches" whose religion and politics center in the contemporary womens' spirituality movement. It can generally be said that all modern Witches are Pagans, but not all modern Pagans are Witches. At least one writer, Aidan Kelly, has begun to use the term "Neo-Pagan Witchcraft" to describe the largest portion of the contemporary Pagan community.

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What is meant by the term "Wicca"? Oftenused asa synonymfor Witchcraft,"Wicca" isthought to derive from an Anglo-Saxon root meaning to bend or to turn. It is more properly applied only to those Witchcraft traditions which originated in or derive from practices in the British Isles.

What about Shamanism? Shamanismisnot areligion, butaset ofspiritual techniques used for healing and the acquisition of knowledge through forays into non-ordinary states of consciousness. Now gaining increasing attention in the counseling profession, this journeying is usually aided by sonic driving (such as repetitive drumming or chanting) and often involves interactions with totemic and archetypal figures. These techniques are used in virtually every tribal society and are widely used by contemporary Pagans.

What do modern Pagans believe? The centralbeliefs ofmodern Pagansdiffer in specificsyet share many fundamentals. Deity is seen as immanent rather than transcendent. Experience is preferred over doctrine. It is believed that there are and should be multiple paths to the Divine. There is no prescribed creed, but there are a number of beliefs shared by most contemporary Pagans, summarized at the end of this pamphlet.

Isn't this just Humanism by another name? Noand Yes.Likereligious Humanists,modernPagans havealove and reverence for this world and the physical plane generally. The rational is seen as important. Great emphasis is also placed on the intuitive, however, and the belief that the physical and non-physical worlds are equally real, and are interconnected, interpenetrating manifestations of nature. This means that spiritual work, whether called meditation, prayer, or magic, and whether done as ritual, worship, or celebration, is efficacious and can result in changes in the physical world. The majority of Pagans also believe in the survival of the consciousness or soul after physical death.

How do modern Pagans worship? Some groups have formalworship services or similar group meetings. Others conduct rituals that have varying degrees of set forms. Some Pagans worship by themselves without formal ritual. Most contemporary Pagans hold rituals corresponding to the turning of the seasons and the phases of the moon. Rituals are often performed in a sacred space defined by the demarcation of a circle, within which the celebration and worship take place. Celebrations include eight major seasonal holidays, sometimes collectively referred to as "Sabbats". These Sabbats, as most frequently observed by North American and European Pagans, follow the agricultural cycles of the northern temperate zone, and include the solstices and equinoxes as well as four intermediate festivals which fall in between, sometimes called "cross-quarters," on or near the first days of February, May, August, and November. Regular public Sabbat rituals, reflecting a variety of contemporary Pagan styles, are held in many communities. Rituals may include meditation, chanting, drumming, myth- and story-telling, ritual drama, dance, and so on. Deeper ritual work is most often practiced at private gatherings, which for many traditions coincide with the phases of the moon. The work may include more intense raising of energy, healing work, and personal spiritual development.

1004

What about Satanism? Contrary to the claims of ill-informed Christian fundamentalists, the practices of modern Pagans are in no way related to Satanism. Most Pagans do not even believe Satan exists. As a profanation of Christian symbolism, Satan worship is a Christian heresy, not a Pagan religion. Do Pagans proselytize? No,Pagansdo notproselytize.Most modernPagantraditions do welcome newcomers. Most modern Pagans also do not discourage other Pagans from integrating other religious and spiritual practices and beliefs into their practice. WHAT CONTEMPORARY PAGANS BELIEVE while there is no set of beliefs shared by all Pagans, most would agree that similarities far outweigh differences. There are a number of beliefs held by the vast majority of modern Pagans. Some of these are: 1. Divinity is seen as immanent. 2. Divinity is as likely to manifest itself in female as male form, the God or the Goddess, in the interconnectedness of all life. 3. Multiple paths to the divine exist, as symbolized by many goddesses and gods. These are often seen as archetypes or gateways to the unconscious. 4. We respect and love Mother Earth as a living being, Gaia, of which we are a part. 5. The physical world, as an emanation of the divine, is good and to be enjoyed by all living beings in love and harmony. 6. Ethics and morality are based on avoidance of harm to other beings, including Earth as a whole, which mandates environmental activism as a spiritual responsibility. 7. Human interdependence implies the need for community cooperation. 8. The solar and lunar cycles and the cycles of our lives are celebrated. This leads to the maintenance and revival of old customs and the creation of new ones. 9. A strong commitment to personal and planetary growth, evolution, and balance are vital. 10. One's lifestyle must be consistent with one's beliefs. The personal is political. 11. A minimum of dogma and a maximum of individual responsibility in all things are goals to strive for. Thus a healthy skepticism is to be fostered, and ideas are not to be accepted without personal investigation of their validity. 12. Messiahs and gurus are to be avoided. The mediation of another being is unnecessary for an individual to commune with Deity. Power-from-within is preferred to power-over. 13. All beings are personal emanations of the Divine. Thou art Goddess, thou art God.

1005

---

THE

STANDING STONES

BOOK OF SHADOWS

by Scott Cunningham

excerpted from: WICCA A Guide For The Solitary Practioner PP. 111 - 187 1989, Llewellyn Publications ISBN 0-87542-118-0

1011

WORDS TO THE WISE ....

O daughters andsons of theEarth, adore theGoddess and Godand be blessed with the fullness of life.

Know thatThey havebrought youto thesewritings, forherein lie our ways of the Craft, to serve and fulfill the keepers of wisdom, the tenders of the sacred flame of knowledge. Run the rites with love and joy, and the Goddess and God will bless you with all that you need. But those who practice dark magicks shall know Their greatest wrath.

Remember thatyou are ofthe Craft. No moredo you trodthe ways of doubt. You walk the path of light, ever climbing from shadow to shadow to the highest realm of existence. But though we're the bearers of truths, others do not wish to share our knowledge, so we run our rites beneath moon filled skies enwrapped in shadows. But we are happy.

Live fully, forthat is the purpose of life. Refrain not from earthly existence. From it we grow to learn and understand, until such time that we are reborn to learn more, repeating this cycle 'till we have spiralled up the path of perfection and can finally call the Goddess and God our kin.

Walk the fields andforests; be refreshedby the cool windsand the touch of a nodding flower. The Moon and Sun sing in the ancient wild places: The deserted seashore, the stark desert, the roaring waterfall. We are of the Earth and should revere Her, so do Her honor.

Celebratethe riteson theappropriate daysand seasons,and call upon the Goddess and God when the time is meet, but use the Power only when necessary, never for frivolous ends. Know that using the Power for harm is a Perversion of Life itself.

But for those who love and magnify love, the richness oflife shall be your reward. Nature will celebrate.

So love the Goddess and God, and harm none!

1012

THE NATURE OF OUR WAY

* As often as possible, hold the rites in forests, by the seashore, on deserted mountaintops or near tranquil lakes. If this is impossible, a garden or some chamber shall suffice, if it is readied with fumes of flowers.

*Seek outwisdom inbooks, rare manuscriptsand crypticpoems if you will, but seek it out also in simple stones and fragile herbs and in the cries of wild birds. Listen to the whisperings of the wind and the roar of water if you would discover magick, for it is here that the old secrets are preserved.

* Books contain words;trees contain energies andwisdom books ne'er dreamt of.

* Ever remember that the Old Ways are constantly revealing themselves. Therefore be as the river willow that bends and sways with the wind. That which remains changeless shall outlive its spirit, but that which evolves and grows will shine for centuries.

* Therecan be no monopolyon wisdom. Thereforeshare what you will of our ways with others who seek them, but hide mystic lore from the eyes of those who would destroy, for to do otherwise increases their destruction.

* Mock not the rituals or spells of another, for who can say yours are greater in power or wisdom?

*Ensure that your actions are honorable, for all that you do shall return to you three-fold, good or bane.

* Be waryof one who would dominate you,who would control and manipulate your workings and reverences. True reverence for the Goddess and God occurs within. Look with suspicion on any who would twist worship from you for their own gain and glory, but welcome those priestesses and priests who are suffused with love.

* Honorall living things,for we are ofthe bird, thefish, the bee. Destroy not life save it be to preserve your own.

* And this is the nature of our way.

1013

BEFORE TIME WAS

Beforetime was, therewas The One;The One was all,and all was The One.

Andthe vast expanseknown asthe universewas TheOne, all-wise, all-pervading, all-powerful, eternally changing.

And space moved. The Onemolded energy into twin forms,equal but opposite, fashioning the Goddess and God from The One and of The One.

The Goddess and God stretched and gave thanks to The One,but darkness surrounded them. They were alone, solitary save for The One.

So They formed energy into gasses and gasses into suns and planets and moons; They sprinkled the universe with whirling globes and so all was given shape by the hands of the Goddess and God.

Light aroseand the sky wasilluminated by a billionsuns. And the Goddess and God, satisfied by their works, rejoiced and loved, and were one.

From theirunion sprang the seedsof all life, andof the human race, so that we might achieve incarnation upon the Earth.

TheGoddess chose theMoon as Hersymbol, and theGod the Sun as His symbol, to remind the inhabitants of Earth of their fashioners.

All areborn, live, dieand are rebornbeneath the Sunand Moon; all things come to pass thereunder, and all occurs with the blessings of The One, as has been the way of existence before time was.

1014

SONG OF THE GODDESS

I am the GreatMother, worshipped by all creationand existent prior to their consciousness. I am the primal female force, boundless and eternal.

I am thechaste Goddessof the Moon,the Lady ofall magick. The winds and moving leaves sing my name. I wear the crescent Moon upon my brow and my feet rest among the starry heavens. I am mysteries yet unsolved, a path newly set upon. I am a field untouched by the plow. Rejoice in me and know the fullness of youth.

I amthe blessed Mother,the gracious Lady ofthe harvest. I am clothed with the deep, cool wonder of the Earth and the gold of the fields heavy with grain. By me the tides of the Earth are ruled; all things come to fruition according to my reason. I am refuge and healing. I am the life-giving Mother, wondrously fertile.

Worship me as theCrone, tender of the unbrokencycle of death and rebirth. I am the wheel, the shadow of the Moon. I rule the tides of women and men and give release and renewal to weary souls. Though the darkness of death is my domain, the joy of birth is my gift.

I amthe Goddess of theMoon, the Earth,the Seas. Mynames and strengths are manifold. I pour forth magick and power, peace and wisdom. I am the eternal Maiden, Mother of all, and Crone of darkness, and I send you blessings of limitless love.

CALL OF THE GOD

I am the radiant King of the Heavens, floodingthe Earth with warmth and encouraging the hidden seed of creation to burst forth into manifestation. I lift my shining spear to light the lives of all beings and daily pour forth my gold upon the Earth, putting to flight the powers of darkness.

I am the master of the beasts wild and free. I run with the swift stag and soar as a sacred falcon against the shimmering sky. The ancient woods and wild places emanate my powers, and the birds of the air sing of my sanctity.

I amalso the lastharvest, offering upgrain andfruits beneath the sickle of time so that all may be nourished. For without planting there can be no harvest; without winter, no spring.

Worshipme as the thousand-namedSun of creation,the spirit of the horned stag in the wild, the endless harvest. See in the yearly cycle of festivals my birth, death and rebirth - and know that such is the destiny of all creation.

I am the sparkof life, the radiantSun, the giver of peaceand rest, and I send my rays of blessings to warm the hearts and strengthen the minds of all.

1015

THE CIRCLE OF STONES

The Circle of stonesis used during indoor rituals,for energy raising, meditation and so on.

First cleanse the area with the ritual broom.

For this circle you willneed four large, flat stones. If you have none, candles can be used to mark the four cardinal points of the circle. White or purple candles can be used, as can colors related to each direction - green for the North, yellow for East, red for South and blue for West.

Placethe first stone(or candle) tothe North, torepresent the Spirit of the North Stone. In ritual when you invoke the Spirits of the Stones you're actually invoking all that resides in that particular direction, including the elemental energies.

After setting theNorth Stone(or candle), placethe East,South and West Stones. They should mark out a rough square, nearly encompassing the working area. This square represents the physical plane on which we exist - the Earth.

Nowtake a long purpleor white cordand lay it outin a circle, using the four stones or candles to guide you. It takes a bit of practice to smoothly do this. The cord should be placed so that the stones remain inside the circle. Now you have a square and a circle, the circle representing the spiritual reality. As such, this is a squared circle; the place of interpenetration of the physical and spiritual realms.

The size of the circle can be anything from 5 to 20 feet depending on the room and your desires. Next, set up the altar. The following tools are recommended:

* A Goddess symbol (candle, holed stone, statue) * A God symbol (candle, horn, acorn, statue) * Athame * Wand * Censer * Pentacle * A bowl of Water (spring, rain or tap) * A bowl of Sea Salt (it can also be placed on the pentacle) * Incense * Flowers and greens * One red candle in holder (if not using point candles) * Anyother tools ormaterials requiredfor the ritual,spell or magickal working

Set upthe altar accordingto theplan shown hereor accordingto your own design. Also be sure to have plenty of matches, as well as a small heat-proof container in which to place them when used. A charcoal block is also necessary to burn the incense.

1016

Goddess God Symbol or Symbol or Candle Candle

Censer

Bowl of Red Bowl of Water Candle Salt

Pentacle

Cup Incense

Cauldron, or Spell Wand Materials Knife

Bell Boline

Suggested Altar Layout

Light thecandles. Set theincense smoking. Lift theathame and touch its blade to the water, saying:

I consecrate and cleanse this water that it may be purified and fit to dwell within the sacred Circle of Stones. In the name of the Mother Goddess and Father God, I consecrate this water.

As you do this, visualize your athame blasting away all negativity from the water. The salt is next touched with the point of the athame while saying:

I bless this salt that it may be fit to dwell within the sacred Circle of Stones. In the name of the Mother Goddess and Father God, I bless this salt.

Now stand facing North,at the edge of thecord-marked circle. Hold your athame point outward at waist level. Walk slowly around the circle's perimeter clockwise, your feet just inside the cord, charging it with your words and energy. Create the circle - through your visualization - with the power flowing out from your athame's blade. As you walk, stretch the energy out until it forms a complete sphere around the working area, half above the ground, half below. As you do this say:

Here is the boundary of the Circle of Stones. Naught but love shall enter in, Naught but love shall emerge from within. Charge this by Your powers, Old Ones!

1017

When youhave arrived backat the North,place the athameon the altar. Take up the salt and sprinkle it around the circle, beginning and ending in the North, and moving clockwise. Next, carry the smoking censer from the altar, and finally sprinkle water around the circle. Do more than carrying and walking; sense the substances purifying the circle. The Circle of Stones is now sealed.

Holdaloft the wand atthe North, atthe edge ofthe circle, and say:

O Spirit of the North Stone, Ancient One of the Earth, I call You to attend this circle. Charge this by Your powers, Old Ones!

As yousay this,visualize agreenish mistrising and writhingin the Northern quarter, over the stone. This is the elemental energy of the Earth. When the Spirit is present, lower the wand, move to the East, raise it again and say:

O Spirit of the East Stone, Ancient One of Air, I call You to attend this circle. Charge this by Your powers, Old Ones!

Visualize theyellowish mistof Airenergy. Lowerthe wand,move to the South and repeat the following with your upraised wand, visualizing a crimson Fire mist:

O Spirit of the South Stone, Ancient One of Fire, I call You to attend this circle. Charge this by Your powers, Old Ones!

Finally, to the West, say with the wand held aloft:

O Spirit of the West Stone, Ancient One of Water, I call You to attend this circle. Charge this by Your powers, Old Ones!

Visualize the bluish mist, the essence of Water. The circle breaths and lives around you. The Spirits of the Stones are present. Feel the energies. Visualize the circle glowing and growing in power. Stand still, sensing for a moment.

The Circleof Stones is complete. The Goddess and God may be called, and magick wrought.

1018

CUTTING A DOORWAY

At times you may have to leave the circle. This is fine, of course, but as previously mentioned, passing through the circle dissipates it. To prevent this from occurring it's traditional to cut a doorway.

Todo this,face Northeast. Hold yourathame pointdownward near the ground. See and sense the circle before you. Pierce its wall of energy with the athame and trace an archway, tall enough to walk through, moving counter-clockwise along the circle for about three feet. Move the point of the athame up at the arch's center and down the other side until it is near the ground.

As you're doingthis, visualizethat area ofthe circle'senergy being sucked back into the athame. This creates a void, allowing passage in and out of the circle. Pull the athame out of the circle's wall. You're free to walk outside.

Onceback inside, close the door by placing the athame at the lower North-Eastern point of the archway. With your athame trace the circle's perimeter clockwise, as if redrawing that portion of the Circle of Stones, again visualizing blue or purple energy flaring out from the blade and converging with the rest of the circle. It is done.

RELEASING THE CIRCLE

Once the rite is ended, face North, hold aloft the wand and say:

Farewell, Spirit of the North Stone. I give thanks for your presence here. Go in power.

Repeat this same formula to the East, South and West, substituting the proper direction in the words. Then return to the North and hold the wand aloft for a few moments.

Lay the wandon the altar. Take up theathame. Standingin the North, pierce the circle's wall with the blade at waist level. Move clockwise around the circle, visualizing it's power being sucked back into the athame. Literally pull it back into the blade and handle. Sense the circle dissolving, shrinking; the outside world slowly regaining its dominance in the area.

When you arrive at the North again, the circle is no more.

1019

VISUALIZATIONS FOR THE CIRCLE OF STONES

If you wish, you can back up the circle casting with the following visualizations as you form the circle itself: Prepare asusual. Approachthe Northand set theNorth Stone(or the candle) on the ground. Then, visualize a stone slab standing upright two feet to the left of and behind the North Stone. Visualize this as being bluish-grey, two feet wide, two feet thick and six feet tall. This stone represents the Goddess.

When thestone is really there- in your visualization- create another stone of the same size and color two feet to the right of and behind the North Stone. This represents the God.

Now visualize a capstone resting on top of the two upright stones. It is about two feet by two feet by six feet. This represents The One before the Goddess and God, the source of all power and magick. The Northern Trilithon is now complete.

Thestones form anarchway, a symbolof the gatewayto the realm of the element of Earth.

Firmlyvisualize this, then gazethrough the archformed by the stones. See the greenish haze of the Earth energy.

Repeat the entire procedure to the East, South and West. Visualize the appropriate elemental color within each trilithon.

Now purify salt and water,cast the circle as usual, andcarry around the salt, censer, candle and water.

As youapproach each quarterto callits Spirit ofthe Stone,see the trilithon firmly in your mind. Visualize it in all its Pagan splendor. See the elemental hazes within them, boiling and writhing in unmanifestedness. Stretch out with your feelings; sense the arrival of the spirit of each stone, then go on to the next.

With practice this comes easily, but such visualizations are never necessary.

THE BLESSING CHANT

The Blessing Chant can be said at the beginning of any type of ritual as a general invocation. Separate invocations of the Goddess and God may follow.

May the powers of The One, the source of all creation; all-pervasive, omnipotent, eternal; may the Goddess, the Lady of the Moon; and the God, Horned Hunter of the Sun; may the powers of the Spirits of the Stones, rulers of the elemental realms; may the powers of the stars above and the Earth below, bless this place, and this time, and I who am with you.

1020

THE SIMPLE FEAST

Hold up a Chalice of wine (or some other liquid) betweenyour hands to the sky, and say:

Gracious Goddess of Abundance, Bless this wine and infuse it with your love. In your names, Mother Goddess and Father God, I bless this wine (or brew, juice, etc.).

Hold upa plate ofcakes (bread,biscuits) with bothhands tothe sky and say:

Powerful God of the Harvest, Bless these cakes and infuse them with your love. In your names, Mother Goddess and Father God, I bless these cakes (or this bread).

CONSECRATION OF TOOLS

Lightthe candles. Set the incensesmoking. Castthe Circle of Stones. Place the tool on the pentacle, or a plate of salt. Touch it with the point of your athame (or your projective hand) and say:

Iconsecrate you, O Athame of steel(or wand of wood, etc.) to cleanse and purify you to serve me within the Circle of Stones. In the names of the Mother Goddess and Father God, you are consecrated.

Send projective energy into the tool, cleansing it of all negativity and past associations. Now pick it up and sprinkle with salt, pass it through the incense smoke, through the candle flame and sprinkle with water, calling upon the Spirits of the Stones to consecrate it.

Then hold the tool to the sky, saying:

I charge youby the OldOnes: By theomnipotent Goddess andGod: By the virtues of the Sun, Moon and Stars: By the powers of the Earth, Air, Fire and Water, that I shall obtain all that I desire through you. Charge this by your power, Old Ones!

The toolshould immediately beput touse to strengthenand bind the consecration. For example, the athame can be used to consecrate another tool; a wand to invoke the Goddess; the pentacle to act as a resting place for a tool during its consecration.

1021

THE FULL MOON RITE

Perform this at night,in the view ofthe Moon if possible. It is appropriate for crescents, white flowers, silver and other lunar symbols to be present on the altar for this ritual. The quartz crystal sphere can be placed on the altar as well. Or, if you prefer, use the cauldron (or a small white or silver bowl) filled with water. Place a piece of silver into the water.

Arrangethe altar, light the candles and censer, and cast the Circle of Stones.

Stand beforethe altar andinvoke the Goddess andGod, with the Blessing Chant and/or any other invocations (see Prayers, Chants and Invocations in this Book of Shadows).

Now gaze at the Moon, ifpossible. Feel its energies sinking into your body. Feel its cool Goddess energy wash you with power and love. Now say these or similar words:

Wondrous Lady of the Moon You who greets the dusk with silvered kisses; Mistress of the night and of all magicks, who rides the clouds in blackened skies and spills light upon the cold Earth; O Lunar Goddess, Crescented-One, Shadow maker and shadow breaker; Revealer of mysteries past and present; Puller of seas and ruler of women; All-wise Lunar Mother, I greet your celestial jewel at the waxing of its powers With a rite in Your honor. I pray by the Moon, I pray by the Moon, I pray by the Moon.

Continue chanting"I pray bythe Moon" foras long asyou will. Visualize the Goddess if you so desire, perhaps as a tall, robust woman wearing silver jewelry and white, rippling, draped clothing. A crescent Moon may rest upon Her brow, or She may toss a glowing silvery white orb in Her hands. She treads the starfield of eternal night in an eternal round with Her lover, the Sun God, spreading moonrays wherever She goes. Her eyes laugh, Her skin is white and translucent. She glows.

Nowis the timefor magick ofall types, forthe full ofthe Moon marks the height of its powers, and all positive spells cast then are powerful.

FullMoons arealso excellenttimesfor meditation,mirror magick and psychic workings, for such are often more successful within the circle. Crystal-scrying is particularly recommended; flood the crystal with moonlight prior to the ritual. If you have no crystal sphere, use the cauldron filled with water and the piece of silver. Gaze at the water (or at the Moon glinting on the silver) to awaken your psychic awareness.

1022

Lunar liquids such as lemonade, milk or white wine can be consumed during the simple feast that follows. Crescent cakes are traditional as well. Thank the Goddess and God and release the circle. It is done.

YULE (circa December 21)

Thealtar isadorned withevergreens suchas pine,rosemary, bay, juniper and cedar, and the same can be laid to mark the Circle of Stones. Dried leaves can also be placed on the altar.

The cauldron, resting onthe altar on a heat-proofsurface (or placed before it if too large), should be filled with ignitable spirit (alcohol), or a red candle can be placed within it. At outdoor rites, lay a fire within the cauldron to be lit during ritual.

Arrange the altar, lightthe candles and incense, andcast the Circle of Stones. Recite the Blessing Chant. Invoke the Goddess and God. Stand before the cauldron and gaze within it. Say these or similar words: I sorrow not, though the world is wrapped in sleep. I sorrow not, though the icy winds blast. I sorrow not, though the snow falls hard and deep. I sorrow not, this too shall soon be past. Ignitethe cauldron (or candle),using long matchesor a taper. As the flame(s) leap up say: I light this fire in Your honor, Mother Goddess You have created life from death; warmth from cold; The Sun lives once again; the time of light is waxing. Welcome, ever-returning God of the Sun! Hail Mother of All! Circle the altar andcauldron slowly, clockwise, watching the flames. Say the following chant for some time: The wheel turns; the power burns. Meditate upon the Sun,on the hidden energies lyingdormant in winter, not only in the Earth but within ourselves. Think of birth not as the start of life but as its continuance. Welcome the return of the God.

1023

After a time cease and stand once again before the altar and flaming caldron. Say: Great God of the Sun, I welcome Your return. May You shine brightly upon the Goddess; may You shine brightly upon the Earth, scattering seeds and fertilizing the land. All blessings upon You, reborn One of the Sun! Works of magick, if necessary, may follow. Celebrate the Simple Feast. The circle is released. YULE LORE Onetraditional Yuletidepractice isthe creationof aYule tree. This can be a living, potted tree which can later be planter in the ground, or a cut one. The choice is yours.

Appropriate Pagandecorations are fun to make,from strings of dried rosebuds and cinnamon sticks (or popcorn and cranberries) for garlands, to bags of fragrant spices which are hung from boughs. Quartz crystals can be wrapped with shiny wire and suspended from sturdy branches to resemble icicles. Apples, oranges and lemons hanging from boughs are strikingly beautiful, natural decorations, and were customary in ancient times.

Many enjoy the custom of lighting the Yule log. This is a graphic representation of the rebirth of the God within the sacred fire of the Mother Goddess. If you choose to burn one, select a proper log (traditionally of oak or pine). Carve or chalk a figure of the Sun (such as a rayed disc) or the God (a horned circle or a figure of a man) upon it, with the Boline, and set it alight in the fireplace at dusk on Yule. As the log burns, visualize the Sun shining within it and think of the coming warmer days.

As to food, nuts, fruits such as apples and pears, cakes of caraways soaked in cider, and (for non-vegetarians) pork are traditional fare. Wassail, lambswool, hibiscus or ginger tea and fine drinks for the Simple Feast or Yule Meals.

1024

IMBOLC (February 2)

Asymbol ofthe season, suchas arepresentation ofa snow flake, a white flower, or perhaps some snow in a crystal container can be placed on the altar. An orange candle anointed with musk, cinnamon, frankincense or rosemary oil, unlit, should also be there. Snow can be melted and used for the water during the circle casting.

Arrangethe altar, light the candles and censer, and cast the Circle of Stones. Recite the Blessing Chant. Invoke the Goddess and God. Say such words as the following: This is the time of the feast of torches, when every lamp blazes and shines to welcome the rebirth of the God. I celebrate the Goddess, I celebrate the God; all Earth celebrates Beneath its mantle of sleep. Light the orange taper fromthe red candle on the altar(or at the Southern point of the circle). Slowly walk the circle clockwise, bearing the candle before you. Say these or similar words: All the land is wrapped in winter. The air is chilled and frost envelops the Earth. But Lord of the Sun, Horned One of animals and wild places, unseen you have been reborn of the gracious Mother Goddess, Lady of all fertility. Hail Great God! Hail and welcome! Stop before the altar, holding aloft the candle. Gaze atits flame. Visualize your life blossoming with creativity, with renewed energy and strength.

If you need to look into the future or past, now is an ideal time. Works of magic, if necessary, may follow. Celebrate the Simple Feast. The circle is released. IMBOLC LORE It istraditional uponImbolc, atsunset or justafter ritual,to light every lamp in the house - if only for a few moments. Or, light candles in each room in honor of the Sun's rebirth. Alternately, light a kerosene lamp with a red chimney and place this in a prominent part of the home or in a window.

If snow lies on the ground outside, walk in it for a moment, recalling the warmth of summer. With your projective hand, trace an image of the Sun on the snow.

1025

Foods appropriate to eat on this day include those from the dairy, since Imbolc marks the festival of calving. Sour cream dishes are fine. Spicy and full-bodied foods in honor of the Sun are equally attuned. Curries and all dishes made with peppers, onions, leeks, shallots, garlic or chives are appropriate. Spiced wines and dishes containing raisins - all foods symbolic of the Sun - are also traditional. OSTARA (circa March 21) Flowersshould belaid onthe altar,placed around thecircle and strewn on the ground. The cauldron can be filled with spring water and flowers, and buds and blossoms may be worn as well. A small potted plant should be placed on the altar.

Arrange the altar, lightthe candles and incense, andcast the Circle of Stones. Recite the Blessing Chant. Invoke the Goddess and God in whatever words please you. Stand before the altar and gaze upon the plant as you say: O Great Goddess, you have freed yourself from the icy prison of winter. Now is the greening, when the fragrance of flowers drifts on the breeze. This is the beginning. Life renews itself by Your magick, the Earth Goddess. The God stretches and rises, eager in His youth, and bursting with the promise of summer. Touch theplant. Connect with itsenergies and, throughit, all nature. Travel inside its leaves and stems through your visualization - from the center of your consciousness out through your arm and fingers and into the plant itself. Explore its inner nature; sense the miraculous processes of life at work within it.

After a time, still touching the plant, say: I walk the Earth in friendship, not in dominance. Mother Goddess and Father God, instillwithinme throughthis plantawarmth forall living things. Teach me to revere the Earth and all its treasures. May I never forget. Meditate uponthe changing of theseasons. Feelthe rousing of energies around you in the Earth. Works of magick, if necessary, may follow. Celebrate the Simple Feast. The circle is released.

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EOSTRA LORE A traditional VernalEquinox pastime:go to afield andrandomly collect wildflowers [Thank the flowers for their sacrifice before picking them, using a collection formula such as can be found in "An Herbal Grimoire" elsewhere in this Book of Shadows]. Or buy some from a florist, taking one or two of those that appeal to you. Then bring them home and divine their magickal meanings by the use of books, your own intuition, a pendulum or by other means. The flowers you've chosen reveal your inner thoughts and emotions.

It isimportant at thistime ofrenewed life toplan a walk(or a ride) through gardens, a park, woodlands, forest and other green places. This is not simply exercise, and you should be on no other mission. It isn't even just an appreciation of nature. Make your walk celebratory, a ritual for nature itself.

Other traditionalactivities include plantingseeds, workingon magickal gardens and practicing all forms of herb work - magickal, medicinal, cosmetic, culinary and artistic.

Foods intune with thisday (linkingyour meals withthe seasons is a fine way of attuning with nature) include those made of seeds, such as sunflower, pumpkin and sesame seeds, as well as pine nuts. Sprouts are equally appropriate, as are leafy, green vegetables. Flower dishes such as stuffed nasturtiums or carnation cupcakes also find their place here. [Find a book of flower cooking or simply make spice cupcakes. Ice with pink frosting and place a fresh carnation petal on each cupcake. Stuff nasturtium blossoms with a mixture made with cream cheese, chopped nuts, chives and watercress.] BELTANE (April 30) If possible,celebrate Beltanein a forestor neara livingtree. If this is impossible, bring a small tree within the circle, preferably potted; it can be of any type.

Create a small token or charm in honor of the wedding of the Goddess and God to hang upon the tree. You can make several if you desire. These tokens can be bags filled with fragrant flowers, strings of beads, carvings, flower garlands - whatever your talents and imagination can conjure.

Arrangethe altar, light the candles and censer, and cast the Circle of Stones. Recite the Blessing Chant Invoke the Goddess and God. Stand before the altar and say, with wand upraised: O Mother Goddess, Queen of the night and of the Earth; O Father God, King of the day and of the forest, IcelebrateYour unionas naturerejoicesin ariotous blaze of color and life. Accept my gift, Mother Goddess and Father God, in honor of Your union.

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Place the token(s) on the tree. From Your mating shall spring forth life anew; a profusion of living creatures shall cover the lands, and the winds will blow pure and sweet. O Ancient Ones, I celebrate with You! Works of magick, if necessary, may follow. Celebrate the Simple Feast. The circle is released. BELTANE LORE Weavingand plaiting are traditionalarts at thistime of year, for the joining together of two substances to form a third is in the spirit of Beltane.

Foods traditionally come from the dairy, and dishes such as marigold custard (see recipes - food) and vanilla ice cream are fine. Oatmeal cakes are also appropriate. MIDSUMMER (circa June 21) Before the rite, make upa small cloth pouch filled withherbs such as lavender, chamomile, St. John's Wort, vervain, or any of the Midsummer herbs listed in "An Herbal Grimoire." Mentally pour all your troubles, problems, pains, sorrows and illnesses, if any, into this petition as you construct it. Tie it shut with a red string. Place this on the altar for use during the rite. The cauldron should also be there or nearby. Even if you use candles to mark the quarters, the red candle in a holder should also be on the altar. For outdoor rituals, light a fire - however small - and drop the pouch into this.

Arrangethe altar, light the candles and censer, and cast the Circle of Stones. Recite the Blessing Chant. Invoke the Goddess and God. Stand before the altar and say, with wand upraised: I celebrate the noon of summer with mystic rites. O great Goddess and God, allnaturevibrateswith YourenergiesandtheEarth isbathed with warmth and life. Now is the time of forgetting past cares and banes; O fiery Sun, burn away the unuseful, the hurtful, the bane, in Your omnipotent power. Purify me! Purify me! Purify me!

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Lay thewand onthe altar. Take up theherbal petitionand light it in the red candle on the altar (or, if outdoors, the ritual fire). When it is burning drop it into the cauldron (or some other heat-proof container) and say: I banish you by the powers of the Goddess and God! I banish you by the powers of the Sun, Moon and Stars! I banish you by the powers of the Earth, Air, Fire and Water! Pause,seeing thehurts andpains burninginto nothingness. Then say: O Gracious Goddess, O Gracious God, onthis night of Midsummermagick I pray that You charge my life with wonder and joy.

Help me in attuning with the energies adrift on the enchanted night air. I give thanks. Reflect upon the purification you have undergone. Feel the powers of nature flowing through you, washing you clean with divine energy.

Works of magick, if necessary, may follow. Celebrate the Simple Feast. The circle is released. MIDSUMMER LORE Midsummeris practically theclassic time toperform magicks of all kinds. Healings, love magick and protections are especially suitable. Herbs can be dried over the ritual fire if you're celebrating outdoors. Leap the fire for purification and renewed energy.

Fresh fruits are standard fare for Midsummer.

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LUGHNASADH (August 1) Placeupon the altarsheaves of wheat,barley or oats,fruit and breads, perhaps a loaf fashioned in the figure of the Sun or a man to represent the God. Corn dollies, symbolic of the Goddess, can be present there as well. Arrangethe altar, light the candles and censer, and cast the Circle of Stones. Recite the Blessing Chant. Invoke the Goddess and God. Stand before the altar, holding aloft the sheaves of grain, saying these or similar words: Now is the time of the First Harvest, when thebounties ofnaturegive ofthemselvesso thatwemay survive. O God of the ripening fields, Lord of the Grain, grant methe understanding ofsacrifice as Youprepare to deliver Yourself under the sickle of the Goddess and journey to the lands of eternal summer. O Goddess of the Dark Moon, teachmethe secretsofrebirth asthe Sunlosesits strength and the nights grow cold. Rub theheads of the wheatwith your fingers sothat the grains fall onto the altar. Lift a piece of fruit and bite it, savoring its flavour, and say: I partake of the first harvest, mixing itsenergieswithmine thatImay continuemyquestfor the starry wisdom of perfection. O Lady of the Moon and Lord of the Sun, gracious ones before Whom the stars halt their courses, I offer my thanks for the continuing fertility of the Earth. May the nodding grain loose its seeds to be buried in the Mother's breast, ensuring rebirth in the warmth of the coming Spring. Consume the rest of the fruit. Works of magick, if necessary, may follow. Celebrate the Simple Feast. The circle is released.

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LUGHNASADH LORE It is appropriate toplant the seedsfrom the fruit consumedin ritual. If they sprout, grow the plant with love and as a symbol of your connection with the Goddess and God.

Wheat weaving (the making of corn dollies, etc.) is an appropriate activity for Lughnasadh. Visits to fields, orchards, lakes and wells are also traditional.

The foods of Lughnasadh include bread, blackberries and all berries, acorns (leached of their poisons first), crab apples, all grains and locally ripe produce. A cake is sometimes baked, and cider is used in place of wine.

If youdo make afigure of theGod from bread,it can beused for the Simple Feast. MABON (circa September 21) Decorate the altar with acorns, oak sprigs, pine and cypress cones, ears of corn, wheat stalks and other fruits and nuts. Also place there a small rustic basket filled with dried leaves of various colors and kinds.

Arrangethe altar, light the candles and censer, and cast the Circle of Stones. Recite the Blessing Chant. Invoke the Goddess and God. Standbefore the altar, holdingaloft the basketof leaves, and slowly scatter them so that they cascade to the ground within the circle. Say such words as these: Leaves fall, the days grow cold. The Goddess pulls Her mantle of the Earth around Her as You, O Great Sun God, sail toward the West to the lands of Eternal Enchantment., wrapped in the coolness of night. Fruits ripen, seeds drop, the hours of day and night are balanced. Chill winds blow in from the North wailing laments. In this seeming extinction of nature's power, O Blessed Goddess, I know that life continues. For spring is impossible without the second harvest, as surely as life is impossible without death. Blessings upon You, O Fallen God, as You journey into the lands of winter and into the Goddess' loving arms.

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Place the basket down and say: O Gracious Goddess of all fertility, Ihave sownandreapedthe fruitsofmy actions,goodandbane. Grantme the courageto plantseeds of joyand lovein the coming year, banishing misery and hate. Teach me the secrets of wise existence upon this planet, O Luminous One of the Night! Works of magick, if necessary, may follow. Celebrate the Simple Feast. The circle is released. MABON LORE A traditional practice is to walk wild places and forests, gathering seed pods and dried plants. Some of these can be used to decorate the home; others saved for future herbal magick.

The foods ofMabon consistof the secondharvest's gleanings,so grains, fruit and vegetables predominate, especially corn. Corn bread is traditional fare, as are beans and baked squash.

1032

Samhain (October 31) Placeupon thealtarapples, pomegranates,pumpkins, squashesand other late autumn fruits. Autumn flowers such as marigolds and chrysanthemums are fine too. Write on a piece of paper an aspect of your life which you may wish to be free of; anger, a baneful habit, misplaced feelings, disease. The cauldron or some similar tool must be present before the altar as well, on a trivet or some other heat-proof surface (if the legs aren't long enough). A small, flat dish marked with an eight-spoked wheel symbol should also be there. [This is just what it sounds like. On a flat plate or dish, paint a large circle. Put a dot in the center of this circle and paint eight spokes radiating out from the dot to the larger circle. Thus, you have a wheel symbol - a symbol of the Sabbats, a symbol of timelessness.]

Prior toritual, sit quietlyand thinkof friends andloved ones who have passed away. Do not despair. Know that they have gone on to greater things. Keep firmly in mind that the physical isn't the absolute reality, and souls never die.

Arrangethe altar, light the candles and censer, and cast the Circle of Stones. Recite the Blessing Chant. Invoke the Goddess and God.

Lift one of the pomegranates and, with your freshly-washed Boline, pierce the skin of the fruit. Remove several seeds and place them on the wheel-marked dish. Raise your wand, face the altar and say: On this night of Samhain I mark Your passing, O Sun King, through the sunset into the Land of the Young. I mark also the passing of all who have gone before, and all who will go after. O Gracious Goddess, Eternal Mother, You who gives birth to the fallen, teach meto know that inthe time of the greatest darkness there is the greatest light. Taste the pomegranate seeds; burst them with your teeth and savour their sharp, bittersweet flavour. Look down as the eight-spoked symbol on the plate; the Wheel of the Year, the Cycle of the Seasons, the End and Beginning of all Creation.

Light a firewithin the cauldron(a candle isfine). Sitbefore it, holding the piece of paper, gazing at its flames. Say: Wise One of the Waning Moon, Goddess of the Starry Night, I createthis firewithin Your cauldronto transform that which is plaguing me. May the energies be reversed: From the darkness, light! From bane, good! From death, birth!

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Light thepaper in thecauldron's flames anddrop it inside. As it burns, know that your ill diminishes, lessens and finally leaves you as it is consumed within the universal fires. [The cauldron, seen as the Goddess.] If you wish, you may attempt scrying or some other form of divination, for this is a perfect time to look into the past or future. Try to recall past lives too, if you will. But leave the dead in peace. Honor them with your memories but do not call them to you. [Many Pagans do attempt to communicate with their deceased ancestors and friends at this time, but it seems to me that if we accept the doctrine of reincarnation, this is a rather strange practice. Perhaps the personalities that we knew still exist, but if the soul is currently incarnate in another body, communication would be difficult, to say the least. Thus, it seems best to remember them with peace and love - but do not call them up.] Release any pain and sense of loss you may feel into the cauldron's flames. Works of magick, if necessary, may follow. Celebrate the Simple Feast. The circle is released. SAMHAIN LORE It is traditional on Samhain night to leave a plate of food outside the home for the souls of the dead. A candle placed in the window guides them to the Lands of Eternal Summer, and burying apples in the hard-packed earth "feeds" the passed ones on their journey.

Forfood, beets,turnips,apples, corn,nuts, gingerbread,cider, mulled wines and pumpkin dishes are appropriate, as are meat dishes (once again, if you're not vegetarian. If so, tofu seems ritually correct).

1034

A RITUAL OF GESTURES Stand in the ritualarea. Stillyour thoughts. Breathedeeply for half a minute or so until composed and calm. Turn your mind to our Deities.

Face North. Lift bothhands to waistheight, palms down. Press your fingers together, creating two solid, flat planes. Sense solidity, foundation, fertility. Invoke the powers of the Earth through the gesture.

Moments Later, turn toward the East. Raise your hands a foot higher, your palms facing away from you (no longer parallel with the ground), and elbows slightly bent. Spread your fingers and hold this position, sensing movement and communication. Invoke the forces of Air through the gesture.

Face South. Lift your handsfully above yourhead. Keepingthe elbows straight, grasp your fingers into tight fists. Feel force, power, creation and destruction. Invoke the forces of Fire through the gesture.

Turn to the West. Lower your hands a foot or so. Bend the elbows, turn your palms upward and cup them, pressing the thumbs against the forefingers. Sense fluidity, the ocean, liquidity. Invoke the forces of Water through the gesture.

Face Northagain. Throw yourhead back and raiseboth hands to the sky, palms up, fingers spread. Drink in the essence of The One, the unknowable, unapproachable ultimate source of all. Sense the mysteries within the universe.

Lower your projective hand (your writing hand) but keep your receptive hand high. Pressing the third, forth and fifth fingers against the palm, lift the forefinger and thumb to create a rough crescent shape. Sense the reality of the Goddess. Sense Her love, Her fertility, Her compassion. Sense the powers of the Moon in the gesture; the force of the eternal seas - the presence of the Goddess. Lower your receptivehand; liftyour projective hand. Benddown the middle and forth fingers toward the palm, and trap them with the thumb. Lift the forefinger and little finger up to the sky, creating a horned image. Sense the reality of the God. Sense the power of the Sun in the gesture; the untamed energies of the woodlands - the presence of the God.

Lower yourprojective hand. Laydown flat. Spread yourlegs and arms until you've created the pattern of a pentagram. Sense the powers of the elements running through you; merging and coalescing into your being. Sense them as emanations from The One, the Goddess and God.

Meditate. Commune. Communicate. When finished, simply stand up. Your rite of gestures is over.

1035

THE LAW OF THE POWER 1. The Power shall not be used to bring harm, to injure or control others. But if the need rises, the Power shall be used to protect your life or the life of others. 2. The Power is used only as need dictates. 3.The Power can be usedfor your own gain, aslong as by doing so you harm none. 4.It is unwiseto accept money forthe use ofthe Power, for it quickly controls its taker. Be not as those of other religions. 5. Use not the Power forprideful gain, for such cheapens the mysteries of the Craft and magick. 6. Everremember that the Poweris a sacred giftof the Goddess and God, and should never be misused or abused. 7. And this is the Law of the Power. INVOCATION OF THE ELEMENTS Air, Fire, Water, Earth, Elements of Astral birth, I call you now; attend to me! In the circle, rightly cast, Safe from psychic curse or blast, I call you now, attend to me! From cave and desert, sea and hill, By blade and wand, cup and pentacle, I call you now; attend to me! This is my will, so mote it be! [This invocation may be chanted while moving or dancing around the altar to raise elemental energy for magickal workings.] PRAYERS, CHANTS AND INVOCATIONS OF AND TO THE GODDESS AND GOD These prayers can be used toinvoke the Goddess and Godduring ritual, just after the circle casting. Of course, any which you compose or are inspired to say and be used as well. A fewchants arealso includedto raise energyor tocommune with the deities. Someof theseinvocations rhyme, andsome donot. But recall the power of rhyme - it link our conscious mind to the unconscious or psychic mind, thereby producing ritual consciousness. Some of these are related to specific deities but, as Dion Fortune wrote: "All the gods are one god; and all the goddesses are one goddess, and there is only one initiator."

1036

INVOCATION TO THE GODDESS Crescent One of the starry skies, Flowered One of the fertile plan, Flowing One of the ocean's sighs, Blessed One of the gentle rain; Hear my chant 'midst the standing stones, Open me to your mystic light; Waken me to your silver tones, Be with me in my sacred rite! INVOCATION TO PAN O Great God Pan, Beast and man, Shepherd of goats and Lord of the Land, I call you to attend my rites On this most magickal of nights. God of the wine, God of the vine, God of the fields and God of the kine, Attend my circle with your love And send Your blessings from above. Help me to heal; Help me to feel; Help me to bring forth love and weal. Pan of the forests, Pan of the glade, Be with me as my magick is made! ISIS INVOCATION Isis of the Moon, You who are all that ever was, All that is, And all that shall be: Come, veiled Queen of Night! Come as the scent of the sacred lotus Charging my circle With love and magick. Do descend upon my circle, I pray, O Blessed Isis! PRAYER TO THE HORNED GOD Horned One of the wilderness, Winged One of the shining skies, Rayed One of the spen'drous Sun, Fallen One of the Samhain cries- I call amidst the standing stones Praying that You, O Ancient One, Will deign to bless my mystic rites- O fiery Lord of the Blazing Sun!

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NEW MOON CHANT TO DIANA Waxing, waxing, growing, growing- Diana's power is flowing, flowing. (repeat) CALL TO THE GOD Ancient God of the forest deeps, Master of beast and Sun; Here where the world is hushed and sleeps Now that the day is done. I call You in the ancient way Here in my circle round, Asking that You will hear me pray And send Your Sun force down. INVOCATION TO THE GODDESS Gracious Goddess, You who are the Queen of the Gods, The lamp of night, the creator of all that is wild and free; Mother of woman and man; Lover of the Horned God and protectress of all the Craft: Descend, I pray, With Your Lunar ray of power Upon my circle here!

INVOCATION TO THE GOD

Blazing God, You who are the King of the Gods, Lord of the Sun, Master of all that is wild and free; Father of woman and man, Lover of the Moon Goddess and protector of all the Craft: Descend I pray, With you Solar ray of power Upon my circle here!

GODDESS CHANT

Luna, Luna, Luna, Diana Luna, Luna, Luna, Diana Bless me, bless me, bless me, Diana, Luna, Luna, Luna, Diana (repeat)

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EVENING CHANT TO THE GOD

Hail fair Sun, Ruler of day; Rise on the morn To light my way. (to be said while watching the sunset)

EVENING CHANT TO THE GODDESS

Hail fair Moon Ruler of night; Guard me and mine Until the light. (to be said while Moon-gazing at night)

GODDESS CHANT

Aaaaaaaaaaaaah Oooooooooooooh Uuuuuuuuuuuuuu Eeeeeeeeeeeeee Iiiiiiiiiiiiii

[These are obviously, the vowels of the English language. Pronounce them as: A-"Ah," O-"O," U-"Oo," E-"E," I-"Eye." Extend the vowels as you vocalize them, stretch the sounds. This produces Goddess awareness, and rouses the psychic mind]

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THE LORE OF NUMBERS

To be used in ritual and magickal workings. In general, odd numbers are related to women, receptive energy and the Goddess; even numbers to men, projective energy and the God.

1. The universe; The One; the source of all.

2. The Goddess and God; The perfect duality; projective and receptive energy; the couple; personal union with deity; interpenetration of the physical and spiritual; balance.

3. The Triple Goddess; the Lunar phases; the physical, mental and spiritual aspects of our species.

4. The elements; the Spirits of the Stones; the winds; the seasons.

5. The senses; the pentagram; the elements plus Akasha; a Goddess number.

7. The planets which the ancients knew; the time of the Lunar phase; power; protection and magick.

8. The number of Sabbats; a number of the God.

9. A number of the Goddess.

13. The number of Esbats; a fortunate number.

15. A number of good fortune.

21. The number of Sabbats and Esbats in the Pagan year; a number of the Goddess.

28. A number of the Moon; a number of the goddess.

101. The number of fertility.

The planets are numbered thus:

Saturn 3 Venus 7 Jupiter 4 Mercury 8 Mars 5 Moon 9 Sun 6

1040

THIRTEEN GOALS OF A WITCH

I. Know yourself II. Know your Craft (Wicca) III. Learn IV. Apply knowledge with wisdom V. Achieve balance VI. Keep your words in good order VII. Keep your thoughts in good order VIII. Celebrate life IX. Attune with the cycles of Terra X. Breathe and eat correctly XI. Exercise the body XII. Meditate XIII. Honor the Goddess and God

RECIPES FOR FOOD

CRESCENT CAKES

1 cup firmly ground almonds 1 1/4 cups flour 1/2 cup confectioner's sugar 2 drops almond extract 1/2 cup butter, softened 1 egg yolk

Combinealmonds, flour,sugarand extractuntil thoroughlymixed. with the hands, work in butter and egg yolk until well-blended. Chill dough. Preheat oven to 325 degrees F. Pinch off pieces of dough about the size of walnuts and shape into crescents. Place on greased sheets and bake for about 20 minutes. Serve during Simple Feast, especially at Esbats.

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BELTANE MARIGOLD CUSTARD

2 cups milk 1 cup unsprayed marigold petals 1/4 tsp. salt 3 tbsp. sugar 1 to 2-inch piece vanilla bean 3 egg yolks, slightly beaten 1/8 tsp. allspice 1/8 tsp. nutmeg 1/2 tsp. rose water whipped cream

Using a cleanmortar and pestle reservedfor cooking purposes, pound marigold petals. Or, crush with a spoon. Mix the salt, sugar and spices together. Scald milk with the marigolds and the vanilla bean. Remove the vanilla bean and add the slightly beaten yolks and dry ingredients. Cook on low heat. When the mixture coats a spoon, add rose water and cool. Top with whipped cream, garnish with fresh marigold petals.

SOFT MEAD

1 quart water, preferably spring water 1 cup honey 1 sliced lemon 1/2 tsp. nutmeg

Boil together all ingredients in a non-metallic pot. While boiling, scrape off the rising "scum" with a wooden spoon. When no more rises add the following:

pinch salt juice of 1/2 lemon

Strain andcool. Drinkin placeof alcoholic meador wineduring the Simple Feast.

BEVERAGES

If you wish to avoid the use of wine, which has long been utilized in religious and magickal rites, there are many other beverages that can be used to toast the Goddess and God. These include (but certainly aren't limited to):

Sabbats: apple juice, grape juice, grapefruit juice, orange juice, pineapple juice, black tea, soft mead, guava nectar, cinnamon coffee, ginger tea, hibiscus tea

Esbats: lemonade, apricot nectar, mango nectar, pear nectar, papaya nectar, peach nectar, jasmine tea, peppermint tea, rosebud tea, milk

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RECIPES FOR INCENSES

To make incenses, simply grind the ingredients and mix them together. As you mix, sense their energies. Burn on charcoal blocks in the censer during ritual.

CIRCLE INCENSE

4 parts Frankincense 2 parts Myrrh 2 parts Benzoin 1 part Sandalwood 1/2 part Cinnamon 1/2 part Rose petals 1/4 part Vervain 1/4 part Rosemary 1/4 part Bay

Burn in the circle for all types of rituals and spells. Frankincense, myrrh and benzoin should definitely constitute the bulk of the mixture.

ALTAR INCENSE

3 parts Frankincense 2 parts Myrrh 1 part Cinnamon

Burn as a general incense on the altar to purify it and to promote ritual consciousness during rituals.

FULL MOON RITUAL INCENSE

2 parts Sandalwood 2 parts Frankincense 1/2 part Gardenia petals 1/4 part Rose petals a few drops Ambergris oil

Burn during Esbats or simply at the time of the Full Moon to attune with the Goddess.

SPRING SABBAT INCENSE

3 parts Frankincense 2 parts Sandalwood 1 part Benzoin 1 part Cinnamon a few drops Patchouly oil

Burn during spring and summer Sabbat rituals.

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FALL SABBAT INCENSE

3 parts Frankincense 2 parts Myrrh 1 part Rosemary 1 part Cedar 1 part Juniper

Burn during fall and winter Sabbat rituals.

RECIPES FOR OILS

To create oils, simply mix themin a bottle. Wear for ritual purposes.

SABBAT OIL #1

3 parts Patchouly 2 parts Musk 1 part Carnation

Wear to the Sabbats to promote communion with the deities.

SABBAT OIL #2

2 parts Frankincense 1 part Myrrh 1 part Carnation 1 part Allspice

Use as the above formula.

FULL MOON OIL #1

4 parts Gardenia 2 parts Lotus 1 part Jasmine

Anoint the body prior to Esbats to attune with Lunar energies.

FULL MOON OIL #2

3 parts Sandalwood 2 parts Lemon 1 part Rose

Another like the above.

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GODDESS OIL

3 parts Rose 2 parts Gardenia 1 part Lemon 1 part Lotus 1 part Ambergris

Wear to honor the Goddess during rituals.

HORNED GOD OIL

2 parts Frankincense 2 parts Cinnamon 1 part Bay 1 part rosemary 1 part Musk

Wear to honor the Horned God during rituals.

ALTAR OIL

4 parts Frankincense 3 parts Myrrh 1 part Galangal 1 part Vervain 1 part Lavender

Anoint thealtar withthis oilat regularintervals topurify and empower it.

1045

OF GATHERING FLOWERS, HERBS AND PLANTS:

Before cutting with the Boline, attune with the plantthrough visualization. Feel its energies. As you cut, say these or similar words:

Olittle plant of (name, such as hyssop, etc.) I ask that you give of your bounty that it may aid me in my work. Grow stronger by my stroke, stronger and more powerful, O plant of (name)!

If it isa tree, substitute theappropriate word (tree ofoak). Gently cut only what you need, and never from very young plants or more than twenty-five percent of the growth. At the base of the plant leave an offering: a silver coin, a bright jewel, a bit of wine or milk, grain, a quartz crystal and so on. Cover the offering and it is done.

OF THE CIRCLE

The magick circle may be fashioned with garlands of flowers sacred to the Goddess and God. Alternately, flowers can be scattered around the perimeter of the circle. The point stones may be ringed with fresh flowers and herbs suitable to the elements, such as:

North: corn, cypress, fern, honeysuckle, wheat, vervain East: acacia,bergamot,clover, dandelion,lavender,lemongrass, mint, mistletoe, parsley, pine South:basil, carnation, cedar,chrysanthemum, dill, ginger, heliotrope, holly, juniper, marigold, peppermint West: apple blossoms,lemon balm,camellia, catnip,daffodil, elder, gardenia, grape, heather, hibiscus, jasmine, orchid

Fresh flowers may be present on the altar or, if none are available, greens such as ferns may be used.

When casting the circle around a tree, youcan use the fruit, leaves, nuts or flowers of that tree to mark out the circle, if desired.

All of these can be used in addition to the cord and stones.

1046

OF THE BALEFIRE:

If you wish to build a fire for an outdoor ritual, it can be composed of all or any combination of the following woods:

Rowan Dogwood Mesquite Poplar Oak Juniper Pine Cedar Apple

If these are unavailable, use native woods. Rites run on the seashore can be illuminated with balefires of dried driftwood collected prior to the rite.

OF THE HOME CIRCLE:

Magickal plants growing outside the home incontainers can be placed around the circle or on the altar during ritual. If you primarily work indoors, choose an odd-numbered selection of sacred plants and grow these in your ritual area. If they need more sunlight, simply move them outdoors and bring inside during ritual. Give them energy and love, and they'll aid you in your worship and magick.

Though anybut poisonousplants canbe used,such plantsas these are recommended:

African Violets Red Geraniums Cacti (all types Rose Ferns (all types) Rose Geranium Holly Rosemary Hyssop Ti (Cordyline terminalis) Palms (all types) Wax Plant (Hoya carnosa)

OF THE CELEBRANT:

Wearfresh flowers and herbs in yourhair and on your body, if you prefer, during the rites. Crowns or caplets of flowers are always appropriate for spring and summer rites. Wear oak and pine during the winter rituals.

You may wishto wear anecklace ofherbs and seeds,such astonka beans, whole nutmegs, star anise, acorns and other seeds and nuts, strung on a natural fiber. Strings of small pine cones may also be worn.

For Full Moon rituals held at night, wear night-blooming, fragrant flowers to suffuse yourself with Lunar energies.

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OF THE TOOLS:

These are suggestions for dedicating the tools prior totheir first use or formal consecration, if any. Perform these with proper visualization and ritual intent.

The Athame or Sword:

Rub the blade with fresh basil, rosemary or oak leaves, at sunrise, outdoors where you will not be disturbed or seen. Lay the sword or Athame on the ground with its point to the South. Walk clockwise around it thrice, scattering bay leaves (preferably fresh) over it. Take up the sword or Athame, stand facing East and, holding it upward but with arms lowered, invoke the God to infuse your Athame or sword with His strength. Point it to the sky, invoking the Goddess to charge your blade with Her love and power.

Wrap yourAthame or swordin red cloth andtake it home. It may be stored in the cloth, if desired.

The Bolline:

Early in the morning, goto a forest (or park, garden,or your indoor garden). Choose the most beautiful and vibrant plants. Touch the point of the Boline gently to these in turn, forging a connection between your Boline and the plants (and, thusly, the Earth).

Next, siton the Earth. Ensuring thatyou are quitealone, draw a pentagram with the Boline's point on the ground. It is done.

The Wand:

If the wand is of wood, take it outdoors at sunsetand rub it with fresh lavender, eucalyptus or mint leaves. Raise it in the air toward the East (or the Moon if it is visible) and invoke the Goddess. At sunrise, take it again outdoors, rub with the fresh fragrant leaves and invoke the God by raising it to the East.

The Pentacle:

Place the pentacle on bare Earth. Lay upon itdried parsley, patchouly, mistletoe, or fresh jasmine or honeysuckle flowers. Sit before it facing North for several seconds, visualizing the pentacle absorbing the Earth's energies. Then pick it up and scatter the herbs or flowers to the four quarters, beginning and ending in the North.

Ifthis must bedone indoors, filla small dishwith fresh Earth and place the pentacle on this. Proceed as above, saving the herbs or flowers to be scattered outdoors at a latter time.

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The Censer:

Fume purerosemary, frankincenseorcopal withinthe censerprior to its first use. Do this for about an hour.

The Cauldron:

Takethe cauldron toa stream, river,lake or ocean. Gather the leaves of some plants growing nearby (at the sea, perhaps seaweed). Dip the cauldron into the water to fill it. Place the leaves in the cauldron, then set it on the water's edge where it is on both water and sand. Place your hands on the cauldron and dedicate it to the Goddess in any words you like.

Emptyand drythe cauldron, andreturn home. Thecharge has been made.

Ifperformed inside, placethe cauldronin alarge basinof water or the bathtub, in a candle-lit room. Add a bit of salt to the water, which should be cold. Proceed as above.

Salt water corrodes metal. Thoroughly wash the cauldronafter immersion in sea or salk water.

The Chalice:

Anoint the base withgardenia, rose or violetoil and fillwith pure spring water. Then set afloat a sprig of ivy, a small rose, a fresh gardenia or some other appropriate flower or herb. Gaze into the Chalice and invoke the Goddess to bless it. You might also wish to take it outside as night, filled with water, and catch the Moon's reflection within it.

The Broom:

It canbe fashioned from anash staff, birch twigsand a willow binding. Brush the broom with chamomile, willow, lemon balm, elder or mallow stalks and branches, then bury these with due solemnity. You might also wish to carve a crescent Moon upon its handle.

The Crystal:

Onthe night ofa FullMoon, rub thesphere with fresh(or dried) mugwort, then take it outside. Hold it up so that it drinks in the light and energies of the Moon. Gaze at the Moon through the crystal by holding it before your eyes. Repeat at least thrice yearly for the best benefits.

The Book of Shadows:

Sewinto the cover of the Bookof Shadows leaves of the sacred herbs vervain, rue, bay, willow or others, if you wish. They should be well-dried and secretly placed by the light of the Moon. The covers of the Book of Shadows should, of course, be covered with cloth for this purpose.

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The Robe:

If you choose to wear one, lay it among sachets filled with lavender, vervain and cedar when not in use. Sew a bit of rosemary or frankincense into the hem while fashioning it, if desired (and if the resulting stains won't show after washing).

OF THE HERBS OF THE SABBATS:

Tobe used asdecorations on thealtar, round thecircle, in the home.

Samhain: Chrysanthemum, wormwood, apples, pears, hazel, thistle, pomegranates, all grains, harvested fruits and nuts, the pumpkin, corn.

Yule: Holly, mistletoe, ivy, cedar, bay, juniper, rosemary, pine. Place offerings of apples, oranges, nutmegs, lemons and whole cinnamon sticks on the Yule tree.

Imbolc: Snowdrop, rowan, the first flowers of the year.

Eostara: Daffodil,woodruff,violet, gorse,olive,peony,iris, narcissus, all spring flowers.

Beltane: Hawthorn, honeysuckle, St. John's wort, woodruff, all flowers.

Midsummer: Mugwort, vervain, chamomile, rose, lily, oak, lavender, ivy, yarrow, fern, elder, wild thyme, daisy, carnation.

Lughnasadh: All grains, grapes, heather, blackberries, sloe, crabapples, pears.

Mabon: Hazel, corn, aspen, acorns, oak sprigs, autumn leaves, wheat stalks, cypress cones, pine cones, harvest gleanings.

OF THE HERBS AND PLANTS OF FULL MOON RITUALS:

Placeupon thealtar allnocturnal, whiteor five-petaledflowers such as the white rose, night-blooming jasmine, carnation, gardenia, cereus, lily, iris; all pleasingly-scented flowers which shall call forth the Goddess. Camphor is also symbolic.

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OF OFFERINGS:

To the Goddess:

Allwatery and earthy flowersand seeds suchas camellia, lily, water lily, willow stalks; those flowers used in Full Moon rituals; white or purple blooms such as hyacinth, magnolia, heather and lilac; sweet-scented herbs and flowers; those dedicated to Venus or to the Moon; rue, vervain and olive; or others that seem suitable.

To the God:

All fiery and airy herbs and flowers such as basil, chrysanthemum, snapdragon, clover, lavender, pine; strongly-scented, clean or citrusy herbs and flowers; those ruled by Mars or the Sun; yellow or red blooms such as sunflower, pine cones, seeds, cacti, thistles and stinging herbs; orange, heliotrope, cedar, juniper and so on.

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OF THE SACRED HERBS OF THE GODDESSES:

Aphrodite: olive, cinnamon, daisy, cypress, quince. orris (iris), apple, myrtle Aradia: rue, vervain Artemis: silver fir, amaranth, cypress, cedar, hazel, myrtle, willow, daisy, mugwort, date palm Astarte: alder, pine, cypress, myrtle, juniper Athena: olive, apple Bast: catnip, Vervain Bellona: belladonna Brigit: blackberry Cailleach: wheat Cardea: hawthorn, bean, arbutus Ceres: willow, wheat, bay, pomegranate, poppy, leek, narcissus Cybele: oak, myrrh, pine Demeter: wheat, barley, pennyroyal, myrrh, rose, pomegranate, bean, poppy, all cultivated crops Diana: birch, willow, acacia, wormwood, dittany, hazel, beech, fir, apple, mugwort, plane, mulberry, rue Druantia: fir Freya: cowslip, daisy, primrose, maidenhair, myrrh, strawberry, mistletoe Hathor: myrtle, sycamore, grape, mandrake, coriander, rose Hecate: willow, henbane, aconite, yew, mandrake, cyclamen, mint, cypress, date palm, sesame, dandelion, garlic, oak, onion Hekat: cypress Hera: apple, willow, orris, pomegranate, myrrh Hina: bamboo Hulda: flax, rose, hellebore, elder Irene: olive Iris: wormwood, iris Ishtar: acacia, juniper, all grains Isis: fig, heather, wheat, wormwood, barley, myrrh, rose, palm, lotus, persea, onion, iris, vervain Juno: lily, crocus, asphodel, quince, pomegranate, vervain, iris, lettuce, fig, mint Kerridwen: vervain, acorns Minerva: olive, mulberry, thistle Nefer-Tum: lotus Nepthys: myrrh, lily Nuit: sycamore Olwen: apple Persephone: parsley, narcissus, willow, pomegranate Rhea: myrrh, oak Rowen: clover, rowen Venus: cinnamon, daisy, elder, heather, anemone, apple, poppy, violet, marjoram, maidenhair fern, carnation, aster, vervain, myrtle, orchid, cedar, lily, mistletoe, pine, quince Vesta: oak

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OF THE SACRED HERBS OF THE GODS:

Adonis: myrrh, corn, rose, fennel, lettuce, white heather Aesculapius: bay, mustard Ajax: delphinium Anu: tamarisk Apollo: leek, hyacinth, heliotrope, cornel, bay, frankincense, date palm, cypress Attis: pine, almond Ares: buttercup Bacchus: grape, ivy, fig, beech, tamarisk Baldur: St. John's wort, daisy Bran: alder, all grains Cupid: cypress, sugar, white violet, red rose Dagda: oak Dianus: fig Dionysus: fig, apple, ivy, grape, pine, corn, pomegranate, toadstools, mushrooms, fennel, all wild and cultivated trees Dis: cypress Ea: cedar Eros: red rose Gwydion: ash Helios: oak Horus: horehound, lotus, persea Hypnos: poppy Jove: pine, cassia, houseleek, carnation, cypress Jupiter: aloe, agrimony, sage, oak, mullein, acorn, beech, cypress, houseleek, date palm, violet, gorse, ox-eye daisy, vervain Kernunnos: heliotrope, bay, sunflower, oak, orange Kanaloa: banana Mars: ash, aloe, dogwood, buttercup, witch grass, vervain Mercury: cinnamon, mulberry, hazel, willow Mithras: cypress, violet Neptune: ash, bladderwrack, all seaweeds Odin: mistletoe, elm, yew, oak Osiris: acacia, grape, ivy, tamarisk, cedar, clover, date palm, all grains Pan: fig, pine, reed, oak, fern, all meadow flowers Pluto: cypress, mint, pomegranate Poseidon: pine, ash, fig, bladderwrack, all seaweeds Prometheus: fennel Ra: acacia, frankincense, myrrh, olive Saturn: fig, blackberry Sylvanus: pine Tammuz: wheat, pomegranate, all grains Thoth: almond Thor: thistle, houseleek, vervain, hazel, ash, birch, rowen, oak, pomegranate, burdock, beech Uranus: ash Woden: ash Zeus: oak, olive, pine, aloe, parsley, sage, wheat, fig

Asthe Craft, wewill takeonly that whichwe need fromthe green and growing things of the Earth, never failing to attune with the plant before harvesting, nor failing to leave a token of gratitude and respect.

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SPELLS AND MAGICK

PROTECTIVE CHANT

Visualizea triplecircle ofpurplish lightaround youbody while chanting:

I am protected by your might, O gracious Goddess, day and night.

Another of the same type: visualize a triple circle and chant:

Thrice around the circle's bound, Evil sink into the ground.

A MIRROR SPELL OF PROTECTION FOR THE HOME

Compose analtar: place acenser inthe center beforean imageof the Goddess. Have a twelve-inch (or so) round mirror there as well. Ring the altar with nine white candles. Burn a protective incense (such as sandalwood, frankincense, copal or rosemary) in the censer. Beginningwiththe candlemost directlybefore theGoddess image, say these or similar words:

Lunar light protect me!

Repeat as you light each candle until all are glowing. Now,holding the mirror, invokethe Goddess inHer lunar aspect with these or similar words:

Great Goddess of the Lunar Light and Mistress of the Seas; Great Goddess of the Mystic Night and of the Mysteries; Within this place of candles bright and with Your mirror nigh; Protect me with Your awesome might while ill vibrations fly!

Standing before thealtar, holdthe mirror facingthe candlesso that it reflects their flames. Keeping the mirror toward the candles, move slowly, clockwise, around the altar, watching the reflected firelight bouncing off your surroundings.

Gradually increaseyour speed,mentally invoking theGoddess to protect you. Move faster and faster; watch the light shattering the air, cleansing it, burning away all negativity and all lines along witch the ill energies have traveled into your home.

Charge your homewith the protectivelight of theGoddess. Race around the candles until you've felt the atmosphere change, until you feel that your home has been cleansed and guarded by the Great Goddess.

When finished, stand once again before the image. Thank the Goddess in any words you wish. Pinch out the candles one by one, bind them together with white cord and store them in a safe place until (and if) you need to use them again for this same purpose.

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A SPELL TO BREAK THE POWERS OF A SPELL

Ifyou believe that a spell hasbeen cast against you, place a large black candle in a cauldron (or a large black bowl). The candle must be tall enough to extend a few inched above the cauldron's rim. Affix the candle to the bottom of the cauldron with warmed beeswax or the drippings of another black candle so that it will not tip over.

Fill the cauldron tothe rim with fresh water,without wetting the candle's wick. An inch or two of the candle should remain above the water. Deep breathe, meditate, clear your mind, and light the candle. Visualize the suspected spell's power as residing within the candle's flame. Sit in quiet contemplation of the candle and visualize the power flowing and growing with the candle's flame (yes the power against you). As the candle burns down, its flame will eventually sputter and go out as it contacts the water. As soon as the flame has been extinguished by the water, the spell will be dispersed.

Break your visualization of the spell's power;see it explode into dust, becoming impotent.

Pourthe water intoa hole inthe ground,a lake orstream. Bury the candle. It is done.

TO PROTECT AN OBJECT

Withthe firstand middle fingers(or yourAthame, ifyou have it with you), trace a pentagram over the object to be protected. Visualize electric-blue or purple flame streaming from your fingers (Athame) to form the pentagram. Say this as you trace:

With this pentagram I do lay Protection here both night and day. And to the one who should not touch Let the fingers burn and twitch. I now invoke the Law of Three: This is my will, so mote it be!

CRYSTAL MAGICK

Crystals andstones are gifts ofthe Goddess and God. They are sacred, magickal tools which can be used to enhance ritual and magick. Here are some of the ways of Earth magick.

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PREPARING THE CIRCLE:

The magick circlecan be laid out withcrystals and stones, if desired, rather than with herbs.

Beginning and ending in the North, lay 7, 9, 21 or 40 quarts crystals of any size around the circle, either inside the cord or in place of it. If the ritual to be conducted within the circle is of a usual spiritual or magickal nature, place the quartz crystals with points outward. If of a protective nature, place with points facing inward.

If youuse candlesto markthe four quartersof themagick circle rather than large stones, ring each candle with any or all of the following stones:

North: Moss Agate, Emerald, Jet, Olivine, Salt, Black Tourmaline East: Imperial Topaz, Citrine, Mica, Pumice South: Amber, Obsidian, Rhodochrosite, Ruby, Lava, Garnet West:Aquamarine,Chalcedony, Jade,Lapis Lazuli,Moonstone, Sugilite

A STONE ALTAR:

Tomake this altar, searchthrough dry riverbeds and seashores for a variety of smoothly-shaped stones. Or check rock shops for appropriate pieces.

Create thealtar itself ofthree large stones. Two smallerones of even size are used as the base, while a longer, flat stone is placed on top of these to form the altar itself. On this place one stone to the left of the altar to represent the Goddess. This might be a natural, river-rounded stone, a holed stone, a quartz crystal sphere, or any of the stones related to the Goddess which are listed below.

Tothe right of the altar, placea stone to represent the God. This might be a piece of lava, a quartz crystal point, a long, thin or club-shaped rock or a God-symbolic stone such as those presented below.

Between thesetwo stones placea smallerstone with ared candle affixed to it to represent the divine energy of the Goddess and God as well as the element of Fire.

Beforethis, place a flat stone to receive offerings of wine, honey, cakes, semi-precious stones, flowers and fruit.

A small,cupped stone (ifone can befound) should be setto the left of the offering stone. Fill this with water to represent that element.

To theright of the offeringstone place aflat rock. Pour salt upon this to symbolize the element of Earth.

Additionally, another flat stone can be placed before the offering stone to serve as an incense burner.

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Use along, thin,terminated quartscrystal as awand anda flint or obsidian arrowhead for the Athame.

Any other tools which are needed can simply be placed on the altar. Or, try to find stone alternatives to them.

This can be used for all types of Craft rituals.

STONES OF THE GODDESSES:

In general,all pink, greenand bluestones; thoserelated tothe Moon or Venus; Water and Earth-ruled stones, such as peridot, emerald, pink tourmaline, rose quartz, blue quartz, aquamarine, beryl, kunzite and turquoise. Stones which are related to specific deities follow.

Aphrodite: salt Ceres: emerald Coatlicue: Jade Cybele: jet Diana: amethyst, moonstone, pearl Freya: pearl The Great Mother: amber, coral, geodes, holed stones Hathor: turquoise Isis: coral, emerald, lapis lazuli, moonstone, pearl Kwan Yin: jade Lakshmi: pearl Maat: jade Mara: beryl, aquamarine Nuit: lapis lazuli Pele: lava, obsidian, peridot, olivine, pumice Selene: moonstone, selenite Tiamat: beryl Venus: emerald, lapis lazuli, pearl

STONES OF THE GOD:

Generally,all orange and redstones; stones relatedto the Sun and Mars; Fire and Air-ruled stones, such as carnelian, ruby, garnet, orange calcite, diamond, tiger's eye, topaz, sunstone, bloodstone and tourmaline.

Stones which are related to specific deities follow.

Aesculapius: agate Apollo: sapphire Bacchus: amethyst Cupid: opal Dionysus: amethyst Mars: onyx, sardonyx Neptune: beryl Odin: holed stone Poseidon: beryl, pearl, aquamarine Ra: tiger's eye Tezcatlipoca: obsidian

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[Pearl and coral have been mentioned in these lists as "stones" because they were anciently thought to be such. Our knowledge of them as products of living creatures leaves us with the ethical question of whether or not to use them in ritual. This must be a personal decision. Beach gathered coral and shells (mother of pearl is from shells) can be used without conflicting with the above statement because the creature has already died by the time the item was found. If you decide not to use them, just remember leather is also a product of a living creature.]

CAIRNS:

Inearlier times, throughout the world,people built mounds or piles of stones. These were sometimes formed to mark the passage of travelers, or to commemorate some historic even, but such cairns usually had ritual significance.

In magickal thought, cairns are places of power. They concentrate the energies of the stones used to create them. Cairns are rooted in the Earth but lift upward to the sky, symbolically representing the interconnectedness of the physical and spiritual realms.

Duringoutdoor circles, a smallcairn, composed ofno more than nine or eleven rocks, can be fashioned as each point of the Circle of Stones. This can be done prior to creating the circle itself.

The nexttime you're insome wild, lonelyplace with aprofusion of stones, clear a place among them and sit. Visualize a magickal need. As you visualize, grasp a near-by stone. Feel the energy beating within it - the power of the Earth, the power of nature. Place it on the cleared ground. Pick up another stone, still visualizing you need, and set it next to the first.

Stillvisualizing, continue toadd stones, buildingthem into a small pile. Keep adding stones until you feel them vibrating and pulsating before you. Place the last rock on top of the cairn with firm ritual intent - affirm to yourself, to the cairn and the Earth that with this final magickal act you're manifesting your need.

Placeyour hands oneither sideof the pile. Giveit your energy through your visualization. Nurse it. Feed it strength and see your need as being fulfilled.

Then leave the cairn alone to do its work.

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A QUARTZ AND CANDLE SPELL:

Have a candle of the color symbolic of your magickal need, according to the following list (or as your intuition tells you):

WHITE Protection, Peace, Purity, Truth, Sincerity, Spirituality

RED Strength, Health, Vigor, Sexual Love, Passion, Protection, Courage,Danger,Warning,Anger,Element ofFire,God oriented, Male aspects

LIGHT BLUE Tranquility, Happiness, Understanding, Patience, Health, Element of Water, Goddess oriented, Feminine aspects

DARK BLUE Impulsiveness, Depression, Changeability, psychism

GREEN Finance, Fertility, Luck, Growth, Employment, Element of Earth, Goddess oriented, Feminine aspects

GOLD/YELLOW Attraction, Persuasion, Charm, Confidence, Intellect, Study,Divination,ElementofAir,God oriented,Male aspects, (Gold) The Great God, The Sun

BROWN Hesitation, Uncertainty, Neutrality, Healing Animals, Poverty

PINK Honor, Love, Morality, Friendship

BLACK Protection from, absorption Evil, loss, discord & Confusion,Lackofcolorandvibrations, Neutrality, Element of Akasha, Spirituality, The Divine, The Void

PURPLE Relief from; Tension, Calming, Healing of severe Disease, Spiritualism,Meditation,Protection,PsychicPower, Element of Akasha, The Divine

SILVER/GRAY Cancellation, Neutrality, Stalemate,(Silver) The Great Goddess, The Moon

ORANGE Encouragement, Adaptability, Stimulation, Attraction, Energy

GREENISH YELLOW Sickness, Cowardice, Anger, Jealousy, Discord

With the tipof acleansed, terminated quartzcrystal, scratcha symbol of your need onto the candle. This might be a heart for love, a dollar sign for money, a fist for strength. Alternately, use an appropriate rune or write your need on the candle with the crystal.

As you scratchor draw,visualize your needwith crystalclarity as if it had already manifested. Place the candle in a holder. Set the crystal near it and light the wick.

As the flame shines, again strongly visualize. The crystal, candle and symbol will do their work.

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A SELF-DEDICATION RITE

Prepare yourself by doing the Ritual Bath and Self Blessing. If you,reperforming this ritual at the sea or a river, bathe there if you so desire.

As you bathe, prepare for the coming rite. Open your consciousness to higher levels of awareness. Breath deep. Cleanse your mind as well as your body.

After bathing, dry and dressfor the journey. Go to aplace in the wild where you feel safe. It should be a comfortable spot where you won't be disturbed by others, an area where the powers of the Earth and the Elements are evident. It may be a mountain top, a desert canyon or cave, perhaps a dense forest, a rocky outcropping over the sea, a quiet island in the center of a lake. Even a lonely part of a park or garden can be used. Draw on your imagination to find the place.

Youneed take nothingwith you buta vial ofrichly scented oil. Sandalwood, frankincense, cinnamon or any other scent is fine. When you arrive at the place of dedication, remove your shoes and sit quietly for a few moments. Calm your heart if you've exerted yourself during your travel. Breathe deeply to return to normal, and keep your mind free of cluttered thoughts. Open yourself to the natural energies around you.

When you're calm, riseand pivot slowly on onefoot, surveying the land around you. You're seeking the ideal spot. Don't try to find it; open your awareness to the place. When you've discovered it (and you'll know when), sit, kneel or lie flat on your back. Place the oil on the Earth beside you, Don't stand - contact the Earth.

Continue deep breathing. Feelthe energiesaround you. Callthe Goddess and God in any words you like, or use the following invocation. Memorize these words before the rite so that they'll spill effortlessly from you, or improvise:

O Mother Goddess, O Father God, Answers to all mysteries and yet mysteries unanswered; In this place of power I open myself to Your Essence. In this place and in this time I am changed; From henceforth I walk the Paths of the Craft. I dedicate myself to you, Mother Goddess and Father God.

(rest for a moment, silent, still. Then continue:)

I breathe you energies intomy body, commingling, blending, mixing them with mine, that I may see the divine in nature, nature in the divine, and divinity within myself and all else. O Great Goddess, O Great God, Make me one with your essence Make me one with your essence Make me one with your essence.

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You may feel bursting with power and energy, or calm and at peace. Your mind might be in a whirl. The Earth beneath you may throb and undulate with energy. Wild animals, attracted by the psychic occurrence, might grace you with their presence.

Whatever occurs, knowthat youhave opened yourselfand thatthe Goddess and God have heard you. You should feel different inside, at peace or simply powerful.

After the invocation, wet a finger with the oil and mark the symbols of the Goddess and God somewhere on your body. It doesn't matter where; you can do this on your chest, forehead, arms, legs, anywhere. As you anoint, visualize these symbols sinking into your flesh, glowing as they enter your body and then dispersing into millions of tiny points of light.

Theformal self-dedication is ended. Thank theGoddess and God for Their attention. Sit and meditate before leaving the place of dedication.

Once home, celebrate in some special way.

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THE DAYS OF POWER

In the past, when peoplelived with Nature, the turningof the seasons and the monthly cycle of the Moon had a profound impact on religious ceremonies. Because the Moon was seen as a symbol of the Goddess, ceremonies as adoration and magick took place in its light. The coming of Winter, the first stirrings of Spring, the warm Summer and the advent of Fall were also marked with rituals.

The Witches,heirsof thepre-Christian folkreligions ofEurope, still celebrate the Full Moon and observe the changing of the seasons. The Pagan religious calendar contains 13 Full Moon celebrations and eight Sabbats or days of power.

Four of thesedays (or,more properly, nights)are determinedby the Solstices and Equinoxes, the astronomical beginnings of the seasons. The other four ritual occasions are based on old folk festivals. The rituals give structure and order to the Pagan year, and also remind us of the endless cycle that will continue long after we're gone.

Four of theSabbats - perhaps thosethat have been observedfor the longest time - were probably associated with the agriculture and the bearing cycles of animals. These are Imbolc (February 2), Beltane (April 30), Lughnasadh (August 1) and Samhain (October 31). These names are Celtic and are quite common among Witches, though many others exist.

When careful observationof theskies led tocommon knowledgeof the astronomical year, the Solstices and Equinoxes (circa March 21, June 21, September 21 and December 21; the actual dates vary from year to year) were brought into this religious structure.

Who first beganworshipping and raising energy atthese times? That question cannot be answered. However, these sacred days and nights are the origins of the 21 Craft ritual occasions.

Many of thesesurvive todayin both secularand religiousforms. May Day celebrations, Hallowe'en, Ground-hog Day and even Thanksgiving, to name some popular North American holidays, are all connected with ancient Pagan worship. Heavily Christianized versions of the Sabbats have also been preserved within the Catholic Church.

The Sabbats are Solarrituals, marking the points ofthe Sun's yearly cycle, and are but half of the Pagan ritual year. The Esbats are the Pagan Full Moon celebrations. At this time we gather to worship She Who Is. Not that Witches omit the God at Esbats - both are usually revered on all ritual occasions.

There are 13 Full Moons yearly, orone every 28 1/4 days. The Moon is a symbol of the Goddess as well as a source of energy. Thus, after the religious aspects of the Esbats, Witches often practice magick, tapping into the larger amounts of energy which are thought to exist at these times.

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Some of the oldCraft festivals, stripped of theironce sacred qualities by the dominance of Christianity, have degenerated. Samhain seems to have been taken over by candy manufacturers in North America, while Yule has been transformed from one of the most holy Pagan days to a time of gross commercialism. Even the later echoes of a Christian savior's birth are hardly audible above the electronic hum of cash registers.

But the old magick remains on these days and nights, and the Craft celebrate them. Rituals vary greatly, but all relate to the Goddess and God and to our home, the Earth. Most rites are held at night for practical purposes as well as to lend a sense of mystery. The Sabbats, being Solar-oriented, are more naturally celebrated at noon or at dawn, but this is rare today.

THE SABBATS

TheSabbats tell osone ofthe stories ofthe Goddessand God, of their relationship and the effects this has on the fruitfulness of the Earth. There are many variations on these myths, but here's a fairly common one, woven into the basic descriptions of the Sabbats.

YULE

The Goddess gives birth to a son, the God, at Yule (circa December 21). This is in no way an adaptation of Christianity. The Winter Solstice has long been viewed as a time of divine births. Mithras was said to have been born at this time. The Christians simply adopted it for their use in 273 C.E. (Common Era).

Yule isa time of thegreatest darkness and isthe shortest day of the year. Earlier peoples noticed such phenomena and supplicated the forces of nature to lengthen the days and shorten the nights. Witches sometimes celebrate Yule just before dawn, then watch the Sun rise as a fitting finale to their efforts.

Sincethe God is also theSun, this marks thepoint of the year when the Sun is reborn as well. Thus, the Witches light fires or candles to welcome the Sun's returning light. The Goddess, slumbering through the Winter of Her labor, rests after Her delivery.

Yule is remnantof early rituals celebratedto hurry theend of Winter and the bounty of Spring, when food was once again readily available. To contemporary Witches it is a reminder that the ultimate product of death is rebirth, a comforting thought in these days of unrest

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IMBOLC

Imbolc (February 2) marks the recovery of the Goddess after giving birth to the God. The lengthening periods of light awaken Her. The God is a young, lusty boy, but His power is felt in the longer days. The warmth fertilizes the Earth (the Goddess), and causes seeds to germinate and sprout. And so the earliest beginnings of Spring occur.

This is a Sabbat of purification after the shut-in life of Winter, through the renewing power of the Sun. It is also a festival of light and of fertility, once marked in Europe with huge blazes, torches and fire in every form. Fire here represents our own illumination and inspiration as much as light and warmth.

Imbolc is also known as Feast of Torches,Oimelc, Lupercalia, Feast of Pan, Snowdrop Festival, Feast of the Waxing Light, Brighid's Day, and probably by many other names. Some female Witches follow the old Scandinavian custom of wearing crowns of lit candles, but many more carry tapers during their invocations.

Thisis oneof thetraditional timesfor initiationsinto covens, and so self-dedication rituals, such as the one outlined in this Book of Shadows, can be performed or renewed at this time.

OSTARA

Ostara (circa March 21), the Spring Equinox, also known as Spring, Rites of Spring and Eostra's Day, marks the first day of true Spring. The energies of Nature subtly shift from the sluggishness of Winter to the exuberant expansion of Spring. The Goddess blankets the Earth with fertility, bursting forth from Her sleep, as the God stretches and grows to maturity. He walks the greening fields and delights in the abundance of nature.

On Ostara the hours of day and night are equal. Light is overtaking darkness; the Goddess and God impel the wild creatures of the Earth to reproduce.

Thisis a timeof beginnings, of action,of planting spells for future gains, and of tending the ritual gardens.

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BELTANE

Beltane (April 30) marks the emergence of the young God into manhood. Stirred by the energies at work in Nature, He desires the Goddess. They fall in love, lie among the grasses and blossoms, and unite. The Goddess becomes pregnant of the God. Witches celebrate the symbol of Her fertility in ritual.

Beltane (alsoknown as MayDay) has longbeen marked withfeasts and rituals. May poles, supremely phallic symbols, were the focal point of Old English village rituals. Many persons rose at dawn to gather flowers and green branches from the fields and gardens, using them to decorate the May pole, their homes and themselves.

The flowers andgreenery symbolizethe Goddess; theMay polethe God. Beltane marks the return of vitality, of passion and hopes consummated.

May poles are sometimes used by Witches today during Beltane rituals, but the cauldron is a more common focal point of ceremony. It represents, of course, the Goddess - the essence of womanhood, the end of all desire, the equal but opposite of the May pole, symbolic of the God.

MIDSUMMER

Midsummer, the SummerSolstice (circa June 21), also known as Litha, arrives when the powers of Nature reach their highest point. The Earth is awash in the fertility of the Goddess and God.

In the past, bonfires were leapt to encourage fertility, purification, health and love. The fire once again represents the Sun, feted on this time of the longest daylight hours. Midsummer is a classic time for magick of all kinds.

LUGHNASADH

Lughnasadh (August 1)is thetime of thefirst harvest, whenthe plants of Spring wither and drop their fruits or seeds for our use as well as to ensure future crops. Mystically, so too does the God lose His strength as the Sun rises farther in the South each day and the nights grow longer. The Goddess watches in sorrow and joy as She realizes that the God is dying, and yet lives on inside Her as Her child.

Lughnasadh, also known as AugustEve, Feast of Bread, Harvest Home and Lammas, wasn't necessarily observed on this day. It originally coincided with the first reapings.

AsSummer passes, Witches rememberits warmth andbounty in the food we eat. Every meal is an act of atunement with Nature, and we are reminded that nothing in the universe is constant.

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MABON

Mabon (circaSeptember 21),theAutumn Equinox,is thecompletion of the harvest begun as Lughnasadh. Once again day and night are equal, poised as the God prepares to leave His physical body and begin the great adventure into the unseen, toward renewal and rebirth of the Goddess.

Nature declines, drawsback its bounty,readying for Winterand its time of rest. The Goddess nods in the weakening Sun, though fire burns within Her womb. She feels the presence of the God even as He wanes.

SAMHAIN

At Samhain(October 31),the Craftsay farewell tothe God. This is a temporary farewell. He isn't wrapped in eternal darkness, but readies to be reborn of the Goddess at Yule.

Samhain, alsoknown as NovemberEve, Feast ofthe Dead, Feastof Apples, Hallows, All Hallows and Hallowe'en, once marked the time of sacrifice. In some places this was the time when animals were slaughtered to ensure food throughout the depths of Winter. The God - identified with the animals - fell as well to ensure our continuing existence.

Samhainis a time of reflection, oflooking back over the last year, of coming to terms with the one phenomenon of life over which we have no control - death.

The Craft feel that on this night the separation between the physical and spiritual realities is thin. Witches remember their ancestors and all those who have gone before.

After Samhain, Witches celebrateYule, and so the Wheelof the Year is complete.

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Surely thereare mysteries buried here. Why is theGod the son and then the lover of the Goddess? This isn't incest, this is symbolism. In this agricultural story (one of many Craft myths) the everchanging fertility of the Earth is represented by the Goddess and God. This myth speaks of the mysteries of birth, death and rebirth. It celebrates the wondrous aspects and beautiful effects of love, and honors women who perpetuate our species. It also points out the very real dependence that humans have on the Earth, the Sun and the Moon and of the effects of the seasons on our daily lives.

Toagricultural peoples, the majorthrust of thismyth cycle is the production of food through the interplay between the Goddess and God. Food - without which we would all die - is intimately connected with the deities. Indeed, Witches see food as yet another manifestation of divine energy.

And so, byobserving the Sabbats, Witches attunethemselves to the Earth and to the deities. They reaffirm their Earth roots. Performing rituals on the nights of the Full Moon also strengthens their connections with the Goddess in particular.

It is thewise Witch who celebrates on theSabbats and Esbats, for these are times of real as well as symbolic power. Honoring them in some fashion is an integral part of Witchcraft.

THE ESBATS

When our earliest ancestors first painted images of their religious rituals on the walls of sacred caves and understood all of Nature to be inhabited by Spirit, there can be little doubt that they first reckoned time by the waxing and waning of the Moon. The primary reason for this is that the monthly cycles of the Moon are far more visible than the slow and subtle changes in the position of the Sun, even to someone who is not especially looking for repeated cycles. One of the earliest calendars known (although its use is still a controversy that may never be settled) is a 30,000 year-old piece of bone from Europe. It is pierced with variously shaped holes in a series of sevens, suggesting the quarters of the Moon, in a loop design, which represents the Lunar cycle from New Moon to Full and back to the New or Dark of the Moon. The artifact, just a few inches across, describes three such Lunar cycles - three months or one season.

Because there are 13 Lunar months in a year, and because the first New Moon does not necessarily coincide with the first day of the first Solar month, the Full Moon, midpoint of the lunar month, may not always fall in the Solar month that is given here. And because there are 13 Full Moons in a Solar year, one month will have two. The second Full Moon to occur in a Solar month is popularly called the Blue Moon.

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JANUARY

To each Lunar monththe ancients assigned a namein accordance with the nature of the activity that took place at that time. The Moon of deepest Winter is the Wolf Moon, and its name recalls a time when our ancestors gathered close around the hearth fire as the silence of the falling snow was pierced by the howling of wolves. Driven by hunger, wolves came closer to villages than at any other time of the year, and may have occasionally killed a human being in order to survive.

The wolf innorthern countries wasat one timeso feared thatit became the image of Fenris, the creature of destruction that supposedly will devour the world at the end of time. The Christian version of the myth would leave it at that, but the myth continues. Like the wolf in the fairy tale of Little Red Ridinghood, which preserves the full idea of the myth but is used only to frighten children, the wolf is slain; and the grandmother, like the world, is brought forth once more.

As the lightof the new-born yearslowly increases andthe Wolf Moon waxes full, it is a good time to look back upon that which has just ended and learn from our experiences. Bid the past farewell and let it go in order to receive the year that has just been born. Learning to let go of that which we would cling to is one of the greatest secrets of magick.

FEBRUARY

The Moon followingthe Wolf Moonis the StormMoon. Whetheryou meet with a coven on the night of the Full Moon, salute Her in a solitary ritual, or simply blow Her a kiss, bear in mind the magick of this night and the nature of the storms of February. Unlike the boisterous storms of the light half of the year, which are accompanied by the clashing of thunder and the flinging of lightning bolts, the storms of February come in silence. They blanket the world in coldness in keeping with the nature of the dark half of the Wheel of the Year. But beneath the blanket of cold and silent snow, Nature rests, as we do when in the realm of the Spirit that is called death; and like those in the world of Spirit, Nature prepares for life anew.

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MARCH

The Moon following the Storm Moon is the Chaste Moon. Like Diana, chaste Goddess of the Moon, all of Nature at this moment is pure potential waiting to be fulfilled. The Goddess has many forms: The maiden pure and lovely as the snow of February, the seductive enchantress of the night, or the Crone ancient and wise. As the Goddess can change Her form according to the Moon or according to Her will, ever renewing Herself, ever beginning again, se can we, Her children, always begin again by discovering new potential within ourselves. When you cast the Circle of the Chaste Moon, when the candles have been lit and the incense burned, look deep within yourself to discover what potential lies there waiting, like the Maiden, to be fulfilled.

As it is the time forthe planting of seeds on the material plane, so may it be time to do so on the psychic planes as well. On the night that the Seed Moon (another name for the Chaste Moon) of March is full, cast your magick Circle. Then before the rite has ended, select the spiritual seeds you would like to plant. They may be seeds of wisdom, seeds of understanding, or seeds of certain magickal skills. Then by an act of will, plant these seeds in the fertile soil of your subconscious mind with the firm commitment that they will be nurtured and cultivated in the months that lie ahead, so that they will grow and flower and bear fruit.

APRIL

Asthe Hare Moonof Aprilwaxes full,observe therabbits leaping and playing, carefree in their mating and joyful in their games, and as you cast your Esbat Circle and joyfully dance the round, feel within your heart the carefree nature of the wild creatures that are also children of the Old Gods.

MAY

This time ofthe Sacred Marriage of the Godand Goddess is the Dyad Moon, the time when the two become one, when all things meet their opposites in perfect balance and in perfect harmony. As you cast your Circle this night of the Dyad Moon, adorn it with apple blossoms, and light candles of white. When the sacred round has been danced, sit a moment and reflect. Seek harmony in all things. As the dark half of the Wheel of the Year balances the light, as heat balances cold, recall the words of the Goddess, "Let there be beauty and strength, power and compassion, honor and humility, mirth and reverence, within you." And then before the rite is ended, if it is appropriate, become one with your working partner, physically as well as spiritually.

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JUNE

Afterthe spectacular flowers of May have passed and the bees have gathered their pollen and nectar, the hives are filled with honey that is waiting to be gathered. In ancient times much of this honey was made into a drink called mead by a fermentation process similar to that of making wine. The "Moon in June" is the Mead Moon. Mead has been considered to have magickal and even life-restoring properties in many of the countries of ancient Europe, and it was the drink of many of the great heroes of legend.

Thelegendary figureRobin Hood, whois acceptedhistorically as being a composite of several peasant leaders during the reign of King Richard I, is also generally accepted by Pagans as being one of us. One reason is that Robin was a popular Witch name, and also because he was always described as being dressed in green, symbolic of the Green Man of Sherwood Forest. Lincoln green, which is made from woad, the dyestuff used by the Picts of ancient Britain and the Druid priestesses, is also a color that symbolizes, historically, the Pagan peasantry. Among the articles robbed from the rich by Robin Hood are "met and met." This probably means "meat and mead." In the myth of Odin, one of His quests is for the Poetic Mead of Inspiration, which He returns to the realm of the Gods where it belongs, but a few drops fall to Earth, and this may be had by anyone who can find them.

Onthe night thatthe Mead Moonwaxes full, afterthe Circle has been cast and dancing done, fill the cup with mead (if it is available), sweet wine, or an herb tea sweetened with honey. Sip the sweet drink and sit quietly and make yourself a vessel ready to receive the inspiration of the higher realms. Become a mead cup ready to be filled, not with the brew of everyday life but with the clear, bright liquid of illumination. Every time this ritual is performed, even if there are no immediate results, you are becoming a more perfect vessel for divine inspiration.

If the night of the Mead Moon is very close to the Summer Solstice, the results of this exercise can be very powerful. If the Mead Moon is full on Midsummer Night, then the priestess into whom the Moon is Drawn should be prepared.

JULY

As the Wort Moon of July waxes full, this is the time for gathering of herbs. The word wort is old Anglo-Saxon for "herb." When the magickal herbs have been gathered and hung to dry, the time of the Wort Moon is the time to give thanks to the spirits who dwell in the herb garden, and to leave them an offering. Perhaps as you place an offering in the moonlit garden, they will whisper to you other secrets of herbal magick.

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AUGUST

One day atmid-month we realize that therobins and wrens that were nesting nearby have simply vanished. Their lovely songs have been replaced by the shrill calls of the bluejays, who were so silent during the nesting season.

As August progresses the days are still hot but nighttime temperatures are beginning to cool, and the late afternoon thunderstorms that bring the cooler air also bring about the ripening of tomatoes.

In thefields and meadowsand along roadsidesnow thereare wild herbs to be gathered. There are goldenrod, Queen Anne's lace, and milkweed - all awaiting the natural dyer who can extract from them tan, green, and bright yellow respectively, for dyes and for natural inks for talismans. Among the medicinal herbs to be collected at this time is boneset, which does not help broken bones to heal but is a febrifuge that was used as a remedy for "Breakbone Fever" in the 1840s. Milkweed pods with their silken fluff, goldenrod, and wild grasses and grains gathered now will be dried in time to adorn the altar at the Autumnal Equinox.

As thearomatic herbs begin tofill the rafters inthe dry heat of the attic, and the braids of onions and garlic fill the cool darkness of the root cellar, the golden grain and yellow corn ripen in the fields under the waning August Sun.

Tothe Ancients thiswas the Barley Moon,a time to contemplate the eternalness of life. Just as we are descended from the first woman and the first man, who descended from the Gods, so is the grain of the bread that we eat descended from the first grain ever gathered. By ritually eating the Lammas bread we are participating in a chain of events that stretches back through time to the Gods themselves. And here before us in the ripening fields is the promise of the future.

Everywhere there is abundance -in herb garden, the vegetable garden, the field, and the orchard. The pantry shelves are lined with glistening glass jars that are filled with colorful fruits and vegetables preserved for Winter days; quarts of red tomatoes, cucumbers in slices or spears, dark red beets with cloves and cinnamon sticks, the yellow of corn, the orange of carrots - a feast for the eyes as well as the palate. The house is filled with delightful aromas as pickling spices are added to crocks of brine and exotic chutneys simmer on the stove.

But thetime of abundance isdrawing to a close. The fireflies of June and July have given way to katydids, whose scratchy calls to one another fill the evening air of August with the promise of frost in six weeks.

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SEPTEMBER

Sincewine was, and is, such asacred fluid, the Pagans of old naturally named this Lunar month the Wine Moon. As you celebrate the night of the Full Wine Moon and dance the magickal round in the moonlit Circle, pour some white wine in a silver cup. Before the rite is ended, if possible, catch Her reflection in the liquid, then take a sip. As the Moon-blessed wine casts its inner glow, sit quietly and feel your own spirit, of which the wine is a symbol. As the body is stilled and the spirit soars, feel on this night of magick a sense of the kind of transformation that takes place during true spiritual initiation.

Today the term HarvestMoon is appliedto the Full Moonnearest to the Autumnal Equinox. This is because, it is said, in other times when harvesting was done by hand, as the days grew shorter farmers were able to work into the night in the brightness of Her light.

OCTOBER

Atthis timeof yearthe abundanceof fruit andvegetables begins to slow. It is a time when our ancient ancestors gathered what they could store and then supplemented their Winter diets either by hunting wild animals or by slaughtering domestic ones. So this Lunar month is called the Blood Moon. As you cast the Esbat Circle on this moonlit Autumn night and fill the cup with blood-red wine, know that you will be joined in the sacred dance not only by the unseen presence of departed friends and family so close at this time of year, but also by the spirits of animals as well, perhaps of those that have died so that we may have food. In this age of assembly line slaughterhouses and meatpacking plants, it is especially appropriate that on this night of the Blood Moon we who are on the Pagan path ritually ask the understanding of our animal sisters and brothers, bless them, and bid them merry meet, merry part, and merry meet again.

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NOVEMBER

As theWinter Sun wanes andthe Snow Moon waxesfull, cast your Circle in the warm glow of candlelight. Salute the Moon in Her snowy whiteness and breathe in the coolness of Her light. Become as still as this Winter night, and know that the activity of the warm light months is behind us. Ahead are the dark months of the year. The Spirit is most active when the body is most still.

DECEMBER

The Full Moon nearestthe Winter Solstice is the OakMoon, the Moon of the newborn year, the Divine Child. Like the Divine Child who is born to die and dies to be reborn anew, the ancient Oak has its trunk and branches in the material world of the living, while its roots, the branches in reverse, reach deep into the Underworld, symbolic land of the Spirit. As the roots probe downward into the grave-like darkness of the Earth, its branches grow ever upward toward the light, to be crowned by sacred Mistletoe. At this most magickal time of the year, as the light of the old dying year wanes and the Oak Moon waxes to full, cast your Circle wearing Mistletoe in your hair. Let this token remind you that like the Oak, we too dwell simultaneously in two worlds - the world of physical matter and the world of Spirit. As you invoke the Goddess of the Moon, ask that you become ever more aware of the other side of reality and the unseen forces and beings that are always among us.

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Consciousness & Politics

Below is rough draft overview of my "worldview" as presented in the book I'm working on "CONSCIOUSNESS AND POLITICS". It is definitely a "new age" interpretation of epistemology, metaphysics, metapsychology, ethics and politics. Comments welcome.

EPISTEMOLOGY: (how we find truth) We must recognize that knowledge and truth will always be elusive and subjective. As Rupert Sheldrake points out, even "natural laws" seem to be evolving. They are not static and unchanging. A balance of intuition, reason and empirical methods must be applied in seeking knowledge in any field, though the appropriate balance of methods will depend on the field. And these can be used to prove that some viewpoints are more accurate than others, even if they aren't the "ultimate, final truth". Today humans are becoming aware that humans "construct" reality, create truth, rather than discovering it. Reality is not some objective, knowable entity created by God or natural law. It is an evolving, ever-changing process. Individuals know reality through their particular personal/social/political "psychic grid". What is important is for each of us to decide what psychic grid we choose to work from and how to change it if we choose. Each of us can create philosophically/emotionally gratifying reality. We don't have to just go along with what the power structure calls reality.

METAPHYSICS: (the nature and purpose of reality) Consciousness is both the nature and the propose of reality. I choose to call the nature and purpose of reality "consciousness" because the new sciences show principles like consciousness operate throughout reality. At the subatomic level I equate the dynamic, yang force with imagination and will, and the integrating, yin force with memory and creativity. There is an inherent drive to evolve, for the propose of exploring full the potentials of consciousness, and, ultimately, to develop into fully self-conscious beings like ourselves.

There may well be an ever evolving "morphogenetic field" of human consciousness. Individual consciousness survive and passes from body to body over many life times in a process known as "reincarnation". The concept of consciousness must replace the concept of god. For if we know that consciousness is the basis of reality, and if we relate that to the fact that we all have consciousness, then it is obvious to all that we are the personification of natural, not "divine" principles of reality. The word god just confuses people, making them think that there is some divinity apart from and above from themselves. Moreover, as experience has shown, the concept of god is so easily corrupted by authoritarianism as to be worse than useless -- ie. totally counter-productive. How many people have been persecuted and murdered in the name of this, that or the other "god"?? People of good will must recognize this and give up the word god. We are the product of our own conscious evolution for our own conscious purposes. We created ourselves -- and we did not create ourselves to live in ignorance of that fact or to make ourselves suffer!!

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METAPSYCHOLOGY: (spiritual psychology) We know that the human brain is really three brains: the original reptilian and mammalian brains controlling automatic and reflexive survival functions, and, heaped over these, the unique human "neo- cortex" which contains enormous intellectual and creative potentials. Humans do not have to be content to be ruled by their "lower brains," by their most basic needs for survival, procreation and status. Abraham Maslow points out there is a psychological need hierarchy. If humans remain stuck on fulfilling the lower needs (safety, belonging, esteem) and ignore fulfillment of the higher needs (self-actualization, humanistic values, peak experiences) they become frustrated, obsessive, and addicted -- to food, drink, sex, power, money. The need hierarchy and the concept of chakras describe essentially the same phenomena. Humans rise up the need hierarchy or chakras in 3 ways: 1) by being aware that they in fact exist; 2) by creating a culture which suggests simple, as opposed to extravagant, definition of what fulfillment of these basic needs are and then creates institutions which make sure these basic need are fulfilled; 3) by having myths, symbols, and rituals which reinforce the existence and fulfillment of all human physical, emotional and spiritual needs. Cultures worldwide have too little of the knowledge, attitudes and structures needed to boost us up our need hierarchies. However, through education and meditation humans can develop their higher brain, move up the need hierarchy, rise to higher consciousness. They can lose the desire for obsessive material accumulation, develop a tolerance for individual diversity, experience love and connectedness with all living things, give up the need to dominate, exploit or direct them, fulfill their individual potentials and even experience cosmic consciousness, cosmic ecstasy.

ETHICS: (What values we should pursue, how we should act towards one and other) I believe in a yin-yang ethical system. One in which hedonism/self-actualization are the yang goals, and utilitarian "what's best for all" the yin goals. I believe our actions towards one and other must also be very "yin-yang". The yang is the libertarian view that the individual is free to do as she/he pleases as long as she/he doe not harm others. The yin is non-violence, cooperation and mutual aid. They are both necessary and totally complementary.

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POLITICS: We must begin to understand Gandhi's message that all conflicts - personal and political, individual and group, local, regional and global - should be resolved through non- violent mediation instead of police and military violence. Today's great nation states have been created and maintained by violence. Without violence they, would crumble, to be replaced by networks of non-violent communities. Individuals must be free to establish or choose their own ethical system and then join in free, self-governing communities with those who share those views. However, this "yang" commmunitarianism must be complemented by the "yin" values of non-violent conflict resolution between communities and mutual aid to all afflicted humans, whateve their community. Our means to creating this society should be nonviolent as the ends we seek. We should be assertive as possible, starting as soon as possible.

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A Mother's Day Message

Everyone has a mother. She is usually regarded with much love and affection, as the benign, loving presence in our childhood. That is, unless she was abusive, in which case her kids usually write books about her later. But who could forget the apprehension and downright FEAR you'd have if you had pulled your sister's hair, or written on the walls with a crayon, or got caught snitching a cookie from the cookie jar. The fear was not that of an innocent victim of oppression, but of a wrongdoer facing just punishment. The fear and loathing would inevitably subside after your behind would stop smarting, and she'd be back to being Benevolent Mom again. As it is with our mother, so is it with the Earth Mother. Those who live in harmony with Her prosper, their needs met from Her bounty. Those who do violence to Her, however, risk Her wrath. The Mother is not just mild Demeter and sweet Parvati, but dark Hecate, the fierce Durga, and the absolutely horrifying Kali. She cares for us and loves us, and Her patience is near boundless. But Her patience has limits. We live in a time when more rape has been perpetrated on Her than in any other time of our existance as a species. Her Body has been defiled by mining and over-building. Her exhalations have been made foul by the smoke of cars and factories. And from Her Sacred Body, the Anglo has extracted what could be the seeds of our extinction--the Uranium used in both weapons production and nuclear power. The sacred Hopi prophecies speak of the world being defiled by "...a bowl full of ashes." This could mean the various atmospheric and underground detonations of nuclear weapons, or the accidents at Chernobyl and Three Mile Island. I believe that this Bowl Full Of Ashes is not only these, but refers to all the destruction we have wrought on Our Mother. I have had some information revealed to me, in a way that seems to suggest that the Mother was speaking to me, both through Big Dreams and through an uncanny transmission I got while hanging out at Sepulveda Dam Basin. This is not a boast--this is something which I simply HAVE to talk about. We who strive to walk in harmony with The Mother, be you Wiccan, or Shamanist, or just someone who cares, have an awesome responsibility. Putting it simply, we are the ONLY FORCE STANDING BETWEEN THE PEOPLE OF EARTH AND HER RIGHTEOUS WRATH. Our efforts might not be entirely enough to stay Her fury, considering the dramatic upswing in natural disasters that have occured over the last 10 years, but it is obvious that WE MUST TRY. Shamanism has been "rediscovered" for a very basic reason. It means the possibility of healing this Planet and regaining awareness of Our Mother's will. We must guard against this tradition being bastardized and cheapened by those who commercialize these ways, and be very careful to not fall into the trap of honoring Mother to the point of forgetting the Sky Father, and forgetting that both Mother and Father are the ways that The Source Of All is revealed to us in a form we can understand. We must also be careful to whom we reveal information, being mindful that an unstable mind given some of this knowledge is EXTREMELY DANGEROUS. But most importantly, Our Mother is calling us to restore our link with Her, and to work towards her healing. We have a lot of work ahead of us. Our very lives depend on it. For The Earth Mother...ALWAYS!!!!!

Enju. Michelle Klein-Hass

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Memory, A Proposed New Model

We will be usinga chart based on a simplified model of Laser Holography to look at the nature of consciousness and memory. This model will be very simplified, but necessitate a brief layman's introduction to the principles of physics involved in holography. It is no accident that mystics and wise men of all ages have often spoken about certain aspects of mental and spiritual activity, as well as knowledge in terms relating to light. Please keep in mind that this is a MODEL only, and will fall far short of expressing the true complexity of the subject. Holographic Imaging Model of Consciousness _____________ / /| / / | /____________/ | Laser [reference] | | | ______ Prism [beam] | OBJECT | / / | coherent |-->->->->->->-| | / / |>=>=>=>=>=| |___________|/ |)=>=>=>=>=| / // ______| light |/ / // // / // [working beam] // / [reflected image] // / // / // _______ //_______ ____ ____ MIRROR SCREEN The characteristic of a laser that makes it so useful is that it is the source of "pure" or coherent light. "Normal" light is composed of many frequencies which are all jumbled together and out of phase. Try to picture the set of ripples generated in a still pool of water when just one pebble is dropped in. All of the wave crests are equidistant and in phase and highly regular, aren't they? This is analogous to laser light. Now picture the same pool, only toss in a random handful of pebbles, the results are quite different aren't they? This is analogous to "normal" light. The laser generates coherent light which enters a prism that splits the beam in two: (1) the Reference Beam, and (2) the Working Beam. The working beam is, in turn, reflected from a mirror and redirected back to the object being illuminated. When the wave fronts of the two beams collide on the surface, they create an "interference pattern" which is reflected to the screen or photographic plate. This interference pattern, when properly viewed, recreates the 3 dimensional image of the original object. At first look, one might well say: "O.K.,this works well for an explanation of a laser light show, but what bearing does it have on the operation and function of the human mind?" I see the symbolism in this model as follows: 1) The coherent light is the "light" or conscious(ness) energy of the Aether, sort of the "Universal Mind" if you will. 2> The Prism symbolizes two of the directional functions of the "Higher Self; that of illuminating both the object form its own standpoint, and of providing "light" (consciousness) for the Mirror. 3. The Mirror represents a function of the sub conscious mind in the creation of "attention" or focusing of consciousness on the world.

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4. The Screen (photographic plate) is the storage mechanism/process for what we call memory. Therefore the Prism, Mirror, and Screen may all be used to symbolize certain portions of the mind or mental processes in a human being. Because the Prism, Mirror,and screen are a part of the individual and unique to that individual, the actual "records" or memories (and consciousness) of the same event or object will vary a great deal form one individual to another. None of these functions exists in isolation from the others, so there is a process of "feedback" going on at all times between them. The nature of the recorded "images" will "color" and modify both the prism and the mirror, thereby modifying the quqlity of all future images, memories, or recordings. This is one of the reasons that memories of past events can color or distort our present perceptions of reality so thoroughly. One of our tasks (many would call it a "Great Work") in our lifetime is to try to "purify" or refine the quality of the Prism function, so that the "light" that forms the "working beam" is as close to identical in quality to the "reference beam" as possible. Some call this process tha attaining of consciousness of the Higher Self. Another task is to "polish" and learn control over the mirror function so that the reference beam may be directed more precisely and with little or (ideally) no distortion upon the objects/events of our attention. Yet a third task is to do our best to perfect the recording mechanism of the screen, in order that the meory- image be as faithful as possible to what was presented to it. Another point worth keeping in mind at this point is that ALL memories, no matter how distorted and/or "colored" are REAL to the individual possessing those memories. This fact may well explain the apparent anomaly of people suffering from PROVABLE no-existent abuse at an early age. If a traumatic and non-understood (or misunderstood) event occurs to an individual at an early age, the only recording will be one of trauma and an individual can be easily "talked into" (by self or others) putting that trauma into a frame of reference that can be presently understood. The fact That a meory is misunderstood, distorted, etc., does not make the any less "real" in their effect on the individual, and it must be dealt with as such. Another interesting point is that these "holgrams" or memory images can cometogether in a synergy where the sum of the parts becomes greater than the whole in a process of "constellation" (in Jungian terms) and form whole "complexes" which take on a (seeming?) life of their own. If these complexes are encouraged to grow and flourish, they can also be percieved by (some) others as some sort of "other worldly beings" and can be further fed and strengthened by others until they become Archetypal in nature. This process could well be the cause of many of the "Angels" and "Demons" of the Christian and other Pantheons.

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Some Magical Musical Selections

This is a small listing of 'New Age' music derived in part from suggestions in the book 'Vision Quest' by Nevill Drury (Prism Press,1984), and my own limited personal experience. These albums almost all contain exclusively instrumental tracks, usually long & to varying degrees 'transcendental',suggestive of 'altered states'or just pleasant background music well suited for meditation, magick, etc.

Fripp & Eno: Evening Star

Edgar Froese: Aqua Ages Epsilon in Malaysian Pale

Klaus Schulze: Irrlicht Cyborg Timewind Blackdance Moondawn Mirage

Tangerine Dream: Alpha Centauri } in a boxed set: In the Beginning Zeit } Atem } Force Majeure Phaedra Rubycon Encore Stratosfear

Brian Eno: Discreet Music Ambient 1: Music for Airports Ambient 3: Day of Radiance (by Laraaji; produced by Eno) Ambient 4: On Land

Ash Ra Temple: New Age of Earth Join Inn

Steve Halpern: Zodiac Suite

Mike Oldfield: Ommadawn Incantations Tubular Bells

Kay Gardner: Moods and Rituals

Jade Warrior: Waves

Robert Bearns & Ron Dexter: Golden Voyage

Jan Garbarek Dis

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Kitaro: Oasis

Paul Horn Inside the Great Pyramid Inside The Taj Mahal

Philip Glass: Koyaanisqatsi (soundtrack) Einstein on the Beach (boxed set) North Star Glassworks

Jean Michel Jarre: Equinoxe Oxygene

Vangelis: Soil Festivities Ignacio

A resource book of inner space music compiled by Anna Turner and Stephen Hill based on a selection of music played by KPFA, Berkeley over the last 10 years - 'The Hearts of Space Guide' is reportedly available from PO Box 31321, San Francisco, CA 94131

Anyone with other musical suggestions feel free to add to this list as you will.

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ASCII MUSICAL NOTATION developed by Leigh Ann Hussey with help from Shadowthought and Josh Gordon

Each line of the music consists of 4 lines of music. The time signature(s), the lines between bars, and each note take up one column, with modifiers such as sharps, flats, and dots extending a note up to three columns. The time signature is written at the beginning in the obvious way. Three vertical bars (lines 2 to 4) mark the divisions between measures. Lines 1 to 3 indicate note durations, as follows:

1/16 1/8 1/4 1/2 dotted-1/2 1/8 1/4 note note note note note rest rest = _ | | | | | ' % | | | o o.

Line 4 indicates the pitch. The numbers 1 to 8 mark the octave including middle C (A through F); 1' to 8', one octave above middle C; 1" to 8", two octaves above middle C; '1 to '8, the octave below middle C. A number followed by a # is a sharp; a number followed by a lower-case b is a flat. Underscores connecting a note to the next note indicate a slur. Consider the following examples:

HOOF AND HORN

| | | || 4 | | | | | | | | | | | | | | | | || - | | o | | | o | | | | | | | | o || 4 1 7b 1 | 1 7b 1 | 1 3b 2 7b | 7b 2 1 || Hoof and horn, hoof and horn, All that dies shall be re-born. Corn and grain, corn and grain, All that falls shall rise a- gain.

PATIENCE/WAITING MEDICINE CHANT

____ | ____ | || 4 | | | | | | | | | | || - | | | o | | | | o | || 4 3' 5' | 5' 2' 2' 1' | 6__6 || Hey Yah Hey Hey Yah

CALYPSO CHANGING CHANT (1) and (2) mark beginnings for round

(1) _ _ | _ _ | _ _ | 5 | | | | | | | | | | | | | | | | | | | | | - | | | | | | | | | | | | | | | | | | | | | 4 3' 2' 1' 7 6__1' | 7 1' 2' 5 3'_1' | 3' 2' 1' 7 6__1'| We come from the fire, Living in the fire, Go back to the fire,

(2)

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_ _ | | | _ _ | | | | | | | | | | | | | | | | | | | | | | | | | | o | o. o | o | | | | | | | | | | | 7 1' 2' 7 1' | 3' 4'| 5' 4' 3' 1'| 3' 3' 3' 3' 4'_4'| turn the world around! We come from the fire, Go back to the fire,

_ _ || | | | | | || | | | | o || 2' 2' 7 7 1' || turn the world around.

ADDITIONAL We come from the mountain, living in the mountain, VERSES: Go back to the mountain, turn the world around! We come from the mountain; Go back to the mountain, turn the world around!

(Also: spirit, ocean, prairie, forest, river, water, etc.)

I'm the hundreth monkey, we're a hundred monkeys, Be the hundreth monkey, turn the world around! Be the hundreth monkey, Be the hundreth monkey, turn the world around!

AUM SHIVAYA VASHI

___ ___ | | ___ ___ | || 4 | | | | | | | | | % % | | | | | | | | | | % % || - | | | | | | | | | | | | | | | | | | | || 4 1 5 4 3 2 4 | 5 1 | '7 4 3 2 1 3 | 4 '7 || Aum Shiva--ya- Va-shi, Aum Shiva--ya- Va-shi, ...

From Crowley: "Note that 'shi' means rest, the absolute or male aspect of the Deity; 'va' is energy, the manifested or female side of Deity. This mantra represents the whole course of the Universe, from Zero through the finite back to Zero."

GOD/GODDESS CHANTS

____ | _____ | | _____ _____| | | _ | || 2 | | | | | | | | | | | | | | | | | | | | | | ' | | | | || - | | | | | | | | | | | | | | | | | | | | | | | | | o || 4 1 1 1 | 1 1 1 |'7 '7 | 1 1 1 1 | 1 1 | 1 1 | '7 '7 | 1 || I-sis,A- star-te, Di- a- na, He- ca-te, De- me-ter,Ka- li, In-na- na. O-din,Cer-nun-nos, Merd-dyn,Man-na-nan,He- li-os, Shi-va, Horned One.

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From: Claudia Slate To: Zhahai Stewart Msg #35, 14-Jan-89 > Subject: Re: Lilith

In response to your request for information on Lilith, I looked her up in "The Woman's Encyclopedia ofMyths and Secrets" by Barbara Walker and published by Harper and Row. (1983). This book was strongly recommended to me by a Dallas parapsychology teacher, (male at that), who felt I might enjoy and benefit from this study of sexism, which is dealt with in the book from both historical and mythical viewpoints.

I found this information, which I have paraphrased for the most part.

Lilith, (also know as Lilit), was a relic of an early rabbinical attempt to assimilate the Sumero-Babylonian Goddess Belit-ili, or Belili, to Jewish mythology. to the Canaanites, Lilith was Baalat, the "Divine Lady". Hebraic tradition said Adam married Lilith because he grew tired of mating with animals, a common custom of Middle-Eastern herdsmen, though the Old Testament declared it a sin. Moslems were insistent on the male-superior sexual position and apparently Lilith was not Moslem, disagreed with Adam and flew away to the Red Sea.

God sent angels to bring Lilith back, but she refused to return. She supposedly spent her time mating with "demons" and gave birth to "a hundred children a day". (Busy woman!) So God had to produce Eve as Lilith's more docile replacement. Lilith became the "Great Mother" of settled tribes who resisted invasions of nomadic herdsmen represented by Adam. Early Hebrews disliked the Great Mother who is said to have drank the blood of Abel after he was slain by Cain.

Lilith's Red Sea was another version of Kali Ma's Ocean of Blood, which gave birth to all things. There may have been a connection between Lilith and the Etuscan divinity Leinth, who had no face and who waited at the gate of the underworld along with Eita and Persipnei, (Hades and Persephone) to receive the souls of the dead. The underworld gate was a yoni and a lily, which had no face. Admission into the underworld was often mythologized as a sexual union. The lily or lilu, (lotus) was the Great Mother's flower - yoni, whose title formed Lilith's name.

The story of Lilith disappeared from the Bible, but her daughters, the lilim, haunted men for over a thousand years. The lilim were thought responsible for nocturnal emissions and the Jews still made amulets to keep away the lilim well into the Middle Ages. Greeks adopted the lilim and called them, Lamiae, Empusae, or Daughters of Hecate. Christians also adopted them and called them harlots of hell or succubae. They believed that Lilith laughed every time a Christian man has a wet dream. The Daughters of Lilith were supposedly very beautiful and presumed to be so expert at lovemaking that after an experience with one, a man couldn't be content with a mere mortal woman.

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From: Zhahai Stewart To: Claudia Slate Msg #83, 20-Jan-89 01:29pm > Subject: Re: Lilith

Thanks for the information about Lillith. Unfortunately, it doesn't quite answer my questions about Lillith, which are not so much what the myth or legend is, as how was it propagated down thru history to us?

A while ago, someone here suggested that Lillith was expunged from the Christian Bible. Others, more knowledgeable about that than I, gave reasons that that was unlikely as a Christian era event, without postulating a monumental conspiracy. OK, if Lillith is at least as old as the bible, how did the myth or legend get propogated? Was there lost ancient written material? Or was it propagated orally for many generations even after some or many of the books of the old testament were written down? Or did it arise later?

As for the lovemaking of the daughters of Lillith, sounds kinda fun. (Maybe we should ask David Rice about that?) Do the sons of Pan spoil mortal women as well? :-)

Barbara Walker's Encyclopedia is interesting, but seldom gives very thorough sources. It is apparently worth keeping that grain of salt on hand.

I just got her Tarot cards & book; pretty powerful images, I thought. I haven't tried a reading with them yet.

Thanks for the info! B*B

--- * Origin: Adelante - 300 meters above Boulder, CO (Opus 1:104/93)

From: Tony Iannotti To: Zhahai Stewart Msg #116, 24-Jan-89 10:52am > Subject: Re: Lilith

As I understand it, Lilith is said to be as old as the bible, because she is mentioned in the Mishna, a form of commentary on the Pentateuch. Whether she was ever in what is now canonical, i.e. Genesis per se, is hard to prove or disprove. The Mishna was an oral tradition for much longer. She has been identified with Ishtar in much the same ce" way as Mercury to Thoth to Wotan. I don't think there is a literal or philological connection.

--- * Origin: OPERA DEII = BaphoNet-by-the-Sea (718)499-9277 (Opus 1:107/293)

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From: Antony Landsman To: Zhahai Stewart Msg #122, 10-Jan-88 03:58pm > Subject: Re: Lilith

> Have you any insight as to where the Lillith myth > originates? For example, what are the oldest documents > that mention Lillith? If indeed Lillith goes back at least > as far as the beginnings of the old testament, was that > myth carried verbally even while the rest of the Adam & Eve > show was written? Or did Lillith originate later?

Lillith is mentioned in an esoteric Jewish text called the Midrash. It is a compilation of mystical interpretations surrounding the Torah (old Testament). It was handed down orally along with the rest of the Talmud and was written down in the middle ages when the Rabbis thought that these teachings might be forgotten.

Apparently Lillith was created at the same time as Adam (see the initial reference to the creation of man "Man and Woman" he created them) but somehow disappeared from the scene due to her rebelious nature.

I think that she was probably the primary Goddess in the region prior to the advent and revolution of the Jehovah followers. I also tend to believe that Innana was one of her descendants.

Blessed Be

--- QuickBBS v2.03 * Origin: Canyonlands BBS, Moab Utah: The most scenic place on Earth (1:15/27)

From: Inanna Seastar To: Antony Landsman Msg #145, 25-Jan-89 07:32pm > Subject: Re: Lilith

The only Lilith likely to be found in _my_ family huluppu-tree is Lilith Velkor... :-)

On a more sirius note (even though I don't use Sirius any more; I use Gnome), there is no question that Inanna is a third- or later-generation goddess in the Sumerian pantheon. I rather suspect that the image of Inanna as THE Goddess before whom all other deities at least swear a little fealty comes from Uruk. Inanna was the matron goddess of Uruk, and most of our legends and such concerning her were dug up (literally) in Uruk. The myth of the huluppu-tree shows a young Inanna, in a young Uruk, trying to get help from other deities of other, older cities to get rid of a problem that was too big for her to handle at the time. The problem is solved by Gilgamesh, King of Uruk, rather than by any foreigner. Likewise, the tale of Inanna & Enki & the _me's_ (civic virtues), shows a young goddess of a young city who has managed to elevate her city into the first rank. In winning the _me's_ from Enki, Inanna adds to them by the time she gets her virtuous cargo back to Uruk. I do not recall whether Lilith was formally mentioned as being in Inanna's lineage, though.

Blessed Bheer--drinking Enki under the table-- Inanna

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--- Gnome v1.30 * Origin: The Lizard King--Inanna Seastar's Place (1:104/45.5)

ZS> "As for the lovemaking of the daughters of Lillith, sounds ZS> kinda fun. (Maybe we should ask David Rice about that?)

Er, were you interested in some phone numbers? It's extreamly hard work to love a daughter of Lilith, but the rewards are undeniably worth it.

I've started an extended study on strong Lilith women vs. the domesticated Eve ones. So far, with only about 18 tallies in (painstakingly and personaly researched with great, er, debauch, with plans on adding many hundreds of more into the study), the following has been observed:

Most American men give out long before the Lilithian woman (or any other) will. Lilith will say "Excuse me, kind sir," (as she can't remember his name at the moment). "You're not finished, are you?!" and Eve will say "Gee, that was great!" and reach for the batteries and flee into the bathroom for an hour.

Lesbians tend to be strongly Lilithian. This may be because "the only thing men are good FOR they aren't good AT", as the true and valid saying goes. Also, most if not all men are little cry babies, and Lilith can't stand for that nonsense.

Conversly, Eve women always knew men make horrible lovers, but resign themselves to 4 minutes of sex twice a week, when they'd rather have 16 hours of sex every day. This is why, perhaps, Eveian women make such good Catholics.

If your typical male pig says, rightly, that a woman's place is in the bed, Lilith will say "Eat shit and die!" and Eve will say "Yes, dear," and hate herself.

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The WICCAN INFORMATION NETWORK

What is WIN?

The Wiccan Information Network is a project of the Wiccans Invoking Tolerance, Compassion, and Harmony Society (W.I.T.C.H.). The WITCH Society is a registered society in the province of British Columbia. The WITCH Society works to support the right of Pagans (including Goddess Worship- pers) and Witches to practice their faith as they see fit, as it falls within the Craft, civil, and criminal law and does not infringe in any way on the rights of others. WITCH is working toward the return of the Wiccan and Pagan religions as respected faiths in society through education via the media and by public discussion. The Wiccan Information Network is a non denominational Wiccan project sponsored by the WITCH Society. The WIN project is coordinated by the police liaison committee of WITCH. The WIN coordinators are responsible for coordinating the efforts of those involved in the project. WIN is made up of Wiccans from all over North America and includes many Wiccans who are law enforcement officers.

What are the objectives of WIN?

The objectives of the Wiccan Information Network are:

1. To monitor anti-Wiccan activities, groups and individuals;

2. To research occult related crime;

3. To distribute this intelligence to those in the Wiccan community that are affected by it; and

4.To liaise with law enforcement agencies in order to provide them with accurate information on Pagan religions and occult related crime.

How does WIN work?

The WIN coordinators have assigned area coordinators to specific regions in the US and Canada. WIN members forward any anti Wiccan infor- mation that they come across to their area coordinators. These coor- dinators investigate this information and forward it to:

1) Pagan groups in their areas affected by this information;

2) Area coordinators of other areas affected; and

3) The WIN coordinators.

The WIN coordinators analyze and collate all intelligence received and assign area coordinators to follow-up tasks if necessary. The WIN coor- dinators send out a monthly intelligence summary to WIN members.

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What else does WIN do?

The Wiccan Information Network also:

1) Publishes information booklets and manuals for law enforcement investigators;

2) Publishes resource directories for those seeking information or speakers on Pagan beliefs or occult related crime;

3) Arranges public speaking engagements in order to brief members of the Pagan community on the subjects studied by WIN.

Do I have to join WIN to participate?

No. You don't need to join WIN to help us. All that you need to do is send us any information, newspaper clippings, articles, etc. that you feel we should be aware of. We'll make sure this information gets to the right people.

Who receives the monthly WIN intelligence summary?

Only WITCH Society members, WIN project members, selected Pagan newsletters and Pagan organizations affiliated with WIN receive the monthly intelligence summary. You cannot subscribe to it, for security reasons. If you'd like to become a member of WITCH the current dues are $25 (Canad- ian) per annum, which includes notice of meetings by mail and subscription to the WITCH Society newsletter. A copy of the WITCH constitution and bylaws is available upon request if you send a stamped and self addressed envelope.

How can I become involved in WIN?

You don't have to belong to WITCH to be a part of WIN, although it is preferred. If you are interested in becoming a part of WIN you should contact the WIN coordinator with a r.sum. of your previous experience in anti defamation work for the Wiccan community. Organizations or newslet- ters interested in obtaining WIN intelligence summaries should contact the WIN coordinator in writing and send information on their constitution and editorial policies. Donations to assist us in our work are greatly appreciated. All donations should be forwarded to the WITCH Society and all checks should be made payable to the WITCH Society.

Wiccan Information Network, W.I.T.C.H. Society, Box 2422, Main Post Office, c/0 2708 Belmont Ave., Vancouver, BC, V6B 3W7 Victoria, BC, V8R 4A8

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The Thorn Ritual

The Runic Sub-Committee of the Orgone Committee has been working on many facets of the Runic Magical System in the past four years. The following ritual is the result of many months of discussion and work. May it serve you well. Set-up: One's Runic Wand (or fingers if one is not available) A place in which to cast the circle... Meditation on the aspects of the Thorn (Thuriaz) Rune Sit quietly in the space in which the cirle is to be cast. Meditate on the various aspects of the Thorn rune (consult various sources such as Thorrson's Futhark, F. Asswyn's Tree Yggdrasil, and N. Pennick's Runic Astrology). Concentrate on the passive and active protective aspects of the force embodied int the Thorn Rune. Stand Facing North. Assume the Isa stance, hands at side and feet together. Visualize yourself as an antennae for the forces of the Multiverse. Feel the forces flowing through you from above and below. Let the energy flow through your body from the floor and the sky passing your solar plexus and energizing it. When you feel that the energy is flowing smoothly through your body visualize the space around you as deep blue. The deep blue of the late night sky. Shimmering with energy. Scintillating as you look in to it. Inhale evenly and deeply from you diaphram (letting your stomach expand and contract with your breath. Do not allow your upper body to be moved by the intake of breath. Let the sides of your mid section and the back of your midsection expand and contract with your breath. Breath fully and calmly. Let the breath energize your cells. Feel the energy adding to the energy raised with the Isa meditation. Trace the Hammer of Thor with your dominant hand using the wand or your fingers... I I I I _______________ As you trace the Thorn, say (vibrate) the word Thorn (or Thuriaz if you are using the Norse name). Visualize the energy flowing from you solar plexus, through your hand/wand, tracing the rune. Turn to the East and repeat the invocation. Then to the South then to the West. Then Above you, then below you. Turn to the North (if not already standing in that direction) and say: Thorn in the North, Hallow and hold this Holy Stead. Do this for the other five Thorns you have invoked. Having invoked the six points of the circle, we will be invoking

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a thorny circle of briar in four parts. Each "string" will be invoked as long as you can say the word Thorn. When your breath runs out then one shoud inhale and begin another string, until you have scribed four interlacing, intricate strings of ethric briar. You will be tracing these strings so as to create a ball similar to yarn. As you are tracing the strings of briar, visualize the briar as being covered with sharp, pointy, nasty looking thorns. Invest these thorns with the power to keep out unwanted influences. O.K. now. Stand facing North. Inhale and as you exhale vibrate the word "Thorn" make the vibration of the name last as long as you have breath. As you are saing the word trace briar in a circle around you. Visualize the stream of briar comming out of the end of your wand/finger. Trace the briar in any way you want. I am fond of dancing in spirals, spinning in cirlces, moving my hand in the way an artist would with a pencil if they were in a globe of canvas... When your breath runs out from the first "Thorn", inhale and invoke that name again..."TTTTTTHHHHHHHHHOOOOOOOOOOOORRRRRRRRRNNN NNNNNNNNNNNNNNN", drawing a string of briar around the inner surface of a globe, forming a globe of briar with your actions. Remember to see what is already there and fill in the spaces you have yet to get to. When you are out of breath again, inhale, and begin the third string of Briar...Don't forget to get the space over your head and below your feet. Make wide sweeping motions, small scribbly motions. Let your enjoyment of movement arouse more energy, feel the energy flowing through you, through your hand, and coming out in the stream of briar. When you are out of breath inhale, and invoke the Thorn one last time. Make sure to get all of those places that have not been covered. Don't worry about small spaces, just make sure that there are no large gaps in the ball of briar you have just make. Fix the holes with this last invocation. As you finish this last invocation of Thorn, stand facing North. It is not uncommon to feel both exhiliarated and exhausted by this process. Stand, with feet apart and hands spread over your head. Breath deeply. Visualize the glowing ball of briar...see it, its green tendrils intertwining, feel the vibrance of its life force, a force that you have given to it. Breath deeply, calming yourself...

While standing with your feet apart, arms upraised in a "Y" inhale, and as you exhale feel your energy flowing through the orb of briar, and see, as you energize the orb, the thorns grow. See the thorns, browinsh and reddish, getting larger and closing up the small spaces that existed between the strings of briar. Feel the spaces being blocked off. See the blue of the space around you, see the orb of thorny briars...Keep the thorns growing until you feel that the orb is complete and capable of keeping out any unwanted influences. Infuse the orb of briar with the ability to repel unwanted energies and permit those energies desired. Stand in a comfortable position. We are near the end of the ritual. The invocation of the God/desses. Stand in the Isa position. Say IIIIIISsssssssss. Stand in the As (Anuz) position. Say Odhinn. Stand in the Beorch position. Say Urdh. Stand in the Ing position. Say Freyr. Stand in the Foeh position. Say Freya. Stand in the Thorn position. Say Thorr. Stand in the Isa position. Breath deeply. Thank the God/desses

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silently. Feel the Orb of Thorns surrounding you. Begin your working...secure in your circle. Certain parts of the ritual were taken from Thorrson's Hammer Rite. But the ritual is mostly original. The God/dess names at the end can be altered at your behest but try to keep Odhinn First, Freya in the middle, and Thorr last. I will be posting meditations for the Runic God/desses to help with the last part of this ritual.

May your path be filled with Wisdom and Wonder, Blessings of the Aesir and Vanir, Faunus, The Runic Sub-Committee of The Orgone Committee

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SOLITARY MOON RITE By: Ellen Reed, Coven of Sothistar

This rite may be used for either New or Full Moon. The difference is in your meditation and mental attitude in preparation. Remember that the New Moon is a time of outward work and thought, building to the peak which is the Full Moon. At the Full Moon, you should be prepar- ing to lessen the outward flow of energy, bit by bit, until the period before New Mo on, during which you are passive, building a pool of energy within you, in preparation for the New Moon.

The altar should be placed in the center of the ritual area. On it should be placed a rose or stick of incense on the eastern side, a red votive candle to the South; a cup of water on the West, and a bowl of salt or living plant on the North.

Around your ritual area, you should place an unlighted candle at the cardinal point of each direction.

To begin your rite, enter your darkened temple, carrying one burning candle, white or lavender, with you. Place it on the center of your altar, sit, and meditate on the meaning of the rite. When you feel the time is right, stand, and go to the eastern point, carrying with you, the burning taper. Light the votive at the eastern point and go to the southern, picturing, as you do, an arc of pure strong light curving from one candle to the next. Continue to the West, and then to the North, lighting the candles as you go, and then walk to your eastern candle again, having formed a circle of pro tective light surrounding the area in which you worship.

Return to the center of the circle, replace the candle on the altar, and say:

My Lady of the Moon, who is called Diana, Artemis, Levanah, Isis and by any other names, I come to you to bring you my love and my devo- tion. May you grant me the joy of your presence.

Mentally divide the room into four quadrants by visualizing a line of silvery moonlight from the southeast to the northw est, and from the northeast to the southwest. Go the East, taking with you the rose or incense. Say:

Sweet Goddess, the gentle breeze is the touch of your loving hand, the wind of storm a reminder of your strength. The s ound of the trees in the wind is your voice, and the fragrance of flowers borne on the wind is your gift of beauty.

Place the rose next to the votive candle, then stand there as you picture the quadrant filling with moonlight. See the moonlight streaming quietly and gently into the room, filling the quadrant from center point to the edge of your circle.

When this is complete, take the red candle to the South. Place the gift and see the quadrant fill with moonlight. Say:

Most loved Lady, the light of the candle is a guide along our path leading to you; its warmth the reassurance of your presence and your

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love. The light of the Sun is the knowledge you impart to us, driving out ignorance and those things which can survive only in darkness.

At the West:

Lovely One, the quiet pool is the serenity of your being. The vast sea where life began on this planet is the vast sea of your being whence all life came; its waves are the ebb and flow of the universe you rule.

At the North:

Goddess of all, the fertility of the earth is a sign of your fer- tility, whence all life rose. The solidity and permanence are still of it are still less than yours. The Earth's fertility feeds our bodies, and your fertility feeds our souls.

Go to the center of your temple, which is now filled with moonlight. Everything in the circle is touched by it, blessed by it, including you. Sit down and feel this moonlight around you. Know that it is the Goddess. Realize that you are in the center of a sphere of light that is half above and half above and half below where you sit. Begin to breathe slowly and evenly, deep breaths that penetrate your whole body. When this rhythmic breathing becomes natural, imagine that the moonlight by which you are surrounded enters you, fills you entirely. With each exhalation of your breath, some of the essence of yourself leaves your body, and with each inhalation, the light enters you. You are being filled ever so gently with this beautiful light. This light, which is the presence, the being of the Goddess, is within you as well as without. With each breath, you are less yourself and more the Goddess.

When you are filled with light, filled with the Goddess, the shell of your body fades away. You have no body; there is nothing to separate you from the entire being of the Goddess. Nothing exists but the being of which you are apart. You have ceased to be a separate entity. You are nothing and everything. All that was, that is, and all that will be, you are.

Enjoy this feeling as long as you like. When you feel it is time, picture the outer shell of your physical body reformi ng, becoming solid again. It is being built out of the Universe of which you are a part. Now, as you continue your slow deep breathing, see the moonlight flowing out of your body, as gently and slowly as it entered. As it flows out, realize there is a difference. Because you have become one with the Goddess, with the Universe, your being has changed. As the moonlight flows out of your body, it takes with it a part of that which was yourself, now part of the Goddess, and leaves behind a part of the Goddess, forever now part of you. You become yourself again, solid as you were, but changed. You are surrounded by the presence of the Goddess, which now contains a part of yourself .

Move again to the East. As you speak, and after, picture the moon- light in that quadrant flowing back to its source, lea ving that quadrant as it was. Do this at each quadrant, until all the moonlight has returned to the Moon.

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At the East:

My Lady, guide my thoughts. Let them lead always closer to you.

At the South:

Gracious Goddess, guide my actions. Let them always help and never harm others or myself.

At the West:

Lovely One, guide my emotions: Let them be healing and touched always by you.

At the North:

Sweet Goddess, let my mind always be fertile and storng, that I may grow always toward you.

Return to the East to complete the circle and say:

Queen of Heaven, I thank you for your presence, both now and always. My love and devotion are yours. Blessed be!

All spirits who have joined me tonight may depart, with my love. Return to your proper places.

Walk again around your circle, but this time counterclockwise, extin- guishing the quadrant guards as you go, and at the same time, mentally erasing the white line which surrounded your circle. When the candles are out and the circle gone, rap on your altar and say:

The rite is ended.

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Quilting and "CRAFT" Janis Maria Cortese Newsgroups: alt.pagan Organization: University of California, Irvine

Last night I attended the first session of a first-time quilter's class. While I was there listening to the teachers tell us the little tricks that make quilting easier and buying all the neat gadgets that you use, something very fundamental struck me, to the point that I was unable to speak for a few minutes until I had acknowledged this movement in my mind.

Let me describe something to you, and you try to guess what I'm talking about. The characteristics are as follows:

1) done by a group of women together, which is frequently called a circle.

2) handed down from mother to daughter, in a VERY hands-on fashion.

3) uses specialized tools that other people don't understand and usually don't recognize.

4) requires strict adherence to ritual preparation of materials.

5) can be monotonous and repetitive -- PERFECT for meditation.

6) can be decorative as well as practical, and frequently both.

7) can be done entirely by hand, OR with the aid of techie stuff.

8) causes things to come into being that other people usually call "magic." Sound like Wicca? Well, it's not, at least not the "standard" type, if there is any such thing. I'm talking about the quilting class. Have you ever wondered WHY so many WOMEN do it, and so few men (apolo- gies to male Witches out there; I discovered these things through feminism)? What else has been so "religiously" handed down through generations aside from crafting skills, and how many women do you know who have a love affair with that old afghan that their grandmother made and wouldn't part with it for the world? Sound familiar now? I mean, REALLY. This *can't* be coincidence!

I will follow the Craft in the barest sense of the word -- a CRAFT, some talent which can be used for practical and beautiful purposes, and has all the trappings of a "true" ritual. (And believe me, you'd better adhere to the rules hard and fast. You must use EXACTLY the required seam allowance, and you'd better treat your cloth before you start sewing, or whatever you end up with might as well be a drop- cloth.) And when you're done, you have something. You have some- thing to which you can point and say, "That's where the last five weeks have gone." You can follow a pattern established by another woman, or you can create your own, or you can follow a pattern and personalize it with your choice of materials.

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I mean, they're called QUILTING CIRCLES and SEWING CIRCLES, people? How much more of a HINT do you need?!?!?!

Howzaboutit? Anyone else interested in a coven of Crafters who literally craft? I feel it deeply enough that I can finally call myselef Wiccan/Witch and have it feel right.

However, I'd rather not do this by myself. I realize that many people would rather follow Wicca in a different way, but if this way feels so wonderful to me, it MIGHT be good for others, too. I'm not saying that you need to do this the same way *I* do it; just give it a try and see how it feels. If you like, try consecrating your materials before starting. Make something (I'm not just talking quilts, here, but ALL kinds of crafts) with a Pagan theme. After I finish here, I'd LOVE to make a four-pane quilt with a full moon, a chalice, a blade, and a tree in the panes.

Any feedback on this? I can't tell you how strongly I feel this and how amazed I am at that strength. If I really allowed myself to absorb this, I think I'd be in tears. Maybe I'm just typing this to get it on "paper"; I don't know. But I've never felt this way -- this sublime -- about anything connected with Paganism/Wicca before.

THIS CAN'T BE COINCIDENCE!!!!!!! Blessings, Janis C.

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SOPHIA By Terry J. McCombs

NAME: SOPHIA which is the Greek verson of Her name, other names and titles are Hohkma (Hebrew), Sapienta (Latin), Mother-Of-All (Gnostic), Holy Spirit (very early Christians),Wisdom (what the other names mean).

SYMBOLS: A cup, the cresent moon, a dove, a tree.

USUAL IMAGE: A red winged woman, crowned with seven stars, at Her feet lies the World, She carrys a golden cup. She is also often shown wareing a red gown, and pregnant.

HOLY DAYS: November 28th is the Day of Sophia.

HOLY BOOKS: The Trattato Gnostico. The Clementine Homilies. The Gospel According to Mary.

PLACES OF WORSHIP: Temples, but also places of learning.

RELATIVES: Yahway (ex-husband), Adam, Eve, Lilith, angels (children), Jesus Christ (step-son).

SYNODIETIES:Isis (Egyptian), Juno (Roman), Hera (Greek), Frigga (Norse) Spider Grandmother (Native American), Inanna (Sumerian), Tara (Tibetan) Yemaya (African-Caribbean), Amaterasu (Japanese), Pachamama (Incan), Estsanatlehi }Changing Woman{ (Navajo and Apache), Danu (Celtic).

DETAILS: Sophia, or Hohkma or Sapienta etc... is the primary female figure of Judeo-Christianity, She was once very important, but because of the efforts of men who had a very serious problem with the female force in nature and themselfs She has all but been exsponged from modern Bibles. She was the veiled holy spirit of wisdom, pregnant with knowledge and inviting us to drink deeply from Her cup. Old Jewish literature tells of Her role as God's co-creator, "She reaches out from one end of the earth to the other with full strength and orders all things well...Herself unchanging, she makes all things anew." without Her God is powerless. She shares God's throne, and is his creative breath. The Shakers recognized her in the rhyme: "Wisdom holds the Mother's seat, and is the Father's helper-meet." Yes, it's time that Mrs God got Her due!

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Gnostics and sophia

Gnosticism (Gnost = knowledge) was one of the very earlyist forms of Christianty being some what older then what became the Roman Catholic Church, and one of it's chief rivals during the first part of the first millennium. They sought communion with Sige (Silence) who dwelt at the beginning of all things and gave birth to Sophia (Wisdom or Knowledge), The Gnostic Great Mother, who was both spouse and mother of God. (Hey! it's how they thought back then, read your Joseph Campbell.)

What became the orthodox church especially hated the Gnosticfemin- ine imagery. Followers of Paul denounced the Gnostics as the spawn of Satan and ravening wolves in human form, and both devil worshipers AND atheists, and other insults Christians used against other Christians of a diffrent type in those times, and for that matter today against other religions that they don't like today.

Starting mainly in the 4th and going through the 8th the Paulist church persecuted any Gnostic minorities that they could find, killing them in the thousands.

Church fathers of the Paulist type were very upset and angry by the Gnostics admiting women to ecclesiastical rank. Tertullian reported with horror that "All initiates, men and women alike...might be elected to serve as priest, bishop, or prophet. Beyone that the women teach, engage in discussion; they exorcise; they cure. They even baptize and in all way have equally, they pray equally -- even Pagans, if any happen to come...They also share the kiss of peace with all who come."

Some sects of Gnosticism even went sofar as to say that there were twelve female apostles lead by the beloved of Jesus Mary Magdalene, and that while Jesus was the real God made flesh, Mary Magdalene was the real Goddess also made flesh, most of their gospels pertaining to this were distroyed by the eary Paulist, though some have survived.

In return for what the other Christians had to say about them the Gnostics said that the God of the Roman church was not the real God but was a devilish demiurge who only wanted to entrap human souls in lies, illusion, and evil.

But what about some of these differences that are to be found between the Gnostics who had a Yahway AND Sophia, and the Paulist who had only Jehovah and Jesus? Lets take a short look at the Gnostic verson of the Garden of Eden myth next.

The Gnostics said that Sophia was born from the primordial female power Sige (Silence). And that she }Sophia{ was God's mother, "the great revered Virgin in whom the Father was concealed from the begin- ing before He had created anything.

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Sophia gave birth to a male spirit, Christ, (who only much later came to earth in human form) and a female spirit Achamoth (who later came to earth as Mary Magdalene). These two gave birth to the elements and the terrestrial world, then brought forth a new god named Jehovah, Son of Darkness, along with five planetary spirits later regarded as emanations of Jehovah: Iao, Sabaoth, Adonai, Eloi, annd Uraeus. These spirits produced archangels, angels, and finally men and women.

Jehovah forbade men to eat the fruit of knowledge, but his mother Achamoth sent her own spirit to earth in the form of the serpent Ophis to teach menkind to disobey the jealous god. The serpent was also called Christ, who taught Adam to eat the fruit of knowledge despite Jehovah's prohibition.

...later

Sophia sent Christ again to earth in the shapeof one of Her totems the dove, to enter the man Jesus at his baptism in Jordan. After Jesus died,Christ left his body and returned to heaven to help collect souls.

But notall of Sophia was taken out ofthe final verson of the Bible by the Paulist, some was able to slip past ie from the 8th and 9th chapters Proverbs we see the early conflict between followers of Sophia and those of God. Maybe the divorse was going on at this time?:

Doth not Sophia cry? and understanding put forth her voice? She standeth in the top of high places, by way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in of the doors. Unto you, O men, I call; and my voice is to the sons of man. O ye simple, understand Sophia: and , ye fools, be ye of an understanding heart. Hear; for I will speak of excellent things; and the opening of my lips shall be right things... for Sophia is better then rubies; and all the things that may be desired are not to be compaired to Her. I Sophia dwell with prudence, and find out knowlege of witty inventions... Counsel is mine, and sound wisdom; I am under- standing; I have strength. By me kings reign, and princes decree justice. By me princes rule, and and nobles, even all judges of the earth. I love them that love me; and those that seek me early shall find me... I lead the way into righteousness, jin the midst of the paths of judgment: that I may cause those that love me to inherit substance; and I will fill their treasures... Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. For whoso findeth me findeth life... But he that sinneth against me wrongeth his own soul: all they that hate me love death.

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Then we get:

Sophia hath builded her house, she hath hewn out her sevenpillars: she hath killed her beasts: she hath mingled her wine: she hath also furnished her table. She hath sent forth her maindens: she crieth upon the highest places of the city. Whoso is simple, let him turn in hither; as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled...(but) the fear of the Lord is the beginning of wisdom: and the kknowledge of the holy is understanding. For by me (God) thy days shall be mul- tiplied, and the years fo thy life shall be increased... a foolish woman is clamorous: she is simple, and knoweth nothing. For she sitteth at the door of her house, on a seat in the high place of the city, (temples) to call passengers who go right on their ways: whoso is simple, let him turn in hither... But he knoweth not that the dead are there; and her guests are in the depths of hell.

Sounds like thenasty sort of thing that goes on in a lot of divor- ces to me. Or at least a heated PR battle.

Lets say that the campaign to bring Sophia (or Sapienta or Hohkma or Goddess which ever) is a success, what are some of the effects that it might have? I mean other then the religious aspects, I mean also the political or more mundane aspects, because as it is now while women make up the majority of those that DO anything in the churchs the power is in the hands of men, well, with Sophia back thinks would have to loosen up more then a little bit, so what are some of the changes that could take place?......:

Catholicism

Sure theyhave nuns, but that does not count because even they have to have a Priest that is over them (I think I'm really not sure about the details). So with the return of Sophia we could see also the Catholic Priestess who would have her very on sacraments and every- thing (see following message) and to be sure they could also become bishops and cardinals I understand that such things were quite common way back when.

And Pope? There was Pope Joan, but she had to be in disguise to do that. and all that Pope stuff did not start till well after the last of the Sophiaist had been offed.

But I know the perfect compromise, there is a lotof controveray in the Roman Catholic church right now between people who think that Priest should be able to marry, and those that think things should stay just as they are. But if you let Priest marry who knows what would happen! after all nobody can understand anybody elses choices in books or mates, and if your Catholic would would you do if Father Dan showed up one day married to a Yahway's Witness or a nice Jewish girl?! you know what gosips church people can be, well here's the solution, let them get married, but only to Priestesses, sure that cuts down the feld a lot but hey! that's tough, it comes with the territory.

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Protestantism

Now here's a group that needs some work, ever seen some of the more hard-core groups with the men in their Penta-Pimp suits and the poofyed up hair-dos and their drab mousey wifes who never seem to say anything? (not to try and get anybody mad or upset, but if I do...I try) I think there is more then room for a little loosening up to be done there, and in the more avereage protestant churchs too.

Along with the minister have a wominister, yeah that would work, maybe haveing another power would help cut down on the power triping that often takes place. And just think, one more person to gosip about!

Judaism

Sorry, I really don't know enough about Judaism to talk about changes that might take place with the return of a Goddess figure, but I'm sure it would have to mean something...right?

All Judeo-Christianity

One thing that is to be found in all Christian religious groups is the male-force verson of the leader, no matter if he is called Priest minister or what, who is let's face it more matter how you might like to not look at it, is for the most part a political figure, somebody in charge, so that you have a lot of religion but very, very little if any real spirituality.

Perhaps that could be fixed with the return of Sophia because with the return of a Female eleament to a religion you open up the door to the possibility of the Christian Shaman, something that the world has yet to see, this person could be ether male or female and..well I think this needs it's own message.

Even if you are not Catholic yourself I am sure that you are at least somewhat familiar with each of the seven sacraments that a priest can perform as part of his office. Just for the record they are listed below.

The seven sacraments that a priest of the Roman Catholic church can preform are:

1. Baptism 2. Communion (eucharist) 3. Confirmation 4. Marriage 5. Priesthood 6. Sacrament of the Sick (formerly known as 'last rites') 7. Reconciliation (confession)

Now, what would be the case if a campaign to return Sophia to Judeo- Christianity were to succeed? There would be no need to take anything away from the priests, or even for them to share the seven sacraments for that matter, I think that the priestess would have plenty to do with the seven sacraments of the Priestesshood:

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1. Pre-Baptism (sacred midwifery) To atend in a number of ways to the spiritual and physical needs of pregnant women, blessing the child, doing some rite at the birth etc...

2. Blessing the Cup. Rite by which a cup of milk or water is imbued with the essence of Sophia.

3. Bake the Love in. Rite in which an entire meal is imbued with the essence of Sophia.

4. Match-Making. Something that is badly needed before the Priest can do the marriage bit. a number of ways in which the compatablility is tested between two people, also the aiding of finding a suitable match. ("Nu! have I got a girl for you!")

5. Nag. Sort of like confession, only while one is told to the priest this one is told to you by the priestess, sort of like naging...but in a good way, a way of pointing out where some improvement could be made, all under the influence of Sophia and not the good Mother herself `nach. Mayby it could start out by the Priestess saying something like "Watch it buster, for you have sined" or something like that.

6. Tidy-Up. Rite to "clean-up" the spiritual "being" of the person in question, sort of like all that aura cleaning that the New Agers do.

7. Make-Over. Training that lets the Priestess note changes that would be helpfull if they were made in an individual, sort of like that Hail Mary thing, only the Priestess would asign things of a more tangible form. Like give me one week with no beer drinking, or such like.

The White Goddess. Robert Graves. Forerunners and Rivals of Christianity. (2 vols.) Francis Legge. The Gnostic Religion. Hans Jonas. Venus in Sackcloth. Marjorie Malvern. Myths to Live By. Joseph Campbell. The Gnostic Gospels. Elaine Pagels. When God Was a Woman. Merlin Stone. The Lady Was a Bishop. Joan Morris. Spiral Dance. Starhawk. The Book of Goddesses and Heroines. Patricia Monagham. The Goddesses and the Tree. Ellen Cannon Reed. Urban Shaman. Serge Kahili King. Growing the Tree Within. William Gray. The Woman's Encyclopedia of Myths and Secrets. Barbara G. Walker.

Many of these booksare to be found at the libary. . And there is a new one out called Sophia the Black Goddess I believe butI'm not sure and I don't know the authors name.....sorry.

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Bardic Beltaine By "The White Bard", Dragonhart Cove, Phoenix, AZ

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The BARD should stand to the WEST, unless otherwise specified in the ritual.

BELTANE RITUAL: May Day -by the White Bard

Materials: One cauldron, filled with water a wreath of flowers for the MAIDEN the Maiden should wear white, if possible two wooden swords (optional) a fire, as close to the ground as possible A BARD/GREEN MAN (note: if you have no Bard, then a male to act as Green Man should be chosen either by lottery, or by the Maiden. The Maiden is, of course, free to request a specific person to act as Green Man even if there is a Bard available to the coven.) candles for all, if possible

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

% The place of ritual should be set up, away from the gathered % participants. % It is more than a good idea to manage bathrooms and such like % before the circle is closed. This Mystery is not something any % of the participants should miss out on! HPS: Go we now to the sacred place And stand within the sacred space Turn your minds to sacred things And dance with me unto the ring!

% HP and HPS lead the coven to the place of ritual by a % spiral dance, ending in a circle around the altar. The % cauldron should be at the south. The Bard/Green Man % dances at the end of the line.

HPS: Come we forth, with the Spiral Dance Within the Lady's radiance To celebrate the Year renewed And praise the Powers, with gratitude.

Earth and Water, Fire and Air I invoke the Goddess there! This night we are Between the Worlds To celebrate the year unfurled!

HP: Earth and Water, Fire and Sky I invoke the God on high This night we are Between the Worlds To celebrate the year unfurled!

% The corners shall be called thusly, that all may hear, but % shall not be called until the HPS reaches that corner on her % circumnabulation.

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EAST: O Guardians of the Eastern Tower, Airy ones of healing power I do summon, stir and call you See these rites and guard this circle!

Come to us and heed our call! By the Power that made us all; By the Power that blesses Thee: Come to us; and Blessed Be!

SOUTH: Oh fiery ones of Southern Power Thus I invite you to this tower I do summon, stir and call you See these rites and guard this circle!

Come to us and heed our call! By the Power that made us all; By the Power that blesses Thee: Come to us; and Blessed Be!

WEST: Western ones of water's flow Help to guard us here below I do summon, stir and call you See these rites and guard this circle!

Come to us and heed our call! By the Power that made us all; By the Power that blesses Thee: Come to us; and Blessed Be!

NORTH: Earthen ones of Northern fame Bless and guard our Power's fane I do summon, stir and call you See these rites and guard this circle!

Come to us and heed our call! By the Power that made us all; By the Power that blesses Thee: Come to us; and Blessed Be!

% The HPS shall move to each corner, and say, following each % corner's crying as she moves to the next:

HPS: So I cast and consecrate This Circle of the small and great: By Fin and Feather, Leaf and Tree, By Rock and Earth, by Land and Sea, By Fire and Water, Earth and Air, By the Lord, and Lady Fair! By Love and Joy and Work and Play, All things harmful cast away! By lightening's flash, and rain's soft fall, By the Power that made us all; By the Power that blesses Thee: (Cast the Circle: Blessed be!)

% On her return to the first corner she shall change the last % line above, and say:

The Circle's cast; and Blessed Be!

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% The callers of the corners shall return their tools to the altar, and then shall join the circle at their corners.

--------------------------------------------------

% Here begins the Beltane Mystery

BARD or GREEN MAN: Thus I invoke the Lady White To come to us this sacred night. By Fin and Feather, Leaf and Tree, I show you a Mystery!

% The Maiden shall stand beside the HP, who shall hold a % wooden sword. The Bard/Green Man shall approach them, also % carrying a wooden sword, and shall, in mime, challenge the % HP. They shall strike their swords together in three sets % of three blows, then Bard/Green Man shall strike the HP, with % the last blow of his sword, who shall fall as if dead. % (Note: This can be played as a Morris Dance, if so wished.) % If no Maiden and Bard/Green Man are used, then the above combat % may be eliminated, and the HP and HPS shall enact the Mystery. % The HPS' part shall then be spoken by the participants.

% The Maiden moves to the East. The Bard/Green Man moves to the % North.

HPS: Cunning and art she did not lack But aye his whistle would fetch her back!

MAIDEN: Oh, I shall go into a hare with sorrow, sighing and mickle care And I shall go in the Lady's Name Aye, until I be fetched hame!

BARD/GREEN MAN: Hare, take heed of a swift greyhound Will harry thee all these fields around For here come I in the Lady's Name All but for to fetch thee hame!

% The Maiden moves to the South. The Bard/Green Man moves to the % East.

HPS: Cunning and art she did not lack But aye his whistle would fetch her back!

MAIDEN: Yet I shall go into a bee With mickle fear and dread of thee And flit to hive in the Lady's Name Ere that I be fetch-ed hame!

BARD/GREEN MAN: Bee, take heed of a red, red cock Will harry thee close thru door and lock For here come I in the Lady's Name All but for to fetch thee hame!

% The Maiden moves to the West. The Bard/Green Man moves to the % South.

HPS: Cunning and art she did not lack But aye his whistle would fetch her back!

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MAIDEN: Yet I shall go into a trout. With sorrow and sighing and mickle doubt And show thee many a merry game Ere that I be fetch-ed hame!

BARD/GREEN MAN: Trout, take heed of an otter lank Will harry thee close from bank to bank For here come I in the Lady's Name All but for to fetch thee hame!

% The Maiden moves to the North. The Bard/Green Man moves to the % West.

HPS: Cunning and art she did not lack But aye his whistle would fetch her back!

MAIDEN: Yet I shall go into a mouse And haste me unto the Miller's House There in his corn to have good game Ere that I be fetch-ed hame!

BARD/GREEN MAN: Mouse, take heed of a white tom-cat That never was baulked of mouse nor rat For here come I in the Lady's Name And -thus- it is I fetch thee hame!

% Bard/Green Man walks to Maiden and takes her hand. They % both move to the Cauldron, and face HPS.

HPS: Cunning and art she did not lack But aye his Song has fetched her back!

Old Winter's dead, the Lady reigns And Summer has returned again!

% Bard/Green Man and Maiden both wet their hands with water % from the Cauldron, and sprinkle it on the HP, who comes to % life again.

HP: Cunning and art I do not lack But aye Her Cauldron will bring me back!

% Bard/Green Man and Maiden both move to, and jump, the fire. % Here ends the Beltane Mystery. % Note: This Mystery is the more historically correct "Great Rite."

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% If there is a May Pole, it should be erected by the men -only- at % this point, and all dance around it, alternating male and female % to raise the cone of power as outlined below. % A normal cone-of-power may be raised, for growth and healing:

HPS: In a ring we all shall stand Pass the Power, hand to hand.

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HP: As the year is given birth Build the Power; root to Earth

HPS: Pass the Power, hand to hand Bless the Lady, bless the Land

HP: Bless the Lord, and bless the Skies Bless the Power that never dies!

% The above four verses should be repeated three times, (or % as many as needed to fully wrap the pole) and then the HPS % should say:

HPS: By Fin and Feather, Leaf and Tree: Let the Power flow out and free!

% All should release, at this point.

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% Such coven business as must be transacted may be done here.

------------------------------------------------------ % The Circle is opened.

HPS: Thus I release the East and West Thanks to them from Host to Guest Thus I release the South and North With "Blessed Be' I send them forth! The Circle's open, dance we so Out and homeward we shall go. Earth and Water, Air and Fire Celebrated our desire. Winter's cold is gone away Now it is the Day of May. By Fin and Feather, Leaf and Tree, Our circle's done; and Blessed Be!

COVEN: Blessed Be!

% All spiral dance out from the Circle, jumping the fire as % they go. HP and HPS lead, with Bard/Green Man and Maiden % taking care of bringing the Bel Fire into camp. Allow the Bel % fire to burn out on its own, if possible, otherwise put it % out with the water from the Caldron. Disposal of the water % otherwise should be to pour it at the roots of a tree. % All participants may take fire from the Bel Fire to take home % with them, cook over, or whatever, before it is extinguished.

----------------end of Beltain ritual: the Bard--------------

1116

---

-------------------------------------------------------------

SAMHAIN RITUAL: 31 October by the White Bard

Materials: one cauldron, filled with water CRONE: This should be an older female. OLD KING: This should be a person chosen by lottery, or by whoever is acting as Crone. It can be enacted by the HP if needed. BARD/GREEN MAN: If the coven has no Bard available, then a Green Man should be chosen by lottery, or by whoever is acting as Maiden. It can be enacted by the HP, if needed.

------------------------------------------------

% The place of ritual should be set up, away from the gathered % participants. This is not something that people should miss, % so make sure that potty break is taken care of before the % circle is cast.

HPS: Go we now to the sacred place And stand within the sacred space Turn your minds to sacred things And dance with me unto the ring!

% HP and HPS lead the coven to the place of ritual by a % spiral dance, ending in a circle around the altar. The % cauldron should be at the south. The Old King dances at % the end of the line.

HPS: Come we forth, with the Spiral Dance Within the Lady's radiance To mark the turning of the year The door to Winter now is here.

Earth and Water, Fire and Air I invoke the Goddess there! This night we are Between the Worlds To celebrate the year unfurled!

HP: Earth and Water, Fire and Sky I invoke the God on high This night we are Between the Worlds To celebrate the year unfurled!

% The corners shall be called thusly, that all may hear, but % shall not be called until the HPS reaches that corner on her % circumnabulation.

1117

EAST: O Guardians of the Eastern Tower, Airy ones of healing power I do summon, stir and call you See these rites and guard this circle!

Come to us and heed our call! By the Power that made us all; By the Power that blesses Thee: Come to us; and Blessed Be!

SOUTH: Oh fiery ones of Southern Power Thus I invite you to this tower I do summon, stir and call you See these rites and guard this circle!

Come to us and heed our call! By the Power that made us all; By the Power that blesses Thee: Come to us; and Blessed Be!

WEST: Western ones of water's flow Help to guard us here below I do summon, stir and call you See these rites and guard this circle!

Come to us and heed our call! By the Power that made us all; By the Power that blesses Thee: Come to us; and Blessed Be!

NORTH: Earthen ones of Northern fame Bless and guard our Power's fane I do summon, stir and call you

See these rites and guard this circle! Come to us and heed our call! By the Power that made us all; By the Power that blesses Thee: Come to us; and Blessed Be!

% The HPS shall move to each corner, and say, following each % corner's crying as she moves to the next:

HPS: So I cast and consecrate This Circle of the small and great: By Fin and Feather, Leaf and Tree, By Rock and Earth, by Land and Sea, By Fire and Water, Earth and Air, By the Lord, and Lady Fair! By Love and Joy and Work and Play, All things harmful cast away! By lightening's flash, and rain's soft fall, By the Power that made us all; By the Power that blesses Thee: (Cast the Circle: Blessed be!)

% On her return to the first corner she shall change the last % line above, and say:

The Circle's cast; and Blessed Be!

1118

% The callers of the corners shall return their tools to the altar, and then shall join the circle at their corners.

--------------------------------------------------

% Here begins the Samhain Mystery:

OLD KING: Thus I invoke the Lady White To come to us this sacred night. By Fin and Feather, Leaf and Tree, I shall show you a Mystery!

% Bard/Green Man and Maiden join hands, facing each other. % The Maiden speaks to the Bard/Green Man:

MAIDEN: Lord of Life, hail Land-Master! God of grain that grows and dies Rising reborn, full of richness; Fallow fields shall yet be fertile -- Spring sap runs as stirs your manhood Bless barren earth, bear fruit again!

% The Bard/Green Man speaks to Maiden:

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

% The Old King moves to the West. The Crone moves to the % North.

HP: Cunning and art he did not lack But aye her whistle would fetch him back!

OLD KING: Yet I shall go into a trout. With sorrow and sighing and mickle doubt And show thee many a merry game Ere that I be fetch-ed hame!

CRONE: Trout, take heed of an otter lank Will harry thee close from bank to bank For here come I in the Lady's Name All but for to fetch thee hame!

% The Old King moves to the South. The Crone moves to the West.

HP: Cunning and art he did not lack But aye her whistle would fetch him back!

OLD KING: Yet I shall go into a bee With mickle fear and dread of thee And flit to hive in the Lady's Name Ere that I be fetch-ed hame!

1119

CRONE: Bee, take heed of a red, red cock Will harry thee close thru door and lock For here come I in the Lady's Name All but for to fetch thee hame!

% The Old King moves to the East. The Crone moves to the South.

HP: Cunning and art he did not lack But aye her whistle would fetch him back!

OLD KING: Oh, I shall go into a hare with sorrow, sighing and mickle care And I shall go in the Lady's Name Aye, until I be fetch-ed hame!

CRONE: Hare, take heed of a swift greyhound Will harry thee all these fields around For here come I in the Lady's Name All but for to fetch thee hame!

% The Old King moves to the North. The Crone moves to the East.

HP: Cunning and art he did not lack But aye her whistle would fetch him back!

OLD KING: Yet I shall go into a mouse And haste me unto the Miller's House There in his corn to have good game Ere that I be fetch-ed hame!

CRONE: Mouse, take heed of a white she-cat That never was baulked of mouse nor rat For here come I in the Lady's Name And -thus- it is I fetch thee hame!

% Crone walks to Old King and takes his hand. He falls as if % dead.

HPS: Cunning and art he did not lack But aye Her Song has fetched Him back!

Summer's gone, the Lady reigns And Winter has returned again!

% Maiden wets her hands with water from the Cauldron, and % sprinkles it on the Old King, who comes to life again.

OK: Cunning and art I do not lack But aye Her Cauldron will bring me back!

% The Crone and Old King shall join hands, facing each other, % and say:

Note: These Norse style verses were taken from a file I got (I think) from Paul Seymour. Don't know who author is.

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

OLD KING: Every age your eyes have witnessed; Cauldron-Keeper, hail wise Crone! Rede in riddles is your ration -- Wyrd-weaver at the World-tree's root. Eldest ancient, all-knowing one, Speak unto us, send us vision!

% Here the HPS should say:

HPS: We remember our dead; our loved ones gone to the Summerland before us. Give them peace and joy.

ALL: Blessed be!

% Here ends the Samhain Mystery.

---------------------------------------------------- % A normal cone-of-power may be raised, for growth and healing:

HPS: In a ring we all shall stand Pass the Power, hand to hand.

HP: As the season turns again Power flows from friend to friend

HPS: Pass the Power, hand to hand Bless the Lady, bless the Land

HP: Bless the Lord, and bless the Skies Bless the Power that never dies!

% The above four verses should be repeated three times, or as % many times as needed, and the HPS shall then say:

HPS: By Fin and Feather, Leaf and Tree: Let the Power flow out and free!

% All should release, at this point.

------------------------------------------------------

% Any needed coven business may be transacted here.

------------------------------------------------------

% The Circle is opened: HPS: Thus I release the East and West Thanks to them from Host to Guest Thus I release the South and North With "Blessed Be' I send them forth! The Circle's open, dance we so Out and homeward we shall go. Earth and Water, Air and Fire Celebrated our desire. We think of those in Summerland Who dance together, hand in hand. By Fin and Feather, Leaf and Tree, Our circle's done; and Blessed Be!

COVEN: Blessed Be!

% All spiral dance out from the Circle, led by HP and HPS.

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

---

CELTIC STUDIES ANNOTATED BIBLIOGRAPHY Notations c. 1991/1992 Erynn Darkstar.

The following books, articles, papers and ephemera are in my personal collection are photocopies. Annotations will contain notes regarding the format of the material, my general comments or impressions as to copy quality or the usefulness of the material for a Pagan practit- ioner.

C - cloth binding T - trade paper M - mass paper P - photocopy S - spiral bound A - article E - ephemeral material of some sort, e.g. cards, charts, etc.

244 entries as of April 18, 1992.

-- Basic Irish for Parents, (Institiuid Teangeolathochta Eireann, 1985) P, gover language course for parents with children learning Gaelic. Incomplete.

-- Britannia After the Romans; Being an Attempt to Illustrate the Religious and Revolutions of That Province in the Fifth and Succeeding Centuries. (Henry G. Bohn, London, 1836) C, uncut pages. An early examination of Celtic mythology and society with a critical and discerning eye for bullshit.

-- Do Ghabh.laibh Arend, (no pub data available) PS, vol 1 of possibly 4 or 5. English text and translation. Covers the beginning of the world to the invasio the Sons of M.l. --

Focl.ir P.ca English-Irish Irish-English Dictionary (An G.m, Baile Atha Clia T, pocket dictionary.

-- The Birth of Merlin : A Comedy Attributed to William Shakespeare & William R (Element Books, Longmead 1989) T, commentary by RJ Stewart and others. More of Stewart's "Merlinology".

Bain, George, Celtic Art : The Methods of Construction (Dover, NY 1973) T, an introduction to constructing knotwork designs.

Bartrum, P. C., Tri Thlws Ar Ddeg Ynys Brydain : The Thirteen Trea- sures of Brit (Etudes Celtiques, 1963) AP, a discussion of the 13 Treasures, some original te from Welsh with English translation.

Bleakley, Alan, Fruits of the Moon Tree : The Medicine Wheel & Transpersonal Psychology (Gateway Books, Bath 1988) T, Jungian/Graves- ian psychobabble based in tree-lore.

Bodmer, Frederick, The Loom of Language : An Approach to the Mastery of Many Languages (Norton, NY1985) T, reprint of 1944 edition. Lin- guistics, touches on Celtic languages among others in the Indo-Europ- ean group.

Bonwick, James, Irish Druids and Old Irish Religions (Dorset 1986) C, reprint o edition.

1134

Bord, Janet & Colin, Earth Rites (Grenada Publishing, London 1982) C, book club by arrangement with publisher. Fertility folklore and archaeology.

Bord, Janet & Colin, Sacred Waters : Holy wells and water lore in Britain and I (Grenada Publishing, London 1985) C, folklore and site gazetteer of wells and springs.

Bord, Janet & Colin, The Secret Country (Walker and Co, NY 1976) C, folklore, l UFO's and mysterious sites.

Borvo, Alan, Le Grand Oracle Celtique d'Alan Borvo (Grimaud, nd) ET, card deck, layout chart and booklet in French and English. Unusual three-suit and Major Arcana structure.

Breathnach, Breand.n, Folk Music and Dances of Ireland (Mercier Press, Dublin 1 T, reprint of 1971 edition. Brief history of folk music and dance with some sa scores.

Breatnach, Liam, The Cauldron of Poesy, (Eriu #32, 1981) AP, Irish and English dealing with internal "cauldrons" and possibly a meditative or yogic system. G glossary appended.

Breeze, David J. and Brian Dobson, Hadrian's Wall (Pelican/Penguin, Middlesex 1 M, b/w photo plates. An archaeological survey of Had- rian's Wall and the sites deities associated with it.

Briggs, Katherine M, A Dictionary of British Folk-Tales (Indiana University Pre Bloomington 1970) C, vols 1-4 of 4 vols. 1 and 2 are Folk Narratives, 3 and 4 Folk Legends. No real indexing or table of contents, so things are difficult to locate.

Briggs, Katherine M. The Fairies in English Tradition and Literature (Bellew Pu London 1989) T, reissue of 1967 edition. Celtic and later British lore.

Bromwich, Rachel, Celtic Dynastic Themes and the Breton Lays (Etudes Celtiques, AP, a discussion of kingship and successsion with the figure of Sovereignty outlined.

Bromwich, Rachel, Trioedd Ynys Prydein : The Welsh Triads (University of Wales Cardiff, 1961) P, translation and discussion of the Welsh Triads. Welsh and English. Four pages in the indexes and supplemen- tary material on names are bad copies.

Brown, Beth Phillips, A Celtic Daybook (White Pine Press, Fredonia NY 1987) T, perpetual illustrated calendar with brief mythological commentary.

Buchan, David, Scottish Tradition : A Collection of Scottish Folk Literature (R & Kegan Paul, Boston 1984) C, folk songs, drama and poetry.

Byrne, Mary E & Dillon, Myles, T.in B. Fra.ch (Etudes Celtique, Paris, June 193 The Driving of Fr.ech's Cattle in English, with analysis.

1135

Calder, George, Auraicept na n-.ces : The Scholar's Primer (John Grant, Edinbur PS, Irish and English text and translation from the Book of Ballymote, and the Yellow Book of Lecan, with the Ogham Tract and the Trefhocul. Much not translated. A primary medieval source on Ogham. Fold-out facsimile pages illustrating Oghams.

Cameron, Anne, Tales of the Cairds (Harbour Publishing, Madeira Park BC, Canada 1989) T, fiction, myth. Carmichael, Alexander, Carmina Gadelica : Hymns and Incantations : Ortha nan Gaidheal (Scottish Academic Press, var dates) SP, have 1-5, and in process of gaining access to all 6 volumes. Scottish Highland folk prayers and charms in Gaelic and English.

Carr-Gomm, Philip, Elements of the Druid Tradition (Element Books, Longmead 199 T, inside look at a particular British Druidic order's workings. About average terms of an occultist's knowledge of Celtic lore.

Castleden, Rodney, The Wilmington Giant : The quest for a lost myth (Turnstone Wellingborough 1983) T, analysis of an English hill-figure.

Cavendish, Richard, Prehistoric England (British Heritage Press, NY 1983) C, archaeological gazetteer.

Chadwick, Nora, Celtic Britain (Newcastle Publishing, North Hollywood 1989) T, archaeology, history.

Chadwick, Nora, The Celts (Penguin, Middlesex 1985) M, archaeology, history.

Chadwick, Nora, Geilt (Scottish Gaelic Studies vol V, part II, Oxford 1942) AP, analysis of sacred madness in Irish and Scottish tales.

Chadwick, Nora, Imbas Forosnai (Scottish Gaelic Studies vol IV, part II, London AP, an excellent discussion of Irish visionary and divin- atory techniques.

Caesar, The Conquest of Gaul (Penguin, London 1984) M, translation by S. A. Han revisions by Jane Gardner.

Caesar's Gallic wars.

Chotzen, Th M Th, Emain Ablach - Ynys Avallach - Insula Avallonis - Ile D'Avalo (Etudes Celtiques, Paris 1948) AP, article in French on the Isle of Apples.

Coghlan, Ronan, Dictionary of Irish Myth and Legend (Donards Publish- ing, Bangor 1979) T, brief compilation of the more familiar characters and places of Irish.

Cole, Bryony & John, People of the Wetlands : Bogs, Bodies and Lake-Dwellers (T & Hudson, NY 1989) c, many photos & line drawings. Worldwide survey of bog finds and bodies, with significant material on Celtic finds. Archaeology, hist.

Connellan, Owen, The Annals of Ireland, Translated from the Original Irish of t Masters. (Bryan Geraghty, Dublin 1846) P, poor copy throughout, dark and spotty. English-only translation of early annals, including numerous footnotes regarding the Tuatha d. Danann. Who did what to whom, and when.

1136

Cross, Tom Peete and Clark Harris Slover, Ancient Irish Tales (Barnes & Noble, NJ 1988 reprint of 1936 edition) C, a good standard English- -only translation of much mythic material.

Cunliffe, Barry, The Celtic World : An Illustrated History of the Celtic Race, Culture, Customs and Legends (Greenwich House, NY 1986) C, archaeology, mythology and brief discussion of modern legacy. Many plates.

Curtin, Jeremiah, Myths and Folk Tales of Ireland (Dover, 1975) T, unabridged r 1890 Myths and Folk-Lore of Ireland without introduction from original edition.

Darkstar, Erynn, Ogham, Tree-Lore & The Celtic Tree Oracle : Part I (Preppie Bi Press, Seattle 1991) T, self-published compilation and reorganization of the first two Fireheart articles on Ogham and Irish tree-lore.

Darkstar, Erynn, Ogham, Tree-Lore and The Celtic Tree Oracle: Search- ing for Roots (Ouroboros, Roskilde Denmark various dates) A, Manteia : A magazine for the mantic arts #3, #4, #6. Parts 1, 2 & 3 of a projected 7-part series.

Darkstar, Erynn, Ogham, Tree-Lore and The Celtic Tree Oracle (Fire- heart, 1991) 1 of projected 5-part series.

Davidson, HR Ellis, Myths and Symbols in Pagan Europe : Early Scandinavian and Celtic Religions (Syracuse University Press, Syracuse 1988) T, archaeology and folklore.

Davis, Courtney, Celtic Iron-On Transfer Patterns (Dover, NY 1989) T, only artwork.

Davis, Courtney, The Celtic Tarot (Aquarian, Wellingborough 1991) ET, accompany book by Helena Patterson. Nice Tarot deck artwork, but the book is really abysmal. Has one of those stinky plastic casette keepers.

de Santillana, Giorgio and Hertha von Dechend, Hamlet's Mill : An Essay Investigating the Origins of Human Knowledge and its Trans- mission Through Myth 2ed (David R. Godine, Boston 1983)

de Troyes, Chr.tien, Arthurian Romances, Including Perceval, (Everyman Library, Charles E. Tuttle & Co, Rutland VT 1991) T, translation by D. D. R. Owen. A good translation of some of the original Arthurian material.

Dillon, Myles & . Cr.in.n, Donncha, Teach Yourself Irish (Random House, NY 1987 confusing language course in the "Teach Yourself..." series.

Dillon, Myles, Early Irish Literature (University of Chicago Press, Chicago 194 summary of many mythic themes by an acknowledged expert in the field.

Dillon, Myles, The Cycles of the Kings, (Oxford University Press, London 1946) compilation of English-only translations of King Cycle tales.

1137

Doan, James E., Sovereignty Aspects in the Roles of Women in Medieval Irish and Society (Northeastern University, Boston 1984) P, Irish Studies Program working paper.

Doan, James E., Studies in Welsh Arthurian Romance: Peredur and Trystan (Northeastern University, Boston 1990) P, Irish Studies Program working paper. Dobbs, ME, Altromh Tighi da Medar : The Foster- age of the House of the Two Goble (Zeitschrift Fur Celtische Phil- ologie, NY 1930, Band XVIII) AP, tale in Irish a English featuring Manann.n mac Lir and others of the S.dhe.

Dorson, Richard M (ed), Peasant Customs and Savage Myths : Selections from the British Folklorists, 2 vols (University of Chicago Press, Chicago 1968) C, Discussions of and excerpts from the works of influential British folklorists.

Duval, Paul-Marie, Obesrvations sur le Calendrier de Goligny, III (Etudes Celti 1963) AP, French article (third in a series) on the Coligny Calendar.

Dwelly, Edward, Faclair Gaidhlig gu Beurla le Dealbhan : Dwelly's Illustrated G English Dictionary (Alexander MacLaren & Sons, Glasgow 1967) C, Scottish Gaelic, line illustrations

Dyer, T. F. Thiselton, British Popular Customs, Present and Past; Illustrating and Domestic Manners of the People : Arranged According to the Calendar of the Year (George Bell & Sons, London 1876) C, calendrical lore and folk- celebrations from England, Wales, Cornwall, Mann, Ireland and Scotland. Very good early source.

Easpaig, Donall MacGiolla, Noun + Noun Compounds in Irish Placenames (Etudes Celtiques, Paris 1981) AP, discussion of elements of place names.

Ellis, Peter Berresford, A Dictionary of Irish Mythology (Oxford University Pre 1987) T, a good reference by a known Cornish-language linguist.

Evans, E. Estyn, Irish Folk Ways (Routledge & Kegan Paul, London 1988) T, discu of folk tools and country life.

Evans, E. Estyn, The Personality of Ireland : Habitat, Heritage and History (Ca University Press, London 1973) P, double-sided copy. Brief anthropological stu of Irish personality as developed within the context of the land and its history.

Evans-Wentz, WY, The Fairy Faith in Celtic Countries (Citadel Press, NY 1990) T reprint of 1911 edition. Folklore concerning the s.dhe.

Faraday, W, Druidic Triads : The Wisdom of the Cymry (Sure Fire Press, Edmonds 1984) T, unsourced triads in English. Probably from the Barddas. Ferguson, Samuel, Ogham Inscriptions in Ireland, Wales and Scotland (David Doug Edinburgh 1887) P, a listing and interpretation of many of the inscriptions of Ogham from Celtic lands.

Fleetwood, John, History of Medicine in Ireland (no pub data avail- able) P, chap "The Pre-Christian Era".

Flower, Robin, The Irish Tradition (The Clarendon Press, Oxford 1947) P, a good primer on Irish folklore and tales, and the Irish literary

1138

traditions.

Ford, Patrick K, The Mabonogi and Other Welsh Medieval Tales (Univer- sity of Cal Press, Berkeley 1977) T, one of the best translations available.

Fortune, Dion, Avalon of the Heart (Samuel Weiser, NY 1971) C, reprint of 1934 Pagans, Joseph of Arimathaea and Atlantean priesthoods.

Fox, Robin, The Tory Islanders : A People of the Celtic Fringe (Cambridge Unive Press, London 1978) C, an excellent study of the past and present culture of To Isle, including some very interesting notes about Balor.

Gantz, Jeffrey, Early Irish Myths and Sagas (Penguin, London 1988) M, good tran of several Irish tales and some poetry. Geoffrey of Mon- mouth, History of the Kings of Britain (E. P. Dutton, NY 1958) M standard reference in the field. Sebastian Evans translation, revision by Char Dunn.

Gerschel, Lucien, L'Ogam et le Nombre : Pr.histoire des Caract.res Ogamiques (Et. Celtiques, 1962) AP, French article on the Ogham and numbers/tally systems.

Gerschel, Lucien, L'Ogam et le Nom (Etudes Celtiques, 1963) AP, French article apparently regarding Ogham and masons's marks.

Gmelich, Sharon ed. Irish Life and Traditions (Syracuse University Press, Syrac T, analysis of impact of tradition on modern Irish life.

Gomme, Alice B, The Traditional Games of England, Scotland and Ireland (Thames Hudson, NY 1984) T, 2 vols in 1 originally printed in 1894 and 1898. Words and music to children's games, rules for adult's games. Interesting survivals of P influence.

Graves, Robert, The White Goddess (Farrar, Strauss & Giroux, NY 1966) T, amended edition of 1948 printing. Mythic history reinterpreted through poetry.

Gray, Elizabeth A, ed. Cath Maige Tuired : The Second Battle of Mag Tuired (Iri Society, Leinster 1982) PS, Irish and English text and translation. Excellent and commentary. This press is noted for its scholarly work.

Green, Miranda, The Gods of the Celts (Barnes & Noble, Totowa NJ 1986) C, archaeological analysis of deific types.

Gregory, Lady Augusta, Cuchulain of Muirthemne (Colin Smythe Ltd, Gerrards Cros 1976) T, reprint of 1902 edition. The first accessible English translation of stories of Cuchulain, the T.in and the Red Branch tales.

Gregory, Lady Augusta, Visions & Beliefs in the West of Ireland (Colin Smythe L Gerrards Cross 1979) T, reprint of 1920 edition. Folktales and anecdotes collected over 20 years.

Gwynn, Edward, Poems From the Dindshenchas (Royal Irish Academy, Dublin 1900) P Todd Lecture Series Vol VII. Geographic origin poetry in Irish and English.

1139

Gwynn, Edward, The Metrical Dindshenchas (Royal Irish Academy, Dublin 1903) P, Todd Lecture Series Vol VIII. Part I of 5(?) Geographic origin poetry in Iris and English.

Haggard, H Rider, A Farmer's Year (The Cresset Library, London 1987) T, reprint 1899 edition. Diary touching briefly on aspects of English folklore and custom.

Hartley, Christine, The Western Mystery Tradition (Aquarian, London 1968) T, considered a "classic" by some occultists, it is for the most part more Atlantis and space-aliens.

Hartley, Dorothy, Lost Country Life : How English country folk lived, worked, thatched, rolled fleece, milled corn, brewed mead... (Pantheon Books, NY 1979) T, folk life in England and Wales.

Hastings, James ed. Encyclopaedia of Religion and Ethics (Charles Scribner's So nd) AP, poor copy quality. Excerpts on the Celts by various authors: Ancestor- Worship and Cult of the Dead; Art; Blest, Abode of the; Calendar; Celts; Druids Dualism; Ethics and Morality; Fairy; Festivals and Fasts; Feinn Cycle; Head; Ma (Introductory) (Celtic); May, Midsummer; Stones (Introductory and Primitive); Stone Monuments (Rude); Sun, Moon and Stars (Primitive) (Celtic); Transmigration (Introductory and Primitive) (Celtic).

Hawkes, Christopher & Jacquetta, Prehistoric Britain (Pelican, Middle- sex 1952) reprint of 1937 edition. Archaeology.

Hawkes, Jacquetta, A Guide to the Prehistoric and Roman Monuments in England an Wales (Abacus, London 1978) T, reprint of 1951 edition. Archaeological gazetteer.

Heaney, Seamus, Sweeney Astray : A version from the Irish (Farrar, Strauss & Gi NY 1985) T, poetry based on traditional poetry of Buile Suibhne, the Frenzy of Sweeney.

Henry, PL, The Cauldron of Poesy, (Studia Celtica #14/15, 1979/1980) AP, Irish English of a text dealing with internal "cauldrons" and possibly a meditative or yogic system.

Hoover, Tracey, The Celtic/Druid Tarot (a privately printed work in progress - yet) E, discussion of the possibilities of a Celtic/Druidic Tarot system. Grav based.

Hubert, H, The Greatness and Decline of the Celts (Constable Press, London 1987 History of Civilization series. Volume 2 of 2. Originally published in 1934. Archaeology, history.

Hubert, H, The Rise of the Celts (Constable Press, London 1987) C, History of Civilization series. Volume 1 of 2. Originally published in 1934. Archaeolog history.

Hughes, Thomas, The Scouring of the White Horse (Allan Sutton, Gloucester 1989) reprint of 1859 edition. An account of the White Horse of Uffington's yearly cleansing festival of 1857.

Hull, Vernam, Cairpre mac Edaine's Satire Upon Bres mc Aladain (Zeitschrift F.r Celtische Philologie, NY 1930, Band XVIII) AP, Irish and English text of the Satire.

1140

Hull, Vernam, L.m D.oraid, (Zeitschrift F.r Celtische Philologie, NY 1930, Band AP, notes on the phrase "the hand of a hostile stranger."

Hull, Vernam, The Four Jewels of the Tuatha d. Danann, (Zeitschrift F.r Celtisc Philologie, NY 1930, Band XVIII) AP, discussion of the Treasures and Irish and English text from the Lebor Gab.la.

Hull, Vernam, Cause of the Exile of Fergus mac Roig, (Zeitschrift F.r Celti Philologie, NY 1930, Band XVIII) AP, Irish and English text from the Book of Leinster.

Hutton, Ronald, The Pagan Religions of the Ancient British Isles : Their Nature Legacy (Blackwell, Oxford 1991) C, well-written, inter- esting, and (surprisingly familiar with at least some of the neoPagan movement. He concludes that there no such thing as a Pagan survival anywhere in the British Isles. Strictly archaeology-based.

Ingalls, Jaquelin, Moon, Sun and Stars : An Accurate Solution of the Sickbed of Cuchulainn as a Nature Myth (thesis, University of Wash- ington, Seattle 1950) P, examination of the Sickbed as a description of an eclipse and Celtic star-lore.

Jackson, Kenneth Hurlstone ed. A Celtic Miscellany (Penguin, NY 1971) M, reprin 1951 edition. Excerpts from Celtic tales and poetry in Eng- lish.

Jackson, Kenneth Hurlstone, The Oldest Irish Tradition: A Window on the Iron Ag (Cambridge University Press, Cambridge 1964) P, text of the 1964 Rede Lecture. Discussion of Pagan Iron Age elements in the Irish tales.

Jackson, Kenneth, Language and History in Early Britain (The Univer- sity Press o Edinburgh, Edinburgh 1956) C, hardcore linguistics.

Jackson, Kenneth, The Gododdin : The Earliest Scottish Poem (Edinburgh Universi Press, Edinburgh 1978) M, reprint of 1969 edition. Trans- lation and analysis, b the poem is spread throughout the book, not printed as a whole.

Jekyll, Gertrude, Wood and Garden : Notes and Thoughts, Practical and Critical, Working Amateur (The Ayer Company, Salem NH 1983 - reprint of 1899) P, chapter "December" which contains a reference to a gar- dener's notched writing system vaguely resembling an Ogham.

Jones, Gwyn & Thomas, The Mabinogion (Everyman's Library, NY 1974) C, reprint o 1949 translation.

Kinsella, Thomas, The Tain (University of Philadelphia Press, Philadelphia 1985 translation of the Tain Bo Cuailnge with brush & ink illustrations by Louis le Brocquy.

Kirk, Robert, The Secret Common-Wealth (Folklore Society, Cambridge 1976) C, ed Steward Sanderson. Compilation of manuscripts dating from the period of approx 1644. Highland folklore concerning witches and fairies.

Knott, Eleanor, An Introduction to Irish Syllabic Poetry of the Period 1200 - 1 (Dublin Institute for Advanced Studies, Dublin 1957) P, poor copy quality. English description of metres and poetry in Gaelic with some notations.

1141

Knowlton, Derrick, The Naturalist in Scotland (David & Charles, London 1974) C, photo plates, line drawings. A brief guide to the flora and fauna of Scotland. Little folklore, but much interesting information on location and habitat of na and imported animals and plants.

Ledwich, Dr. Antiquities of Ireland (Dublin 1804) P, reprint of 1792 edition. copy. Antiquarian notes and speculation. Lehmann, RPM & WP, An Introduction to Old Irish (University of Texas Press, Aus nd) P, poor quality copy. Works through the text of Scela Mucce Meic Datho and some poetry.

Lehmann, Ruth P, "The Calendar of the Birds" and "A Grave Marked With Ogam" : T Problem Poems from the Book of Leinster (.tudes Celtique, Paris 1980) AP, poetry and analysis in Irish and English.

Lethbridge, TC, The Legend of the Sons of God (Routledge & Kegan Paul, Boston 1 T, megalithic figures and space aliens.

Lethbridge, TC, Gogmagog : The Buried Gods, (Routledge & Kegan Paul, London 195 P, story of Lethbridge's dig on buried hill-figures and a study of related "gia tales.

Linguaphone Institute, C.rsa Gaelige (London, 1974) PE, Irish language instruct vols and cassettes.

Littleton, C. Scott, The New Comparative Mythology : An Anthropolog- ical Assessm the Theories of Georges Dum.zil, 3ed (University of California Press, Berkeley 1982) T, excellent overview of Dum.zil's material, which includes references to works on Celtic mythology.

Logan, James, The Scottish Gael; or Celtic Manners, as Preserved Among the Highlanders ... 5ed (S. Andrus & Son, Hartford nd) P, the chapter "Of the Knowledge of Letters Among the Celts"

Logan, Patrick, Irish Country Cures (Appletree Press, Belfast 1981) T, folk med herbology.

Lyle, Emily B, Dumezil's Three Functions and Indo-European Cosmic Structure (publication data unknown, 1982) P, notes and discussion of God/Goddess roles i IE structure.

MacAlister, RA Stewart, The Secret Languages of Ireland : with special referenc origin and nature of the Shelta language (University Press, Cambridge 1937) PS, good modern anlaysis of Ogham and "Oghamized Irish".

MacAlister, RAS, Corpus Inscriptionum Insularum Celticarum (Coimisi.n L.imhscr.bhinn. Na h.ireann, Dublin 1949) P, 2 vols. An attempt to catalogue a of the stone inscriptions and some inscribed archaeolog- ical finds in Ireland. Reviewed in Speculum as terribly poor and incomplete, but a gallant effort.

MacAlister, RAS, The Archaeology of Ireland (Nethuen & Co, Lodon 1928) P, the chapters on Ogham & title page.

MacAlpine, Neil & Mackenzie, John, Gaelic-English and English-Gaelic Dictionary (Gairm Publications, Glasgow 1979) C, formerly "MacAlpine's Pronouncing Gaelic Dictionary". Scottish Gaelic.

MacCana, Proinsias, Celtic Mythology (Hamlyn, London 1970) C, overview

1142

of mythological themes and personalities.

MacCulloch, John Arnott and M.chal, Jan, Mythology of All Races : Volume 3, Cel and Slavic (Cooper Square Publishers, NY 1946) C, two volumes bound as one; Celtic Mythology by MacCulloch and Slavic Myth- ology by M.chal. B/w plates, colorized plate frontspiece. Fair to good general overview with brief retellin certain sections of tales.

MacCrossan, Tadhg, The Sacred Cauldron : Secrets of the Druids (Llewellyn, St. 1991) T, a sexist, racist look at "non-political" druidry. Some useful information but mostly either bad or dangerous advice, like a ritual that includes giving honey to a newborn (potentially deadly).

MacFirbis, Duald, On the Fomorians and the Norsemen (Det Norske Historiske Kildeskriftfond, Bogrykkeri 1905) P, trans by Alexander Bugge. Text compiled approx. 1650. Irish and English. Equates the vikings with the mythical Formoi.

MacKillop, James, Fionn mac Cumhaill : Celtic Myth in English Liter- ature (Syrac University Press, Syracuse 1986) T, analysis of Fionn as a literary figure, from hero to buffoon.

Mackinnon, Roderick, Teach Yourself Gaelic (Hodder & Stoughton, NY 1985) M, a reasonable Scots Gaelic course from the "Teach Yourself..." series.

MacLaren, James, MacLaren's Gaelic Self-Taught (Gairm Publications, Glasgow 198 revised 4th edition. Scots Gaelic language course.

Maclean, Charles, Island on the Edge of the World : The Story of St. Kilda (Tap Publishing Co, NY 1980) C, b/w photos. The evacuation of the St. Kilda Islanders.

MacLeod, Fiona, The Winged Destiny : Studies in the Spiritual History of the Ga (Lemma Publishing, NY 1974) C, reprint of 1904 edition. Pseudonym of William Sharp. Fiction, essays, myth/folklore.

MacManus, Seumas, The Story of the Irish Race (The Devon-Adair Com- pany, Old Greenwich CT 1974) C, revision of 1921 edition. Mythic history, pseudo-history and political history up to approximately 1944.

Malory, Sir Thomas, Le Morte d'Arthur : A rendition in modern idiom by Keith Ba (Bramhall House, NY 1962) C, a passable modern rendition. Markale, Jean, Women of the Celts (Inner Traditions International, Rochester VT T, translated from 1972 French edition. Primary focus on Welsh and Breton, ver little discussion of Goddesses. Matthews, Caitl.n & John, Hallowquest : Tarot Magic and the Arthurian Mysteries (Aquarian, Wellingborough 1990) T, a magickal system to go with their Arthurian based Tarot deck. Interesting but forced in many places.

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Matthews, Caitl.n & John, The Western Way : A Practical Guide to the Western My Tradition, Vol 1 The Native Tradition (Arkana, NY 1985) T, analysis of British and Celtic mythological material which states that Pagan deities are "unregenerate godforms".

Matthews, Caitl.n & John, The Western Way : A Practical Guide to the Western My Tradition, Vol 2 The Hermetic Tradition (Arkana, NY 1986) T, an expansion on vol 1 which insists that qabala and Egypto-Greek hermeticism is the True Wester Way.

Matthews, Caitl.n, Arthur and the Sovereignty of Britain : King and Goddess in Mabonogion (Arkana, NY 1989) T, discussion of the Irish and Welsh concept of Sovereignty as feminine embodiment of the land.

Matthews, Caitl.n, Mabon and the Mysteries of Britain : An Exploration of the Mabinobion (Arkana, NY 1987) T, another Matthews "occult book of the month club" publication.

Matthews, Caitl.n, The Celtic Tradition (Element Books, Longmead 1989) T, volum "The Elements of..." series. So-so introductory Celtic myth and culture.

Matthews, John, Taliesin : Shamanism and the Bardic Mysteries in Britain and Ir (Aquarian, Wellingborough 1991) T, better than their average attempt. Good discussion of similarities between "shamanic" trance-techniques and aspects of "bardic mysteries."

Matthews, John & Caitl.n, The Aquarian Guide to British and Irish Mythology (Aq Wellingborough 1988) T, sketchy and incomplete compen- dium of mythic figures.

Matthews, John & Caitl.n, The Grail Seeker's Companion : A Guide to the Grail Q the Aquarian Age (Aquarian, Wellingborough 1986) T, compendium of people and places, with suggested magickal system.

Matthews, John, The Arthurian Tradition (Element Books, Longmead 1989) T, a vol in "The Elements of..." series. Talks about the Matter of Britain without real talking much about the Pagan origins.

McKenna, Lambert ed. Bardic Syntactical Tracts (Dublin Institute for Advanced S Dublin 1944) PS, notes on grammar and syntax in Irish, with some obscure notes and partial translations in English.

McNeill, F. Marian, The Silver Bough (Cannongate, Edinburgh 1989) M, vol 1 of 4 Scottish folk and calendrical lore.

Megaw, Ruth & Vincent, Celtic Art : From its beginnings to the Book of Kells (T & Hudson, NY 1990) T, many plates. Archaeology, art history.

Merrifield, Ralph, The Archaeology of Ritual and Magic (New Amsterdam Books, NY 1988) T, excellent overview of the archaeological evidence for magic and religi ritual in the British Isles and Western Europe.

Meyer, Kuno, Hail Brigit : An Old-Irish Poem on the Hill of Alenn (Hodges, Figg Co, Ltd, Dublin 1912) P, a Dindsenchas poem about Brigid and the Hill of Ailenn Facing page Irish-English text & translation.

Meyer, Kuno, Selections from Ancient Irish Poetry, (Constable & Co, London 1911 translations of Irish poetry from different periods.

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Meroney, Howard, Early Irish Letter-Names (Speculum, Vol XXIV, No. 1, Jan. 1949 Cambridge, MA) PA. Proposes the Ogham letter names to be "kennings" rather than a list of trees. Linguistics, history.

Murphy, Gerard, Early Irish Lyrics, Eighth to Twelfth Century (Clar- endon Press, 1970) P, first published in 1956. Poor copy quality. Irish and English text a translation, analysis of poetic metre and traditions.

Murray, Colin, Ephemera collection (Golden Section Order) EP. Deck: Ogham Diviniation Tree Card Pack. Charts: Directions on Using the Ogham; Ogham Divination Correspondence Chart. Posters: Ogham Alphabet Cyphers; The Soli/Lunar Gaelic Year; The Tree Alphabet Beth Luis Nuin; The Triple Goddess; The Golden Section; The Pilgrim Path of Percival on the Serpent of Initiation to Achieve the Grael Quest; Four Fire Festivals. Gravesian.

Murray, Liz & Colin, The Celtic Tree Oracle : A System of Divination (St. Marti NY 1988) PE, cards and accompanying information booklet. Gravesian.

Naddair, Kaledon, Ogham, Koelbren and Runic (Shamanic Divination Scripts) of Br and Europe (Private publication, nd) P, 2 vols. Poor quality copies, euro size paper. Heavily line illustrated. Very odd, lots of CAPITALS. Anti-Graves.

Nagy, Joseph Falaky, The Wisdom of the Outlaw : The Boyhood Deeds of Finn in Ga Narrative Tradition (University of California Press, Berkeley 1985) C, excellen analysis of the Fenian Cycle through the Macgnimartha Fionn and its related material. One of the best avail- able titles.

New Celtic Review (London) P, periodical from the Golden Section Order. Beltan double-size euro format, Beltaine 1984, euro paper.

N. C. Dobs, Maighr.ad, Tochomlad Mad Miledh a hEspain i nErind : no Cath Taillt (.tudes Celtique, Paris, June 1936) AP, The Battle of Taillten in Irish and Eng N. Ghr.d., M.ir.ad, Progress in Irish (The Educational Company, nd) T, basic Ir grammar and vocabulary.

N. Sh.aghdha, Nessa, Catalogue of Irish Manuscripts in the National Library of Fasciculus I (Dublin Institute for Advanced Studies, Dublin 1967) P, a partial cataloguing of Irish manuscripts. Excellent source for translations available the publication date.

Norton-Taylor, Duncan, The Celts (Time-Life Books, New York 1974) P, selected excerpts.

O'Boyle, Se.n, Ogam, The Poets' Secret (Gilbert Dalton, Dublin 1980) T, Ogham a method of musical notation.

O'Corr.in, Donnchadh, Liam Breatnach, and Kim McCone ed., Sages, Saints and Storytellers : Celtic Studies in Honor of Professor James Carney (An Sagart/Maynooth, Naas 1989) P, selected essays from the work: Davies, The place of healing in early Irish society;

McCone, A tale of two ditties: poet and sati Cath Maige Tuired;

McManus, Runic and Ogam letter-names: a parallelism;

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O'Briain, Some material on Ois.n in the Land of Youth;

O'Buachalla, Aodh Eangach and the Irish king-hero; O'Corr.in, Early Irish hermit poetry?;

O'hAodha, The lament of the Old Woman of Beare; O'hUiginn, Tongu do dia toinges mo thuath and related expressions;

Picard, The strange death of Guaire mac .ed.in; Sims-Williams, The Irish geography of Culhwch and Olwen;

Tristram, Early modes of Insular expression; Williams, Some Irish plant names.

O'Curry, Eugene, Lectures on the Manuscript Materials of Ancient Irish History Hinch & Patrick Traynor, Dublin 1878) PS, lectures at the Catholic University o Ireland in 1855 and 1856. Excellent source material.

O'D.naill, Niall, Folcl.ir Gaeilge-B.arla (Richview, Brown & Nolan, Baile Atha 1977) C, Irish Gaelic to English dictionary.

O'Driscoll, Robert ed. The Celtic Consciousness (George Braziller, MY 1987) T, lectures, essays and articles from the Symposium on Celtic Consciousness presented at the University of Toronto in 1978.

O'hOg.in, D.ith., Fionn mac Cumhaill : Images of the Gaelic Hero (Gill & MacMil Dublin 1988) P, selected sections with chapter notes.

O'Murch., D.agl.n & P.draig, Briathra na Gaeilge : Regular and Irregular, (Fole Chuid, Bhaile Atha Cliath nd) P, book of verb forms for Irish Gaelic.

O'Tuathail, Se.n, An Fiodhr.dh (privately printed, 1985) P, work on tree-lore a divination, with some annotations.

O'Tuathail, Se.n, An Lebor Tosach : or the Book of Beginnings (priv- ately printed tale of Celtic origins.

O'Tuathail, Se.n, Canteanna na Luise, (privately printed) P period- ical. Issues Print quality fair to poor. Covers mostly very bad. Primarily English with ab 1/3 written in Irish. Very useful material.

O'Tuathail, Se.n, Duan Amhairghane : The Song of Amergin (privately printed 1984/1986) P, Irish and English reworking of the Song of Amergin.

O'Tuathail, Se.n, Roscanna on Bhroguis Drum Damhghaire (privately printed 1988) Irish and English reworking of "Druid Rhetorics from "The Siege of the Ridge of the Stag's Call".

Parry-Jones, D, Welsh Legends and Fairy Lore (BT Batsford, London 1988) C, firs published in 1953. Folktales, legends.

Pennick, Nigel, Ogham and Runic : Magical Writing of Old Britain and Northern E (Fenris Wolf, Cambridge 1978) P, euro size paper. Brief discussion of Book of Ballymote and Leabhar na hUidrh. material. Obvious errors.

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Pennick, Nigel, Practical Magic in the Northern Tradition (Aquarian Press, Guil 1989) T, passing mention of Oghams. Relates some Celtic to Norse practices.

Pennick, Nigel, Runestaves & Oghams (Runestaff Publications, Cambridge 1985) P, size paper. Only slight differences from Pennick 1978.

Piggot, Stuart, Ancient Europe (Aldine Publishing Co, Chicago 1970) C, archaeol survey including proto-Celts and Celts.

Piggot, Stuart, The Druids (Thames & Hudson, NY 1986) C, archaeology.

Polunin, Oleg, A Concise Guide to the Flowers of Britain and Europe (Oxford Uni Press, NY 1987) T, color photo plates. Field guide to flowering plants and tre including the British Isles and Ireland.

Porter, Arthur Kingsley, The Crosses and Culture of Ireland (Arno Press, NY 197 Lectures on archaeology delivered at Metropolitan Museum of Art in 1930. History of the church in Ireland as reflected in monuments inscribed with cross.

Power, Patrick C, The Book of Irish Curses (Mercier Press, Cork 1984) P, curses analysis with examples in Irish and English.

Propp, Vladimir, Morphology of the Folktale, 2ed (University of Texas, Austin P Austin 1971) T, classic work on the structure and analysis of folktales and the themes. Translated by Laurence Scott, revised by Louis A. Wagner.

Propp, Vladimir, Theory and History of Folklore, (University of Minnesota Press Minneapolis 1984) T, a collection of essays and other works on the development and history of oral traditions and lore. Translated by Ariadna Y. Martin and Richard P. Martin.

Ragan, Michael, The Runes of Ancient Ireland : R.n n. Erenn Seanda (Runestone Publications, Dilsboro IN, 1987) S, Gravesian vaguely Ogham-based "Irish" runic system.

Rees, Alwyn and Brinley, Celtic Heritage : Ancient Tradition in Ireland and Wal (Thames & Hudson, NY 1989) T, reprint of 1961 edition. Probably the best popular analysis of insular Celtic myth & folklore available.

Renfrew, Colin, Before Civilization : The Radiocarbon Revolution and Prehistori Europe (Alfred A. Knopf, NY 1975) C, archaeology of megalithic monuments.

Renfrew, Colin, The Origins of Indo-European Languages (Scientific American, Oc 1989) AP, a new linguistic theory offering a different date for the Celtic sett of Ireland and the British Isles.

Rhys, John, Celtic Folklore, Welsh and Manx (Clarendon Press, Oxford 1901) PS, volume 1 of 2.

Richardson, Alan & Hughes, Geoff, Ancient Magicks for a New Age : Rituals from Merlin Temple, The Magick of the Dragon Kings (Llewellyn, St. Paul 1989) T, magickal diaries and discussion of contact with the "Merlin current".

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Rolleston, TW, Celtic Myths and Legends (Avenel Books, NY 1986) C, volume in th "Myths and Legends" series. Facsimile of an earlier edition, probably no later 1935-1940. Mythology of Ireland and Wales.

Ross, Anne & Robins, Don, The Life and Death of a Druid Prince : The Story of L Man, an Archaeological Sensation (Summit Books, NY 1989) C, archaeology. Interesting analysis of the Celtic "threefold death" theme.

Ross, Anne, Pagan Celtic Britain : Studies in Iconography and Trad- ition (Routle Kegan Paul, London 1967) PS, a classic source, one of the best works by an expert in the field.

Ross, Anne, The Pagan Celts (Barnes & Noble, Totowa NJ 1986) C, formerly Everyd Life of the Pagan Celts. Archaeology and anthropo- logical analysis.

Sapir, Edward, Culture, Language and Personality : Selected Essays (University California Press, Berkeley 1958) M, essays on linguistics and culture, edited b David G. Mandelbaum. Influential linguistic theories regarding the origins of thought, religion, and myth in language structure.

Saul, George Brandon, Traditional Irish Literature and Its Back- grounds: A Brief Introduction (A Revision of The Shadow of the Three Queens), (Bucknell University Press, Lewisburg 1970) P, history, mythology, literature.

Seymour, St. John D, Irish Visions of the Other-World : A Contribution to the S Medi.val Visions, (Society for Promoting Christian Knowledge, London 1930) P, reasonably good material, excellent chapter on imm- rama.

Sharp, Cecil J & MacIlwaine, Herbert C, The Morris Book (EP Publishing Ltd, Eas Ardsley 1974) C, parts 1-3 of 5. Morris dance instructions and music.

Sharp, Cecil J & MacIlwaine, Herbert C, The Morris Book (EP Publishing Ltd, Eas Ardsley 1974) C, parts 4 & 5 of 5. Morris dance instructions and music.

Sharp, Cecil J, Sword Dances of Northern England (EP Publishing Ltd, East Ardsl 1978) C, 3 vols bound as one. Sword dance instructions and music, folklore commentary. Also includes the Horn Dance of Abbotts Bromley.

Simpson, Jacqueline, Gr.mr the Good, A Magical Drinking-Horn (.tudes Celtiques, 1963) AP, a comparison of Gr.mr with the Horn of Bran from Welsh mythology. Sjoestedt, Marie-Louise, Gods and Heroes of the Celts (Turtle Island Foundation Berkeley 1982) T, trans by Myles Dillon. Original French publication in 1940. highly respected classic. Skelton, Robin and Margaret Blackwood, Earth, Air, Fire, Water : Pre-Christian Pagan Elements in British Songs, Rhymes and Ballads (Arkana, London 1990) T, English-only poetry with some commentary. Nothing unusual. Modern poetry is included.

Spence, Lewis, Magic Arts in Celtic Britain (pub unknown - book out) C, better average book. Lots of good information.

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Spence, Lewis, The Minor Traditions of British Mythology (Rider and Co, London C, survey of "lesser" themes of British and Celtic myth- ology.

Spence, Lewis, The Mysteries of Britain (Health Research, Mokelumne Hill CA 197 interesting but not necessarily accurate mythology and druidry.

Spence, Lewis, Myth and Ritual in Dance, Game and Rhyme (Watts & Co, London, 1947) C, some b/w photos. Survey of world ritual dance, games and rhyme, with fairly large listing of Celtic/English material.

Spencer, Edmund, The Faerie Queene (Odyssey Press, NY 1965) T, ed by Kellogg a Steele. Books 1 & 2, with other poetry and commentary.

Steel, Tom, The Life and Death of St. Kilda (Fontana/Collins Books, Glasgow 197 b/w photo plates. Anthropology. Another account of the evacuation of St. Kilda.

Steinbeck, John, The Acts of King Arthur and His Noble Knights (Aven- el, NY 1982 also M, Del Rey 1976. Reworking of Mallory.

Stewart, RJ ed. The Book of Merlin : Insights from the first Merlin Conference, June 1986 (Blandford Press, NY 1987) C, essays on Merlinology and mythology.

Stewart, RJ, Advanced Magical Arts (Element Books, Longmead 1988) T, western mysticism and "Celtic" archetypal forms.

Stewart, RJ (Bob), Where is Saint George? : Pagan Imagery in English Folksong, (Blandford Press, NY 1988) P, Pagan remains and qabbalism in English folk music.

Stewart, RJ, The Merlin Tarot (Aquarian, Wellingborough 1988) TE, Tarot deck an explanatory book. Illustrations and deck by Miranda Gray. Places Merlin mythology on the qabalistic tree of life.

Stewart, RJ, The Mystic Life of Merlin (Arkana, NY 1987) T, psychological analy Geoffrey of Monmouth's Vita Merlini.

Stewart, RJ, The Prophetic Vision of Merlin (Arkana, NY 1987) T, psychological of Geoffrey of Monmouth's Merlin material.

Stewart, RJ, The UnderWorld Initiation : A Journey Toward Psychic Transformatio (Aquarian, Guildford 1985) T, qabala with a thin veneer of "Celtic" and western mysticism focusing on ballads.

Strett, Jakob, Sun and Cross : The development from megalithic culture to early Christianity in Ireland (Floris Books, London 1984) C, megalithic monuments and religious transformation in Ireland.

Taylor, Isaac, Greeks and Goths : A Study on the Runes (MacMillan & Co, London P, chapter on the Oghams only.

Taylor, Timothy, The Gundestrup Cauldron, (Scientific American, March 1992) A, article on the origins of the Gundestrup Cauldron, excellent clear photos of rarely seen panels.

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Taylor, Pat & Tony, The Henge : An Introduction to Keltrian Druidism, (Keltria, Minneapolis, 1990) P, introductory material for a neoPagan Druidic tradition.

Thomas, NL, Irish Symbols of 3500 BC (Mercier Press, Dublin 1988) T, speculativ interpretation of New Grange and other megalithic symbols in Ireland. Thomas is absolutely certain of his analysis.

Travis, James, Early Celtic Versecraft : Origin, Development, Dif- fusion (Cornel University Press, Ithaca 1973) P, a scholarly study of the forms and rhythms of Celtic poetry and its spread through Europe.

Turco, Lewis, The New Book of Forms : A Handbook of Poetics (Univer- sity Press o England, Hanover NH 1986) T, book of poetic forms including many ancient Celtic verse patterns and structures.

Vansina, Jan, Oral Tradition as History (University of Wisconsin Press, Madison not directly related to Celtic, but an excellent analysis of the use and explor oral traditions. Useful in recreating religious and mythic meanings.

Vendryes, J, L'.criture Ogamique et Ses Origines (.tudes Celtiques, Paris, 1945 article on Ogham in French. Discussion of basic source material.

Ventura, Michael, Hear That Long Black Snake Moan (Whole Earth Review, Spring 1987) AP, rock, voudon and some thoughts on an interesting Irish connection.

Wagner, H, Origins of Pagan Irish Religion (Zeitschrift f.r Celtische Philologi 1981) AP, in-depth examination of Manann.n.

Watson, Alden, The King, the Poet and the Sacred Tree (.tudes Cel- tique, Paris 1 AP, discussion of the sacred tree in Pagan Irish religion.

Watson, J. Carmichael, Mesca Ulad (Scottish Gaelic Studies, vol V, part I, Lond AP, translation of the Intoxication of the Ulstermen.

Webster, Graham, Celtic Religion in Roman Britain (Barnes & Noble, Totowa NJ 19 C, formerly The British Celts and Their Gods Under Rome. Archaeology and paleo-ethnology. Whiting, Bartlett Jere ed., Traditional British Ballads (Appleton-Century-Croft 1955) M, a small ballad collection. Wood, Juliette, The Elphin Section of Hanes Taliesin (.tudes Celtique, Paris 19 analysis of a Taliesin tale. Wood-Martin, W. G., Traces of the Elder Faiths of Ireland : A Folklore Sketch : Handbook of Irish Pre-Christian Traditions (Longmans, Green & Co, London 1902) P, 2 vols. Line drawings. A wide-ranging collection of excellent materi including such obscurities as Irish sweat-house traditions. Woodman, P. C., A Mesolithic Camp in Ireland (Scientific American, Vol. 245, No August 1981) AP, archaeology. Some thoughts on a mesolithic site with notes regarding linguistics and the Indo-European origin of the Irish. Wylie, Jonathan, and David Mar golin, The Ring of Dancers : Images of Faroese Cu (University of Pennsylvania Press, Philadelphia 1981) C, anthropological study modern and historical aspects of the Faroe Islands, an island group of mixed Norse/Celtic ancestry with a Norse language. Yeats, William Bulter, Mythologies (Collier, NY 1978) T, reprint of The Celtic The

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Secret Rose, Stories of Red Hanrahan, The Tables of the Law, The Adoration of the Magi, and Per Amica Silentia Lunae. Yeats, William Butler, Irish Fairy and Folk Tales (Modern Library, NY nd) C, ERYNN DARKSTAR

LAST UPDATE: 4/18/92

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CANDLEMAS (IMBOLC) RITUAL: 2 February -by the White Bard

Materials: a candle for each covener present. a MAIDEN, dressed in white. a Crown of Light, made from three, six, or nine candles. a BARD/GREEN MAN. a DARK LORD, dressed in dark clothing, and holding a dark cloak.

% The place of ritual should be set up, away from the gathered participants. % It is more than a good idea to manage bathrooms and such like % before the circle is closed. This Mystery is not something any % of the participants should miss out on! The BARD should stand to the WEST, unless otherwise specified in the ritual. ---------------------------------------------------------------

HPS: Go we now to the sacred place And stand within the sacred space Turn your minds to sacred things And dance with me unto the ring!

% HP and HPS lead the coven to the place of ritual by a % spiral dance, ending in a circle around the altar. The % cauldron should be at the south. The Bard/Green Man % dances at the end of the line. A good song to sing here % is "Lord Of The Dance."

HPS: Come we forth, with the Spiral Dance Within the Lady's radiance To celebrate the Sun's rebirth To renew life, to warm the Earth

Earth and Water, Fire and Air I invoke the Goddess there! This night we are Between the Worlds To celebrate the year unfurled!

HP: Earth and Water, Fire and Sky I invoke the God on high This night we are Between the Worlds To celebrate the year unfurled!

% The corners shall be called thusly, that all may hear, but % shall not be called until the HPS reaches that corner on her % circumnabulation.

EAST: O Guardians of the Eastern Tower, Airy ones of healing power I do summon, stir and call you See these rites and guard this circle!

Come to us and heed our call! By the Power that made us all; By the Power that blesses Thee: Come to us; and Blessed Be!

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SOUTH: Oh fiery ones of Southern Power Thus I invite you to this tower I do summon, stir and call you See these rites and guard this circle!

Come to us and heed our call! By the Power that made us all; By the Power that blesses Thee: Come to us; and Blessed Be!

WEST: Western ones of water's flow Help to guard us here below I do summon, stir and call you See these rites and guard this circle!

Come to us and heed our call! By the Power that made us all; By the Power that blesses Thee: Come to us; and Blessed Be!

NORTH: Earthen ones of Northern fame Bless and guard our Power's fane I do summon, stir and call you See these rites and guard this circle!

Come to us and heed our call! By the Power that made us all; By the Power that blesses Thee: Come to us; and Blessed Be!

% The HPS shall move to each corner, and say, following each % corner's crying as she moves to the next:

HPS: So I cast and consecrate This Circle of the small and great: By Fin and Feather, Leaf and Tree, By Rock and Earth, by Land and Sea, By Fire and Water, Earth and Air, By the Lord, and Lady Fair! By Love and Joy and Work and Play, All things harmful cast away! By lightening's flash, and rain's soft fall, By the Power that made us all; By the Power that blesses Thee: (Cast the Circle: Blessed be!)

% On her return to the first corner she shall change the last % line above, and say:

The Circle's cast; and Blessed Be!

% The callers of the corners shall return their tools to the altar, and then shall join the circle at their corners.

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-------------------------------------------------- % Here begins the Candlemas (Imbolc) Mystery: % The Maiden shall step forth, and say:

MAIDEN: This is the time of Brigid, the Patron of Poets and Fire, and of Healing.

HPS: This is the time of new beginnings, when the Mother has become Maiden.

HP: The days have turned, and grow longer, and the Sun-child is growing to His strength.

BARD/GREEN MAN: I have been a wave upon the sea, And a spark in the firelight.

I have been a fish in the ocean. I have been a Thought within a Word, And a Word within a Deed. I was cast away, and found again.

I have been made of flowers And of cold steel and brass. Fire and ice are alike unto me.

I have been the narrow blade of a sword That kills without cutting. And the Void is my homeland.

I have been in Caer Sidi In the Spiral Castle of Glass. And the letters on the Standing Stones Are no secret from me.

I have been in Annwyn And Tir na n'Og, I have danced the Spiral Dance, And drunk from the Hierlas at daybreak.

I have ridden beneath two ravens And served in the kitchen, And all places are alike unto me.

I have been a child And now I come into my strength!

I invoke the Land, the dear Land, the Earth our Mother!

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MAIDEN: The cycles of the Moon have taken their course, and I am in my Maidenhood. The stars are kindled, and I dance in their light.

DARK LORD: Thy home is with me thru the long months of Winter, and the Earth shall lie fallow and bare.

% The HPS shall then light the candles of the Crown of Light, % and shall approach the Maiden, who is now standing in the East, and % place it upon her head. % She shall now, in company with the Bard/Green Man, circumnabulate the % circle, and the coveners shall light their candles from her crown. % The Bard/Green Man shall return to his normal place within the circle % and the Maiden shall place the Crown of Light on the altar. % The Maiden shall then approach the Dark Lord, and kneel before him, % and he shall say:

DARK LORD: As it always is, always was, and always shall be. Come to my Kingdom.

% Here he shall place the dark cloak around her, and they shall retire % to the West. % Here ends the Candlemas Mystery.

--------------------------------------------------------------------

% A normal cone-of-power may be raised, for growth and healing:

HPS: In a ring we all shall stand Pass the Power, hand to hand.

HP: As the Sun is given birth Build the Power; root to Earth

HPS: Pass the Power, hand to hand Bless the Lady, bless the Land

HP: Bless the Lord, and bless the Skies Bless the Power that never dies!

% The above four verses should be repeated three times, (or % as many times as needed) and then the HPS should say:

HPS: By Fin and Feather, Leaf and Tree: Let the Power flow out and free!

% All should release, at this point.

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% Such coven business as must be transacted may be done here. % This is a good time to bless candles for use during the coming year. % This is also a good time for initiations. ------------------------------------------------------ % The Circle is opened.

HPS: Thus I release the East and West Thanks to them from Host to Guest Thus I release the South and North With "Blessed Be' I send them forth! The Circle's open, dance we so Out and homeward we shall go. Earth and Water, Air and Fire Celebrated our desire. The Sun's returned to banish dark The Earth awakes to sunlight's spark. By Fin and Feather, Leaf and Tree, Our circle's done; and Blessed Be!

COVEN: Blessed Be!

% All spiral dance out from the Circle.

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

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SALEM REMEMBERED by Sandy and Doug Kopf presented at Pacific Circle XII June, 1992 This year is the 300th anniversary of the Salem Witch Trials. This ritual was presented in remembrance of those who died, and a reminder that we must be aware and strong even now. The ritual was attended by over 100 people and was very moving. Many wept. It is being shared now, not only because it is beautiful, but to make it available for others who might wish to use it. Sandy and Doug ask only that there be no charge for attending the ritual. It would disturb them greatly to find that such was the case. . The flash powder mentioned in the ritual was simply a mixture of sugar and saltpetre (50/50). Should you chose to use this, be careful to "dump" it rather than pour it. It will not only be more effective this way, but will prevent the fire from climbing the stream of powder back up to the hand of the person pouring it! . = = = = . Quarters are called: . EAST: Powers of the East! Lords and Ladies of Greece and Rome! Guardians of the mysteries and honored dead! Pagans and witches who dwell in the East, be ye spirit or be ye flesh! Come! Come one and all who would join us in our right of remembrance, affirmation, and protection! Be with us now, that the Craft shall ever survive! . SOUTH: Powers of the South! Lords and Ladies of the two lands of Egypt! Guardians of the mysteries and honored dead! Pagans and witches who dwell in the East, be ye spirit or be ye flesh! Come! Come one and all who would join us in our right of remembrance, affirmation, and protection! Be with us now, that the Craft shall ever survive! . WEST: Powers of the West! Lords and Ladies of the Land of the Celts! Guardians of the mysteries and honored dead! Pagans and witches who dwell in the East, be ye spirit or be ye flesh! Come! Come one and all who would join us in our right of remembrance, affirmation, and protection! Be with us now, that the Craft shall ever survive! . NORTH: Powers of the North! Lords and Ladies of the Viking Lands! Guardians of the mysteries and honored dead! Pagans and witches who dwell in the East, be ye spirit or be ye flesh! Come! Come one and all who would join us in our right of remembrance, affirmation, and protection! Be with us now, that the Craft shall ever survive! . AT CENTER, PRIEST AND PRIESTESS INVOKE GOD AND GODDESS AND SPIRITS OF THIS PLACE. . ALL SING 'LADY WEAVE YOUR CIRCLE TIGHT' AND 'LORD, LORD GUIDE US' (OR OTHER SUITABLE SONG.) .

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PRIEST: Three hundred years have gone by since that dark time of history we all remember as the "Salem Witch Trials," yet, even after three hundred years, we dare not allow ourselves to forget! We must remember what can happen wahen hatred, fear, and intolerance gain a stronghold over love, sanity, and tolerance. Innocent people died in Salem. They died horrible deaths, tried and sentends for the "crime" of witchcraft. They died for the crime of practicing an alternative religion, and they were not even part of that religion. They died, not for their own beliefs, but for ours! They died in the name of our Gods, yet they did not know Them. . PRIESTESS: They were not witches, but we ARE! They were not pagans, but we ARE! It is our task to remember, and to be sure history cannot repeat itself today. Therefore, we now call their names into our circle, to be remembered and honored here. . THE NAMES OF THE VICTIMS OF SALEM ARE PROCLAIMED, ONE BY ONE, AND A CHIME IS SOUNDED AFTER EACH NAME. . Rebecca Nurse Sarah Good Sarah Wilde Susanna Martin Briget Bishop John Proctor John Willard George Jacobs George Burroughs Martha Carrier Samuel Wardwell Giles Corey Alice Parker Martha Corey Mary Parker Margaret Scott Ann Pudeator Mary Esty Wilmot Redd Sarah Osborne . PRIESTESS: Sisters and Brothers! We will not allow your deaths to have been in vain. . SONG: "BURNING TIMES". ALL JOIN IN WITH THE CHORUS OF "ISIS, ASTARTE" AND THE CHANT BLENDS INTO "WE ARE THE OLD PEOPLE". . WHEN THE SONG HAS REACHED THE PEAK OF ENERGY, THE PRIEST SAYS: . We ARE the old people. We ARE the new people. We ARE getting stron- ger every day. We are stronger, and we are no longer in hiding. We are here, and none need fear us, for our way is love and our ethic is harmlessness, but we say to the world that all may hear: We WILL stand against hatred! We WILL stand against intolerance! We will not stand silent in the face of harm to others or to our own. The few have become many, and our Gods are awake and strong! Never more the burning! We won't be burned again! .

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PRIESTESS (LIGHTS FIRE IN CAULDRON): Let the cauldron burn with our love and our faith! Let it illuminate the world with the light of the Old Religion. Let negativity and fear be banished in its flames, and let it kindle love in the hearts of those who hate us. (LOUDLY, POINTING AT CAULDRON) Fire! Burn high on all planes, that strength and protection come to us from all directions, as we join hearts and hands to weave a destiny of peace and freedom! (TO CIRCLE) Let us sing and dance, that all may remember Salem, and the Craft shall ever survive. . SONG: "WE ARE THE WEAVERS". ALL JOIN HANDS AND DANCE SLOWLY IN A CIRCLE. ALL WHO ARE UNABLE TO DANCE SHOULD STEP INTO THE CIRCLE, NOT OUT OF IT. . THE SONG SHOULD BE SUNG FOR SEVERAL ROUNDS, ENDING WITH A VERY EN- THUSIASTIC "WE ARE THE WITCHES, BACK FROM THE DEAD! . STARTING WITH THE EAST, THE REPRESENTATIVE OF EACH QUARTER WALKS TO THE CENTER, POURING FLASH POWDER FROM A BOWL INTO THE CAULDRON, PROCLAIMING: . EAST: From the guardians of the mysteries of the ancient temples, from the windswept mountains of Greece and Rome, I bring protection and wisdom! Remember Salem and the Craft will survive! . SOUTH: From the guardians of the mysteries of the towering pyramids, from the burning deserts of the Two Lands of Egypt, I bring protection and courage! Remember Salem, and the Craft will survive. . WEST: From the guardians of the mysteries of the Standing Stones, from the lakes and groves of the land of the Celts, I bring protection and love! Remember Salem, and the Craft will survive. . NORTH: From the guardians of the mysteries of the sacred runes, from the snow and ice of the Viking Lands, I bring protection and strength! Remember Salem and the Craft will survive! . PRIEST: Great Lady! Bright Lord! Lords and Ladies all! Guardians and Honored Dead! Spirits of this place! All in flesh and spirit who have joined us here! We thank you for attending! Go if you must, stay if you will! REMEMBER SALEM! MAY THE CRAFT SURVIVE! . Circle is ended. . = = = = . Written by Doug and Sandy Kopf, Coven Ashesh Hekat, Circle of Circles, 1992

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This is mythic prose. Take it as such... ------------------------------------------

Elves (Ah Kin) live in Shamballa, the City of Eternal Bliss, also called 'Foresthome', which lies deep within the forest and exists simultaneously on many planes. Within Shamballa all needs are met, all dreams are realized, and no wish is ungranted. Things seem dreamlike and intimately real at once, Adventurous elves visit the world outside Shamballa, inhabited by all types of plants and animals (called, sadly, 'The Dying Realms'). When they do so they are often on spiritual journeys or exploratory missions. Otherwise it is only the 'half-elf' that braves such a challenge.

All elves are a family. All time for elves is long (and, arguably, short). They all greet one another with great big hugs. If the two have met before, then they sing songs of their travels since last meeting. Humans who hear an elf sing are enchanted by their voices and while within hearing distance cannot move, such is the ecstasy in which they are wrapt. Plants harmonize with all being and their song is the song of the universe.

Elves don't sleep. They meditate in trance for a few moments and then enter the world of dreams fully awake. Those elves who spend time with humans may be able to join in the human dreams and control them, to a certain extent, somewhat like the computer in 'Star Trek: The Next Generation' controls the 'holodeck'.

Humans who spend time with elves and encounter such dream-work will gradually transform into elves over time. Given shared dreams, they begin showing elven characteristics and attitudes. From this observa- tion, it has been suggested by elven sages that humans are elven 'eggs', which can be fertilized through dreams by an elf who wishes to see this 'hatchling' through to 'becoming', or full realization.

As some elves see it, then, humans are like children, some playing Mother Nature's game, and some not. Regardless, since elves live so long, it seems likely that all humans may eventually become elves.

Elves rarely eat outside Shamballa, living quite healthily on water and sunshine. Human food makes them queasy and human liquor is of unfortunately poor quality. Elven mead and wine are very strong and tasty.

Elves love trees because they are directly related to them. Elves are evolved plants, coming from the same 'branch' of the geneological family. They understand that trees are intelligent, nonmobile sages of great wisdom, spending the entirety of their lives in meditation. Elven sages are said to become trees upon their final rebirth.

Elves don't die like humans do. They mature and then, after many journeys about the Great Star, (this process is not completely under- stood), they wither and are reborn in Shamballa with continued memory and a similar, though renewed body. This is the evolved state of the vegetative cycle of renewal (rebirth). It is said that rebirth req- uires a conscious choice, however, so that elves who venture into the Dying Realms and begin to doubt their ability to be reborn may be reborn as trees instead. Often rites of death and rebirth are per- formed in winter and spring, respectively, at Shamballa.

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The entirety of the elven life, the Way, is one of fun, love and laughter. They delight in games and their childlike nature combines with their often advanced intellect to create some of the most sophis- ticated and challenging games of skill and chance, involving magical powers, spells, quests and mysteries. Some of those less fortunate young elves get lost in the Dying Realms and begin to take the games for reality, becoming dour and moody. A brief time in the company of other elves usually cures them of this, however.

Their 'religion', if you will, is based on such games. Elves aren't required to believe anything, but are told a marvelous story which encompasses and enriches their lives.

This is the story which most elves are told upon their lingual maturi- ty. It is understood, at the time, that it can help the individual understand hir place in the cosmos and give hir a basis for inter- action with the World, but that there are other, equally valuable stories that will do the same.

'Ah and Kin were the first great trees. They stood atop the world and fruited Sun, Moon, Seas, Stars and the various plants and animals. In this way all things grew and ripened, falling off the branch of statelessness onto the ground of being. Once there, they crawled or moved to different parts of the world, where they were born from the seed, pod, egg or womb of their parents. Enjoying the movement of their offspring, Ah and Kin died and became the first elves - what humans might call 'gods' and the elves call 'The Elders', 'The Ancient Onces', 'The Celestial Masters', 'The Old Ones', or countless thous- ands of other names of endearment. Gradually Ah and Kin, now unified in the elven race, are waking to their true essence and will grow to their old strength in a never-ending cycle.'

To the elves the Old Ones are less wholly other beings and more divine patterns of behavior. In 'worshipping' them elves engage in activit- ies with which the Old One is associated. This does NOT make the worshipper of greater value than the non-worshipper. Worship is not considered a show for others but an ecstatic experience. While the practice is considered serious business (if anything is for elves!), once one becomes acquainted with the stories, legends about the Elders, one begins to realized the value not only of acting but of watching, of listening to the new stories which they tell through their new worshippers. No harm is ever done in elven worship, and those who do so accidentally are advised to return to Shamballa immediately to renew their sacred vows. Little if anything is known about these vows, but often they are said to be ideal goals rather than adopted commandments.

The Old Ones are innumerable in their variation. They have as many faces and names as there are days in life (and for an elf, this is a LOT!). The Old Ones this adventurer knows of thusfar are these:

Varda, Star Mother (aka 'Queen of the Stars')

Creatrix, Genetrix, Womb of life. She is associated with planting and/or defending trees.

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Leollyn, Dancing Father

Magick energy of being, the dancing Song of All. He is associated with magick, singing and dancing.

Yow, the Teacher (aka 'Uncle Yow')

The Trickster, the Fool. He is associated with deception and the revealing of wisdom, trickery and education.

Cleowyn, Wizardress

Wise One, compassionate Lover. She is associated with magick and romance.

Tufyl, Leader of the Festive Spirits

Partier, mirthmaker, intoxicator. Associated with merrymaking, drinking, smoking. The Festive Spirits include all those substances which trigger altered states of consciousness and levity.

Snassis, Snake Beauty

Regenerator, renewer, rebirther. Associated with awe, 'death' and knowledge (books), it is said that Snassis will be the final guide beyond the veil(?). Her sisters, Almuldhea and Cleowyin (q.v.) are alternatively said to accompany her in this function.

Vitraya, Healer

Healer, vitalizer and restorer of life. She is associated with healing, aiding and service generally.

Farrelon, The Game Hunter

Dedicated challenger and adventurer. He is associated with hunting and game playing.

Kellon, the Silent (aka 'Eternal Questor')

The keen eye, the sensitive ear. SHe is associated with searching, tracking and quests. SHe, paired with Almuldhea (below) are said to be neither male nor female, but both and neither. Both are rather seldom spoken of, actually, for it is thought that to do so is to bring them shame.

Amuldhea

Mysterious Mystery, Darkness in its extreme, SHe is Death in the sense of eternal extinction. This is not a concept which elves understand well, and many find Hir difficult if not impossible to speak about. SHe is associated with sex, secrecy and hiding.

These are brief descriptions only. Each has countless tales told about them around deadwood fires and in mead-slick taverns late at night.

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The Pact, by Pete Carrol

Most occult traditions have complex and highly ordered otherworld cosmologies and metaphysical theories. Yet their accompanying techniques are frequently a shambles. In contradiction to all this, one of the fundamental insights of Chaos Magic is that if magical technique is sharply delineated it will work because the universe itself is more of a shambles than it appears. Or perhaps I should more respectfully say that it has the magical property of confirming most of the interpretations placed upon it. Thus a wide variety of metaphysical paradigms can be made to fit, even if mutually exclusive.

So when selecting from the Supermarket of Belief, the critical question for the Chaoist is: how effective are the accompanying magical techniques? Hence Chaoist magic is characterised by its cavalier attitude to metaphysics and its puritanical devotion to empirical techniques.

For some time Chaoist orthodoxy has had it that cavalier metaphysics and mythology are incompatible with the formal structure of a magical teaching order. However, this need not be so if it is only technique that is being taught and practised. Experience has shown that people can come together and engage in highly productive exchanges of practical expertise, and that a formal structure and a division of labour encourage this.

The Magical Pact of the Illuminates of Thanateros, or the Pact for short, is an organisational structure for those wishing to perform Chaos type magic in company with others of like mind. The Pact exploits the device of a graded hierarchy, with certain checks and balances, and is delighted to admit candidates with the drive and initiative to rise rapidly through its structure.

Every occult revival begets a magical child or two and Chaoist Magic is the major synthesis to emerge from the occult renaissance of the last twenty years. The Pact is amongst the prime vehicles designed to develop and carry forward that synthesis well into the next millenium. It is likely that the Pact will be to the end of this century and to the beginning of the next, rather more than what the G.D. was in its time, a century ago.

In practice a number of the formal devices of the Pact are treated somewhat more lightly than the written conventions might leed one to suppose, with members styling themselves with such oddities as Frater Vacuity or Soror Impropriety and so on, in deliberate parody of tradition. The prime functions of the grade structure are to provide a mechasnism for the exclusion of certain psychotic misanthropes and neurotic creeps who are sometimes attracted to such enterprises and to ensure that that which needs organisation is duly attended to.

Persons who, having read and carefully considered the accompanying information and conventions of the Pact, are interested in contributing to its activities may submit an extensive letter of application to: OBLIVION, P.O.Box 18514, Encino, CA 91416-8514, USA

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THE LAWS from Lady Sheba

Your High Priestess

In the Magic Circle, the words, commands, and every wish of the High Priestess are law. She isthe earthly,living representativeof our GraciousGoddess. She must be obeyed and respected in all things. She is Our Lady and above all others, a queen in the highest sense of the word. Allfemale coveners must curtsywhenever they comebefore her and say, "Blessed Be." All male coveners must bend the knee and give her a kiss on the right cheek and say, "Blessed Be."

Your High Priest

He is the earthly, living representative of the Great Horned God and in the Magic Circle, He commandeth the respect due to one who is a Magus, a Lord Counselor, and father.

The Laws

1. The Law was made and ardane of old.

2. The Law was made for the Wicca to advise and help in their troubl- es.

3. The Wicca should give due worship to the Gods and obey Their will, which They ardane, for it was made for the good of the Wicca, as the worship of the Wicca is good for the Gods. For the Gods love the brethren of the Wicca.

4. As a man loveth a woman by mastering her,

5. So the Wicca should love the Gods by mastering them.

6. And it is necessary that 0 (Magic Circle) which is the temple of the Gods, should be duly cast and purified that it may be a fit place for the Gods to enter.

7. And the Wicca should be properly prepared and purified to enter into the presence of the Gods.

8. With love and worship in their hearts, they shall raise power from their bodies to give power to the Gods.

9. As has been taught of old.

10. For in this way only may man have a communion with the Gods, for the Gods cannot help men without the help of man.

11. And the High Priestess shall rule Her Coven as the representative of the Goddess.

12. And the High Priest shall support Her as the representative of the God.

13. And the High Priestess shall choose whom She will, if he have sufficient rank, to be Her High Priest.

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14. For, as the God himself kissed Her feet in the Fivefold salute, laying His power at the feet of the Goddess, because of Her youth and beauty, Her swetness and kindness, Her wisdom and Her justice, Her humility and gentleness and generosity,

15. So He resigned all His power to Her.

16. But the High Priestess should ever mind that all power comes from Him.

17. It is only lent, to be used wisely and justly.

18. And the greatest virtue of a High Priestess be that She recognizes that youth is necessary to the representative of the Goddess.

19. So will She gracefully retire in favor of a younger woman, should the Coven so decide in council.

20. For the true High Priestess realizes that gracefully surrendering the pride of place is one of the greatest virtues.

21. And that thereby will She return to that pride of place in another life, with greater power and beauty.

22. In the old days, when Witches extended far, we were free and worshipped in all the greatest temples.

23. But, in these unhappy times, we must celebrate our Sacred Mys- teries in secret.

24. So be it ardane, that none but the Wicca may see our mysteries, for our enemies are many and torture loosens the tongue of men.

25. So be it ardane, that no Coven shall know where the next Coven bide.

26. Or who its members be, save only the Priest and Priestess and the Messenger.

27 And there shall be no communication between them, save only by the Messenger of the Gods, or the Summoner.

28. And only if it be safe may the Covens meet in some safe place for the Great Festivals.

29. And while there, none shall say whence they come, nor give their true names.

30. To this end, that if any be tortured, in their agony, they may not tell if they do not know.

31. So be it ardane, that no one shall tell anyone, not of the Craft, who be of the Wicca, or give any names, or where any abide, or in any way tell anything which can betray any of us to our faces.

32. Nor may he tell where the Covendom be.

33. Or the Covenstead.

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34. Or where the meetings be.

35. And if any break these Laws, even under torture, the Curse of the Goddess shall be upon them, so they may never be reborn on earth, and may they remainm where they belone, in the Hell of the Christians.

36. Let each High Priestess govern Her Coven with justice and love, with the help and advice of the High Priest and the Elders, always heeding the advice of the Messenger of the Gods if He comes.

37. She will heed all complaints of all Brothers and strive to settle all differences among them.

38. But it must be recognized that there will always be people who will ever strive to force others to do as they will.

39. These are not necessarily evil.

40. And they oft have good ideas, and such ideas should be talked over in council.

41. But, if they will not agree with their Brothers or if they say:

42. "I will not work under this High Priestess."

43. It hath ever been the Old Law, to be convenient for the Brethren, and to avoid disputes.

44. Any of the third may claim to found a new Coven, because they live over a league from the Covenstead or are about to do so.

45. Anyone living within the Covendom and wishing to form a new Coven shall tell the Elders of their intentions and on the instand avoid their dwelling and remove to a new Covendom.

46. Members of the old Coven may join the new one when it is formed, but if they do they must utterly avoid the old Coven.

47. The Elders of the old and new Covens should meet in peace and brotherly love to decide the new boundaries.

48. Those of the Craft who live outside both Covens may join either indifferent, but not both.

49. Though all may, if the Elders agree, meet for the Great Festivals, if it be truly in peace and brotherly love.

50. But splitting the Coven oft means strife, so for this reason these Laws were made of old, and may the Curse of the Goddess be on any who disregard them! SO BE IT ARDANE.

51. If you would keep a book (your Black Book) let it be in your own hand of write, let Brothers and Sisters copy what they will, but never let the book out of your hands and never keep the writings of another.

52. For if it be in their hand of write, they may be taken and en- gained.

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53. Le each guard his own writings, and destroy them whenever danger threatens.

54. Learn as much as you may by heart, and when danger is past, rewrite your book when it be safe.

55. For this reason, if any die, destroy their book, an they have not been able to.

56. For, an it be found, 'tis clear proof against them.

57. And our oppressors know well: "Ye may not be a Witch alone."

58. So all their kin and friend be in danger of torture.

59. So destroy everything not necessary.

60. If your book be found on you, 'tis clear proof against you alone. You may be engained.

61. Keep all thoughts of the Craft from your mind.

62. If the torture be too great to bear, say: "I will confess. I cannot bear this torture. What do you want me to say?"

63. If they try to make you talk of the Brotherhood, do not.

64. But if they try to make you speak of impossibilities such as flying through the air, consorting with the Christian Devil, or sacrificing children or eating men's flesh,

65. To obtain relief from the torture, say, "I hold an evil dream, I was beside myself, I was crazed.:

66. Not all the magistrates are bad; if there be any excuse, they may show mercy.

67. If you have confessed ought, deny it afterwards. Say you babbled under the torture, say you do not know what you said.

68. If you are condemned, fear not.

69. Fear not, the Brotherhood is powerful, they will help you to escape if you stand steadfast.

70. But if you betray ought, there is no hope for you in this life or that to come.

71. Be sure, if steadfast you go to the pyre, drugs will reach you, you will feel naught. You but go to death and what lies beyond.

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The Ecstasy of the Goddess 72. To avoid discovery, let the working tools be as ordinary things that any may have in their houses.

73. Let the Pentacles be of wax so that they may be broken at once or melted.

74. Have no sword, unless your rank allows you one.

75. Have no names or signs on anything.

76. Write the names or signs on them in ink immediately before con- secrating them, and wash it off immediately afterwards.

77. Do not engrave them lest they cause discovery.

78. Let the color of the hilts tell which is which.

79. Ever remember, ye are the "Hidden Children of the Goddess," so never do anything to disgrace them or her.

80. Never boast, never threaten, never say you would wish ill of anyone.

81. If any person, not in the magic circle, speak of the Craft say, "Speak not to me of such, it frightens me. 'Tis eveil luck to speak of it."

82. For this reason: the Christians have their spied everywhere. These speak as if they were well affected to us, as if they would come to our meetings saying, "My mother used to go worship the Old Ones. I would I could go myself."

83. To such as these, ever deny all knowledge.

84. But to others, ever say, "'Tis foolish talk of Witches flying through the air. To do so they must be light as thistledown. And men say that Witches all be so bleary-eyed, old crones, so what pleasure can there be at a Witch meeting such as folks talk on?"

85. And say "Many wise men now say there be no such creatures."

86. Ever make it a jest and in some future time, perhaps, the persec- ution may die and we may worship our Gods in safety again.

87. Let us all pray for that happy day.

88. May the blessings of the Goddess and God be on all who keep these Laws which are ardane.

89. If the Craft have any Appenage, let all guard it, and help to keep it clear and good for the Craft.

90. And let all justly guard all monies of the Craft.

91. But if any brother truly wrought it, 'tis right they have their pay, and it be just. And this be not taking money for the Art, but for good and honest work.

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92. And ever the Christians say, "The laborer is worthy of his hire" but if any brother work willingly for the good of the Craft without pay, 'tis to their greatest honor.

SO BE IT ARDANE

93. If there be any quarrels or disputes among the brethren the High Priestess shall straightly convene the Elders and inquire into the matter and they shall hear both sides, first alone, then together.

94. And they shall decide justly, not favoring the one side or the other.

95. Ever recognizing there be people who can never agree to work under others.

96. But at the same time, there be some people who cannot rule justly.

97. To those who ever must be chief, there is one answer.

98. Void the Coven, or seek another one or make a Coven of your own, taking with you those who will go.

99. To those who cannot rule justly the answer be, "Those who cannot bear your rule will leave you."

100. For none may come to meetings with those with whom they are at variance.

101. So, an either cannot agree, "Get hence, for the Craft must ever survive."

SO BE IT ARDANE

102. In the olden days, when we had power, we could use the Art against any who ill-treated the Brotherhood. But in these evil days, we must not do so! For our enemies have devised a burning pit of everlasting fire, into which they say their God casteth all the people who worship Him, except it be the very few who are released by their priest's spells and masses. And this be chiefly by giving monies and rich gifts to receive His favor, for their God is ever in need of money.

103. But as our Gods need our aid to make fertility for man and crops, so it is the God of the Christians ever is in need of man's help to search out and destroy us. Their priests ever tell them that any who get our help are damned to this Hell forever, so men be mad with the terror of it.

104. But they make men believe that they may escape this Hell if they give Witches to the tormentors. So for this reason, all be forever spying, thinking, "An I catch but one of the Wicca, I will escape this fiery pit."

105. So for this reason we have our hidels, and men searching long and not finding say, "There be none, or if there be, they be in a far country."

106. But when one of our oppressors dies, or even be sick, ever is the cry, "This be Witches' malice," and the hunt is up again and though

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they slay ten of their own to one of ours, still they care not. They have countless thousands.

107. While we are few indeed.

SO BE IT ARDANE

108. That none shall use the Art in any way to do ill to any.

109. However much they injure us, HARM NONE and now times many believe we exist not.

SO BE IT ARDANE

110. That this Law shall ever continue to help us in our plight. No one, however great an injury or injustice they receive, may use the Art in any way to do ill or harm any. But they may, after great consultations with all, use the Art to restrain Christians from harming us or tax others, but only to let or constrain them.

111. To this end, men will say: "Such a one is a mighty searcher out and a persecutor of old women whom they deemeth to be Witches, and none hath done him skith, so they be proof they cannot, or more truly where be none."

112. For all know full well, that so many folk have died because someone had a grudge against them, or were persecuted because they had money or goods to seize, or because they had none to bribe the sear- chers. And many have died because they were scolding old women. So much that men now say that "only old women are Witches."

113. And this be to our advantage, and turns suspicions away from us.

114. In England and Scotland, 'tis now many a year since a Witch hath died the death. But the misuse of the power might raise the persec- ution again.

115. So never break this Law, however much you are tempted, and never consent to it being broken in the least.

116. If you know it is being broken, you must work strongly against it.

117. And any High Priestess who consents to its breach must immedia- tely be deposed. "For 'tis the blood of the Brethren they endanger."

118. Do good, an it be safe and only if it be safe.

119. And strictly keep to the old Law.

120. Never accept money for the use of the Art. For money ever smear- eth the taker. "'Tis sorcerers and conjurers and priests of the Christians who ever accept money for the use of their Arts. And they sell dwale, and evil loves spells and pardons, so let men escape from their sins."

121. Be not as these. If you accept no money, you will be free from temptation to use the Art for evil courses.

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122. All may use the Art for their own advantage, or for the advantage of the Craft, only if you are sure you harm none.

123. But ever let the Coven debate this at length. Only if all be satisfied and none be harmed may the Art be used.

124. If it is not possible to achieve your ends one way, perchance the aim may be achieved by acting in a different way, so as to harm none. May the Curse of the Goddess be on any who breaketh this Law.

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SO BE IT ARDANE.

125. 'Tis judged lawful if any of the Craft need a house or land and none will sell, to incline the owner's mind so as to be willing to sell, providing it harmeth it not in anyway and the full price is paid, without haggling.

126. Never bargain or cheapen anything whilst you live by the Art.

SO BE IT ARDANE.

127. 'Tis the old Law and the most important of all Laws that no one may do anything which will endanger any of the Craft, or bring them into contact with the law of the land, or any of our persecutors.

128. In any disputes between the brethren, no one may invoke any Laws but those of the Craft.

129. Or any tribunal but that of the Priestess, Priest and Elders. And may the Curse of the Goddess be on any who do so.

SO BE IT ARDANE.

130. It is not forbidden to say as Christians do: "There be Witchcraft in the land," because our opressors of old make it heresy not to believe in Witchcraft, and so a crime to deny it, which thereby puts you under suspicion.

131. But ever say "I know not of it here, perchance there may be, but afar off - I know not where."

132. But ever speak of those as old crones, consorting with the Devil and riding through the air.

133. But ever say: "But how many men may ride through the air an they be not light as thistledown?"

134. But the Curse of the Goddess be on any who cast any suspicion on any of the Brotherhood.

135. Or who speaks of any real meeting place where any abide.

SO BE IT ARDANE.

136. Let the Craft keep books with the names of all herbs which are good for men, and all cures, so all may learn.

137. But keep another book with all the Bales and Apies and let only the Elders and other trustworthy people have this knowledge.

SO BE IT ARDANE.

138. Remember the Art is the secret of the Gods and only may be used in earnest and never for show or pride, or vainglory.

139. Magicians and Christians may taunt us saying, "You have no power. Do magic before our eyes. Then only will we believe." Seeking to cause us to betray our Art before them.

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140. Heed them not. For the Art is holy, and may only be used in need. And the Curse of the Gods be on any who break this Law.

SO BE IT ARDANE.

141. It ever be the way with women, and with men also that they ever seek new love..

142. Nor should we reprove them for this.

143. But it may be found to the disadvantage of the Craft.

144. As, so many a time it has happened that a High Priest or High Priestess impelled by love, hath departed with their love, that is, they have left the Coven.

145. Now if a High Priestess wishes to resign, they may do so in full Coven.

146. And this resignation is valid.

147. But if they should run off without resigning, who may know if they may not return within a few months.

148. So the Law is: If a High Priestess leaves her Coven, but returns within rthe space of a year and a day, then she shall be taken back and all shall be as before.

149. Meanwhile, if she has a deputy, that deputy shall act as High Priestess for as long as the High Priestess is away.

150. If she returns not at the end of a year and a day, then shall the Coven elect a new High Priestess.

151. Unless there be a good reason to the contrary, the person who has done the work should reap the benefit of the reward.

152. If somebody else is elected, the deputy is made maiden and deputy of the High Priestess.

SO BE IT ARDANE.

153. It hath been found that practicing the Art doth cause a fondness between aspirant and tutor, and it is the cause of better results if this be so.

154. But if for any reason this be undesirable, it can easily be avoided by both persons from the outset firmly resolving in their minds that if any such ensure, it shall be that of brother and sister, or parent and child.

155. And it is for this reason that a man may be taught by a woman and a woman by a man and that woman and woman and man and man should never attempt these practices together.

156. And may all the Curses of the Mighty Ones be on any who make such an attempt.

SO BE IT ARDANE.

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157. Order and discipline must be kept.

158. A High Priestess or a High Priest may and should punish all faults.

159. To this end: all the Craft must receive their correction willin- gly.

160. All, properly prepared, the culprit kneeling, should be told his fault, and his sentence pronounced.

161. Punishment should be the $ followed by something amusing such as several S S S S, or something of this nature.

162. The bulprit must acknowledge the justice of the punishment by kissing the hand of the Priestess and by kissing the $ on receiving sentence; and again thanking for punishment received.

SO BE IT ARDANE.

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---

THE NEW BOOK OF THE LAW [sources: The Book of The Law, The Old Laws for the Old Religion, The Great Book of the Law, The Dragon Law] Preface: In my years of teaching and running a group, I have always had a dissatisfaction with the popular "Book of the Law" available to most Seekers. I felt it to be too archaic in its wording and perspec- tive -- and while it was valuable in the Burning Times, it simply does not deal with the concerns and needs of "modern-day" Witches. Over the years I became familiar with several other sets of Laws. Each of these had many good points, yet they also had their disadvantages as well. Recently, I decided to do something daring -- I took the four dif- ferent versions of the Laws which I had, and combined and reworked them. I deleted what was no longer pertinent or meaningful, rewording others to make them clearer and more understandable, as well as throwing in a few new ones which I felt had been lacking. I believe that what has evolved out of this work is a set of Laws which are readable, usable, and most importantly, pertinent to the needs of today's Witches and Neo-Pagans. It is with these thoughts and hopes that I would like to share them with you. If you should find merit or worth in them, then I will feel as though I have accomplished some- thing. The material in this booklet has not been copyrighted, so you may reproduce the Laws for students or friends, or reprint them in your publication. It is my sincere hope that the New Book of the Law will be of use to the Craft Community. Blessed Be, Lady Galadriel PART ONE 1. The Laws were created to give our lives form and order, that all might be balanced throughout all of the planes. In truth there are two sets of laws which govern us -- one sets forth the ways of the Wiccan, and the other the ways of the Universe. Both are important, both should be observed with respect and treated with honor. The Laws were shaped and molded to teach us, to advise us, and to counsel us in our time of mortal life on earth. 2. Honor the Gods, for They are the channels and the manifestation of the Source. Honor yourself, for this force also lies within you. Love the Gods as They love you, and by loving yourself and your brothers and sisters, so the Gods shall honor you. As the love and joy of a man and a woman [or "lover and beloved" -- LAH] flowers and grows when nurtured with respect, and cultivated with understanding and honor, so should you love the Gods. 3. The Goddess is the Great Mother, and the God is the Great Father, and we are Their children; and we shall worship Them, for They are the rulers of the Universe, and all that is therein. Therefore, O Children of the Gods, try Them not, nor attempt to test Them, for They shall show you that he Ways of the Craft are not to be belittled or mocked.

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4. Let the Power of the Craft flow from you only in love -- or not at all. For it has always been known that the energy webs which we weave and maintain shall eventually return to encircle their creator. Thus our works become either the net which entagles and binds us, or the web of light by which we find the Gods. 5. Let the Rites of the Wicca be a way for the children of the Gods to be as One -- for Power only flows when unified. Always should you revere the Earth, and heal and tend Her, for She is our life, our Mothership, on which we navigate the dark currents of space. 6. When you reap the harvests of your lands, then you shall not reap one corner of the field, nor glean the herb gardens, or the fallen fruits of the orchards. These you shall offer to the Earth Mother, in direct return, or through offerings made to your Circle, or to sustain its Priests and Priestesses. 7. Always be proud to be of the Wicca, but do not allow your pride to become vanity -- for those who are conceited are a stubling block at the door of the Temple, and they shall be cast adrift, to swim within their own vanity. 8. Observe and listen, reserving your judgement, for until all the silver is weighed, who can know the worth thereof? 9. As like breeds like, even more so does good beget love and joy. Your life will be full of love and joy if you are joyful and happy. 10. Your teachers are the servants of the Gods, and they shall plant the seeds of knowledge within the minds of their students, and they shall use their power for the good of the Wicca. Yet it is each individual's duty to tend the seeds which are planted, and to make the final harvest. Those who misuse the power and the trust of the teacher's position shall have to answer to the Lords of Karma, and adjust the balance accordingly. 11. The Temples of the Gods, which are Their abode on Earth, shall belong to all Their children, and each Circle shall be as a special family. Do naught against any Temple or any family of the Wicca, lest you do that thing unto the Gods, and against yourself. 12. You must not be a teller of tales amongst the children of the Goddess, and you must hold no malice or evil thoughts towards others of the Wicca. 13. You should not lie, nor give false testimony before your Elders, or those who are of the Wicca -- for liars are fools, and a menace unto themselves, and to the Wicca. Be truthful in all your works and deeds, especially within the Circle, for what you say within the presence of the Gods becomes manifest. 14. You must not put stumbling blocks in the way of those who do not follow the Path of the Wicca. You must make no unrighteous judge- ments of their ways, and you should aid them with an attitude of love when it is asked for. Yet ever should you keep the Counsel of the Elders, and reveal naught to others of where our Circles may be, nor may you reveal our ways without the consent of the Priestess.

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15. When you make a vow to the Lord or the Lady, or you swear an oath to another of the Wicca, then you must do all that has come forth from your mouth, for a covenant with the Gods, or with the Wicca, is your Honor, and woe to those who care not for the fetters they attach to their souls by not keeping their word.

16. The Great Mother and Father would not have their children suffer the indignities of oppressors for their sake, for what is within the hearts of Their children is dear and true to Them. The Ancient and Mighty Ones shall cause the balance to be made for those who desecrate the Lord and Lady, Their temples, or Their creations. 17. Never shall you use Magick, nor the Craft, to cause harm, for this is misuse of the Power, and it is not to be condoned. To cause the death of another through the Craft is to require the death of the Self in sacrifice. 18. Never betray any of the brethren, nor the lore of our people, for you are all servants of the Gods, and must live by the virtues of love, honor and wisdom. Let truth, loyalty and honor be your creed. Let them be your guides, tempered by love and wisdom. 19. The Order of the Gods shall you keep, and within Their Circles shall you walk. You should not say "I believe" when you doubt, nor claim to obey the Lord and Lady's word when you never enter into the Temple. You must not profess with your lips that which is not in your heart. 20. Do not use the names of the Gods in negative or evil ways, for They love and cherish Their children above all others. All others They love, even those who know them not. Yet those who hate and curse in Their name shall have the Mighty Ones take the measure of their worth. 21. In any disputes between the children of the Goddess, no one may invoke any laws but those of the Craft, or any tribunal but that of Priestess, Priest, and Elders. 22. No one of the Wicca may do anything which will endagner the Craft, nor bring any of the Wicca into conflict with the Law of the Land, or with any of our persecutors. 23. Your magickal tools are channels to that which is most precious and pure within you. Do not cheapen them by haggling their price when you acquire them. 24. Never accept money for the use of the Power. It is sorcerors and charlatans who accept money for their spells and prayers. If you accept no money, you will be free from the temptation to use the Craft for evil or unworthy causes. 25. You shall never take unduly from any human, animal or elemental that which is not yours to take -- for if you steal from another, in the end you will have to sacrifice something dearer to you in order to attain the balance. 26. Show honor to all people, that they may look up to you, and respect you, and their eyes shall become a mirror for your soul.

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27. Those who are of the Wicca shall not own slaves, for one person may not own the spirit of another, for only the Great Mother and Father own our souls. Nor shall you take as a pledge any person's life, for to do so is to take upon yourself both a mill and a mill- stone. 28. If a stranger sojourns with you, you shall do them no wrong; they shall be as one of the Circle, born amongst ye, and you shall deal with them as you would yourself. 29. Just weights and just balances shall be given by you, and just value shall you give, and thereby receive threefold. 30. Your altars shall be kept clean, pure and holy, and all that is brought into the Temple or the Circle shall be cleansed and blessed, for the joy of the Gods, and of the Wicca. 31. A clean mind should have a clean body. You should keep your body, your clothes, and your house clean, in honor of the Mother, who gives these things to you. 32. Let none die without honor, without love, without respect, unless their actions have decreed otherwise. 33. You should not couple together if it shall cause pain, jealousy or deprivation to another by doing so. Union for malice or evil reasons such as these upsets the balance, and the Lords of the Universe shall make adjustments accordingly. 34. Let those who would love, and would be as one, and bear child, be handfasted. For the sharing of love in this manner is beauteous, and love's union in the energy of the Gods, and the heritage of the child. It is important for children to know and to identify with those who brought them here. 35. The Law of the Goddess is that none of the Wicca shall take and wed someone who they do not love, whether it is to harm another, or for some form of material gain. 36. Remember that your children are Goddess-spawned, and are free spirits. You do not own nor control them. They are your brethren, come to visit for a while, that they may share in the vision of your love and wisdom. Let each parent realize that although they may teach and guide with love, the child shall also teach the parent, and aid them in their growth and lesson 37. The etheric web and energy vortexes of the earth are in constant flux and motion to adjust to the needs of the planet. The sacred trust of the Wicca is to create and to maintain centers of light and knowledge, using the magick of the divine spark within us to focus and channel the forces of the Universal fire. And these are the channels established between the worlds of the stars and the realms of the earth, bringing in and regulating the spirit flames which energize and activate all life forms. Thus we tend and guard the threads of creation, and we weave the patterns of life and manifestation in an ever-evolving tapestry.

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38. Never use your heritage or position for self-glorification or gain. Respect your magick and our ways. We must always recognize that while others may look to us to lead them, they too are our guides.

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39. Keep yor body strong, your mind keen, and your purpose pure, for within your being you shall channel the Power, and it needs to be strong and pure. And these are the keys to the path of Oneness, and to communication with the Gods. Yet first you must learn to speak to Them in such a manner as They can comprehend you. For the children of the Wicca must aid the Gods, and work with Them, otherwise the Gods cannot aid and work with you. Ever remember that the Priest and Priestess are the living representatives of the God and Goddess Forces, and likewise that all humans carry these forces within them, though they may lie dormant and unawakened. 40. As the Great Mother and Father come unto one another and create with the pure vibration of Love-Wisdom, so should you strive to make your Temple pure in vibration, and thus a fitting place wherein you may invite the Gods. Thus, your Circle should always be duly purified and cast, and likewise, those who would use the gateways and travel the Circle between the earth and other realms should also be duly prepared and purified. 41. The Goddess hath said, "I shall not carry thee, yet neither shall I hinder thee, nor keep thee from having the same opportunities as all of my children. Thou art free, yet thou shalt not be coddled like babes in the storm. If thou hast true devotion within thee, then all obstacles may be overcome." 42. The laggard is but half a person -- and though half is better than none, the whole is twice as good as the half. Those who do not work, or who lack the will and desire to learn the ways of the Gods, unto them is said, "The Ancient and Mighty Ones shall not keep thee within their house, if ye learneth not." 43. A sanctuary you shall make unto the Gods, that They may dwell amongst you. And you shall fashion it to the best of your ability, according to all tha your Elders shall show you, and pure energy shall you place therein. 44. An altar shall you make to unto the Lady, and you shall make due reverence unto Her, for every place where She is exalted, She will come to you and bless you. And you shall fashion your altar out of wood or stone, and burn incense and candles thereon, at the proper times, in observance of her ways. 45. You should set aside at least one day during each moon unto the Goddess, and on these days you shall do Her work; and on those days She shall renew Her children and bless them. 46. Learn to build your own Temple, and to craft your own sacred Circle, and all the tools that are used therein -- for to be a person of the Craft is to be a person of consequence. 47. Let each of you inscribe your own record of our ways and teach- ings. For the course of each Wiccan should be charted, that the patterns of their life-web may be made known and utilized. Let each Wiccan start their Book of Light with the teachings and lore of their tradition, yet let it also contain the rites and ways of each in- dividual, which are the harvest of each child of the Wicca, to use the wisdom of their heritage as the seeds of their own wisdom. Thus shall our lore and knowledge continue to grow and unfold, like a beautiful flower.

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48. It is right to study and to understand the sigils, statues and stories of the Gods, for they shall guide your thoughts to Them, and They shall hear them. Yet you must ever remember that you worship not the sign nor the statue, but the Gods which inspired them. 49. If your Circle owns any land, let all guard it, and help to keep it clean. Let all justly guard all monies of the Circle, as well as the rights and property of all members of the Circle. 50. If any Wiccan truly labors, then it is right that they should have their just pay. This is not considered the taking of money for the Art, but good and honest work. Yet if any Wiccan works willingly for the good of the Craft, or for their brothers and sisters without pay, then it is to their greatest honor. 51. If any Wiccan should deny themselves some pleasure or material indulgence in order to do service in the Circle, this person shall be blessed and remembered. For those who give for the greater good of all shall have their spirit uplifted. 52. Know also that if you gift the Lady's Priests and Priestesses, or Her Circles, this is an offering made unto the Mother Herself, for a true Priest or Priestess strives always to do Her work, and to be of service to Her children, so to honor and respect them is to honor and respect the Queen of All. 53. And the offerings which are considered the most pleasing to the Gods are these: the fruits of the orchards the scents of the trees and herbs the metals of the earth the waters of the earth the flowers of the meadows and the milk of all mothers. Yet offerings of labor or money are honest too, and these will also be accepted -- moreso if you work with love in your heart, for always there is work to be done for the Gods, and service to be given to the children of the Wicca. 54. If your offerings are made to restore the balance, it must by of a nature that it not offensive to the Gods. It must be of value, yet given with a free heart. Thus shall the harmony be restored. If your offerings are given with a heart filled with love and devotion, or are of service to the Gods, or to the Craft, then shall you receive blessings manifold. 55. And when you make an offering unto the Gods, you should offer it thru the most proper medium, at the proper times, and in such a manner as to make it acceptable. Any and all remains of the rituals shall be consumed in the fire, or buried within the Earth, as a way of retur- ning to the Source all that we use in the observance of our ways, thus ensuring the continuity of the cycle. 56. All may use the Craft to help and aid them, or for the advantage of their Circle, or the Craft -- yet only if you are sure that you harm none. Let each Wiccan and Circle always debate these matters at length. Only if all be satisfied that none be harmed in any way, may the Art then be used. If it is not possible to achieve your ends one way, then perhaps the goal may be achieved by actng in a different way, so as to harm none.

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57. Throughout the world it has been many a year since Wiccans have been burned. Yet misuse of the Power might raise the persecutions once again. So never break the Laws, however much you might be temp- ted, and never consent to their being broken. And if you know they are being broken, then you must work strongly against it. 58. In days of old it was decided by the Mighty Ones who came before us that the Art might be used to restrain others from harming the Craft or its children, yet only after great consultation with all members of the Circle, and only then to deflect or to constrain them. 59. And such were the ways of the Lady that She brought us forth in joy, and such were the Ways of the Lord that His reign gave all life pleasure. Offer love in your worship and all shall be joyous in beauty. 60. In the dimly remembered dawn of ages past, the Wicca were truly free. Then, in Atlantis came the Age of the Misuse of Power, followed by the Ages of Persecution and Suffering. Thus the people of the Wicca hid themselves and cloaked their knowlege, and wove veils of secrecy and silence. And this is how the Ways of the Wicca have been preserved through the time of darkness. Yet much of the ways of our people were lost to the ignorance of others. 61. Yet the cycle spirals ever on -- and the Age of the Earth Mother once again draws nigh. We must be strong -- one with our birthright, and one with our Gods, if we are to bring forth the balance. Those who would harm us, or attempt to enslave us, we must overcome -- yet only through light and love, and never through violence or the evil of chaos. And through our efforts the time of our people will come into being once more. In the times which lie ahead, there lies much work to be done, so that once more the cycles of life are drawn to the path of light, and the balance acheived through the power of love. 62. In order to bring the ways of Light and Love and Life to the peoples of the Earth, our secrets are slowly becoming secrets no more, and it is good that this is so -- for the age of shadow and secrecy is passing. Yet the sharing of our ways needs always to be guided by wisdom and by love. Let our rites and our mysteries be kept sacred. Let no one defile our worship or our heritage. For the defilement of our ways is an honor loss to self, and for the Craft. 63. Let each High Priestess govern her Circle with justice and Love, and with the help and advice of the Elders and the High Priest, always heeding the messages of the Gods when they come. 64. Ever remember that although the Priest is the force with which the Circle is built, the Priestess is the ruler therein -- for it is through her that the Goddess created the world, and all things therein. 65. The High Priestess will heed all complaints of all Pagans and Wiccans, and strive to settle any differences between them with reason and with justice. 66. Let each Circle of Light decide how it shall be known -- whether by earthly name or magickal one. For each child of the Wicca knows best the safety or dangers of their homeland.

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67. Let each Circle or Temple maintain and dedicate unto the Goddess and the God all the things that are required for Their rituals, for what is blessed in the name of the Gods rightly belongs to Them, and the Priest and Priestess shall be the caretakers thereof. 68. Anyone of the circle who is of sufficient rank, and wishes to form a new Circle, shall tell the High Priestess and the Elders of their intentions. Members of the old Circle may join the new Circle when it is formed, but if they do so they must leave the other Circle, unless otherwise instructed. For it is the Old Law that each Wiccan may join the Circle of their choice, yet their energy should not be divided between two or more Temples. 69. The Elders of the old and new Circles shall meet in peace and with respect, to decide the level of interaction and connection between the Circles. Yet it is known that the splitting of a Circle often means strife. So only if it is truly in a spirit of peace and harmony should the Circles meet for the celebration of the Great Festivals. 70. None shall enter the Circle that have a sickness or an ailment which may be passed on to the Lady's other children -- for to do so causes harm to yourself, as well as to the others of the Circle. Rather should the Healers go unto the sick one, that through the love of the Gods they shall be made well and whole once more. 71. It has been judged lawful that if any of the Craft need a house, or land, and none will sell, to incline someone's mind so as to be willing to sell, providing it harms none and the full price is paid without haggling. 72. In the matter of quarrels or disputes between the members of the Circle, the High Priestess shall convene the Council, and inquire into the matter. The Council shall hear each person privately, and then both together. And they shall decide justly, not favoring one side nor the other. 73. If an agreeable resolution cannot be reached, then that Wiccan must leave the Circle, for a Circle of Light cannot be properly formed where there is disagreement and discord. And when a Circle is not properly formed, the energy within is either dissipated, or turns ugly, festering like a hidden sore. So let them leave, but only with love in their hearts and yours, for even though your paths may div- erge, you are still all children of the Wicca, and there must be no violence between us. Bear no grudges, hold no thoughts of vengeance, for this will rot away the foundation of your power. 74. It has ever been recognized that there are some people who can never agree to work under any others. At the same time there are also people who cannot rule justly. To those who must ever be chief there is but one answer: "Void this Circle, and seek another one, or if ye be of sufficient rank, then form a Circle of your own." To those who cannot rule justly, the answer shall be "Those who cannot bear your rule will leave you." For none may come to Circle with those with whom they are at variance, for to do so angers the Gods, and hinders the Craft.

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75. Those that do wrong without knowlege shall be held innocent; those that do wrong through carelessness shall be judged lacking in wisdom, and dealt with according to the nature of the transgression. Those who do wrong with deliberation and forethought shall be thrice punish- ed, and the Lords of Karma shall lay low their pride.

76. Each person must make a balance for their words and actions, and the judgements of the Elders should incline to try to make good come from the injustice or wrong-doing. Many are the ways to restore the balance, so let the judgements of the Elders and the Priestess be in keeping with this. 77. Do not turn aside those who seek the ways of the Wicca for the want of an offering or the lack of a robe. You are the servants of the Gods, and the servants of Their people, and those that seek for the Gods you must aid in their quest. 78. Of those who would inquire as to the ways of the Goddess, or who wish to become of the Wicca, ye shall search their hearts, and even into their spirits you shall look, as you are able. For the Wicca do not look to acquire mere numbers. Let none be turned away if their hearts are true, and their desire earnest. 79. The hidden children are like the strings of a harp: each one may give a clear note, and when gathered together in sympathy and accord, they shall give rise to a beautiful symphony. Yet when struck without reason or thought, these notes may cause discord or disharmony. Therefore the Gods decree to Their Teachers and Priests that all must be taught to master their harp, and to pluck their strings with care, that they cause no discord or imbalance. 80. Choose the Priests and Teachers of the Wicca with diligence and with care. The qualities that you should search for within them are Faith, Belief, Knowledge, Ability, Patience, Leadership, Humility, and a loving nature -- for they must lead and teach the children of the Goddess, and will thereby have the power to do great good, or to cause great imbalance. 81. In practice it should be that the greatest of the Priests and Priestesses should guide the rituals within each of the Temples of the Old Gods, and truly you should be content with the advice and guidance given by them. Yet ever it should be given so that it is clear and understandable, for within the Temple each of the Wicca is free, and thus they should be able to recognize and to understand our ways and their implications. And those who cannot explain the inner workings, or give just cause and reason for their decisions, may be questioned, or the wisdom of the advice weighed. 82. Let the Priestess and Priest lead as long as they are able, and their leadership be wise and strong, and to the benefit of the Wicca. Yet if their health is ill-favored, or if the next generation needs to try their hand, then let them have the vision and the wisdom to step away from their position, and pass the duties of the Circle t o another. Let them not become overly attached to the office, nor too fond of the power.

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83. If a Priestess or a Priest should tire of their duties and char- ges, then they may step down, but only after having trained and acknowledged a successor. If a Priest or Priestess deserts their Circle, then they have lost the right to ever lead again within this life, so great a trust they have broken. If they should return to the Circle within one turn of the Wheel, and are judged to have true atonement in their hearts, new insight and growth, then they may be forgiven, and allowed to return to the Circle, yet they shall worship only, and hold no office or title. Leadership is a sacred commitment and an honor, and they have shown that they cannot be trusted with such responsibility. 84. Any Priestess, Priest, or Elder who consents to a breach of the Laws regarding the use of the Craft to cause harm to others must immediately be relieved of their office, for it is the lives of the children of the Goddess which they endanger, as well as the honor of the Craft. 85. The High Priestess may take a Sabbatical from her Circle, if her personal life and duties require it, for up to a year and a day. During that time, the Maiden shall act as High Priestess. If the High Priestess does not return at the end of a year and a day, then the Initiates of the Circle shall name a new Priestess. Unless there is good reason to the contrary, the person who has done the work of the Priestess should reap the reward. If someone else is named, then the Maiden should continue in that office. 86. Each Priestess and Priest shall choose their own consorts, yet let them be wise in the learning of our people, and thus others shall abide by the wisdom of their choice. Yet if the Circle feels the decision is ill-advised, or that they cannot abide and work in honor and trust with that consort, then they may request a gathering of all concernted to meet and to talk, and to resolve the balance with love and honor. For only those who are pure and strong, keen and wise, patient and loving, can effectively and properly carry out the duties of a Keeper of the Circle. 87. Those of the Priesthood shall not neglect their mates, or their children, or their house, nor anything which is in their possession; nor shall the sick and the needy be neglected for the sake of the Circle. Therefore let them adjust the one thing against the other, that neither should suffer, and that which is given by the Gods is treated with love and respect. 88. Long ago, at the time of Creation, it was deemed that the female should hold the power of life-giving. And such was the male force drawn to the love and beauty of the Creation of life, that he sur- renders unto her keeping the force of his powers in the furtherance of life. Yet the Priestess must always remember that the fuel of the flames which light the fires within her Temple comes from the Priest. Thus she must use the force wisely, and only with love, and she must honor and respect he who is the activator of the Life Force. HERE ENDS THE NEW BOOK OF THE LAW. Published by: The Grove of the Unicorn PO Box 13384 Atlanta, GA 30324 Ordering Information: Send Legal size SASE A small contribution towards printing/handling costs will be appreciated.

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THE NEW BOOK OF THE LAW Commentary by J. Random Folksinger I have to preface this by stating that I was first drawn to this work by Leigh Ann Hussey, and reacted very negatively to it. This will be my second time through these Laws, with comments that are SOLELY MY OWN OPINION. I know that Lady Galadriel put a lot of work (translate: sweat blood) into these Laws, and I am not attac- king her or her work. Making my points without sounding negative would have been nice, but I have not been very successful at this; since several people have been asking me to put down *WHY* I didn't like them, I felt that getting the project over with would be better than struggling with a novel-length exercise in not offending anyone. To Lady Galadriel: I, too, have sweat blood over a reconstruction project similar to this (and I got lots of negative feedback, too). My finished copy, which includes the old "Burning Times" laws as a historical source or what to do when things *really* get bad, can be had from Leigh Ann, Judy Harrow, or downloaded from WeirdBase in St. Louis as "JRFLAWS.TXT". My heart goes out to you, but I am commenting on your Laws from my head only. Notes: On the Preface:The Book of the Law, orLiber Al, which Lady G. refers to as a primary source, is not the same as Craft law in most traditions as it was written by Aleister Crowley; it is, therefore, hardly a wonder why it was not found to be very pertinent by Lady G. If, indeed, Lady G.'s Book of the Law was *not* Liber Al, it is hard to understand where many of these Laws originated. The Laws: 1. Form and Order? Ask a Discordianor Shamanic Craft type. The Laws were created for guidance, as the latter part of this Law at- tests. 2. Channels, and manifestation of the Source? This sounds more like New Age Xtianity than Wicca. I should stop talking about the flowers in the language, although they are disconcerting and very distracting from the original goal of "readable, usable, and per- tinent to the needs ..." I suppose I can just use the term "flowers" as my way of saying that the language is unnecessarily complicated when it really bothers me -- and most of these laws do fall in this category. 3. Oh,no. Not the Xtian "Ye are as children"routine again. The Gods, in my training, wish us to grow, not perpetually remain children. To not test what they say is the same as channelling some unknown spirit and believing everything he/she says. We are growing, making the Gods proud, not belittling or mocking them. 4. This law isover-judgemental (something I am accusedof being at times), and ignores the need for working with our shadow-side; I suppose naivete is the worst I can say about this Law. I can easily find better in Marion Weinstein's POSITIVE MAGIC...

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5. The "Mothership"routine smacks of CloseEncounters, butother than the children routine and some language problems, this one isn't too bad -- but isn't there something in an initiation ritual about us and the Gods being the same "but for a difference of power"? I would think Brothers and Sisters of the Gods would be better ter- minology -- feminists are welcome to reverse the wording. 6. Hmmm. Sounds liketithing to me. While it is certainlya good idea, we give back to the Gods all the time -- this would be making the meaningful ritual a mechanical one. Sustain its Priests and Priestesses? Paid (or fed) clergy? Shades of Paul! This part would still work in my tradition, since we are all priests and pries- tesses, but I know some that are different... 7. I can't see the purpose of this Law, and know of no cor- responding Law in the Laws I have come across. It sounds like the God of the Xtians again, making people the way they are and then judging them for being that way. 8.A direct statement wouldbe better. Who do you know in these times that goes around weighing silver? Is this a modern metaphor? I don't think so. 9. Does not parse. Sounds good, though...

10. This soundslike it's setting up theteacher as infallible-- shut up and listen. Also, while I hear Karma used frequently in Craft discussions, it is because it is a useful concept for us; however, this is the first time I have seen the Lords of Karma enthroned in Craft Law. 11. I could have taken the Golden Rule in one of its permuta- tions, but this is much more akin to the concept of "Sin" than that of Karma. 12. "You must not be a teller of tales..."? What, we areto have no Bards in the Craft? If this law means that gossipping is not a good thing, why doesn't it say so? And "must hold no malice" indicates that we are not allowed to be human again -- true, it is better for the Craft that we all be as a loving family, but there are otheR ways to deal with the problems caused by personality conflicts than to outlaw legitimate feelings. 13. Flowers. Old Law. (Meaning that, other than difference in wording, this is the same as the "Old Laws", i.e., Lady Sheba and others.) 14. Oh, boy! Priestess Knows Best (and will be happy to be responsible for *you*). If someone asks me a question, give them the straightest answer I can, and without phoning up my Priestess for permission to do so. I am a trained, adult Witch, and am capable both of making my own decisions *and* taking the consequences for making a wrong decision. The "You must not put stumbling blocks..." sounds like the old parental admonishment, "Don't put beans in your ears." The Xtians have enough stumbling blocks of their own; I don't think ours would even be noticed, and so are unnecessary.

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15. The key words are in the Preface: readable, usable, and pertinent. "Fetters" and "woe" are not very meaninful words in this half of the 20th century. Not sure about the use of "souls", either, since that seems to be mostly a xtian concern. Remember, Lady G. said that she reworded some of these laws "to make them clearer and more understandable". I think she missed here. 16. Sounds like"Trust in God; Hewill provide." Where is the Craft basis for this Law? 17. Ifyou killsomeone magickally,accidentally orotherwise, you should be sacrificed to atone for it? My Goddess demands nothing in sacrifice. It would be far better to get into therapy and see how you could forgive yourself and help others to forgive you (I'm using "forgive" as a psychological, not religious, term). No problem with the first sentence. 18. Could be said more clearly. 19.The source for this, especially the final sentence, seems to be Jesus in Revelation. "Many say, Lord, Lord, but I know them not..." etc. 20. Sounds like, "Thou shalt not take the name of the Lord,thy God in vain". Either that is what this law is saying, or it needs to be clearer. 21. Old Law. I would have worded it, "In any disputes among the Wicca..." 22. Old Law. 23. To me, mymagickal tools are channels between whatis within me and what is outside of me (on the magickal planes, which frequently intersect with the planes of reality). Still, Do Not Haggle is Old Law. 24. Old Law, except for the semantical substitution of "Power" for "Art" and the use of the judgmental terms "evil" and "unworthy".

25. "Thou shalt notsteal"? Hinted-at consequences are unneces- sary.

26. I don't understand "Show honor" as a phrase, and the last phrase is not comprehensible to me. 27. "Those whoare of the Wiccashall not own slaves,"-- good idea, although I have never seen it included in Craft Law. The rest of this sentence is again unclear and/or unnecessary justification. "Nor shall you take as a pledge any person's life,"; well, the Laws of Karma (if you accept them, which these Laws purport to) demand otherwise from time to time, and again, this has not been found necessary in any other set of Craft Laws I have seen.

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28. Thisis the second time the Golden Rulehas been quoted in a faulty permutation. "If a stranger sojourns with you...they shall be as one of the Circle..." What, we're going to invite total strang- ers into our rites just because this Law says so? There are enough Laws that contradict this already. This doesn't sound right. 29. This came straight out of Leviticus, and also exists in Baha'i law in a slightly clearer form. It's nice that We're getting ecumenical, but what is the need for this in Craft Law? The Threefold Law applies, and is easier to understand. 30. The Good Wiccan Houskeeping Seal is required for Circle?

31. Not a Wiccan Law. "Cleanliness is next to god/dessliness" would be a shorter way of phrasing this. Although the old customs (NOT laws) require bathing prior to a ritual, even that has been used to "find" Witches with in some areas (they're clean and smell nice -- they must be seducing our men for Satan!).

32. Not Law, but a start; Ibelieve none should die without someone having cared for them; and that death with dignity is the hoped-for ideal. Many of you already know that I'm initiating action toward Pagan hospice, funeral, and cemetery care. The judgement about "their actions" is for the Dark Lord to make. 33. ThreefoldLaw is all youneed here. Anythingelseis moral judgement. 34. Amendedversion: "Let those who desire union asa couple (or other forms as might be desirable, such as a triad or a group relati- onship) be handfasted, sharing their love in a manner they and the Gods find pleasing." Children are not necessary for shared love (and often separate the parents from their mutual desires), and there is no need to deny handfasting to couples not wanting childr- en. I also am not certain that this needs to be a Law. 35. "The Law of the Goddess isthat none of the Wicca shalltake and wed someone who they do not love." Period. 36. Not Law. Also uses "brethren", another male term. (Anyone who has read my revision of Gardnerian Craft Law should have noticed the near-total lack of gender terminology.) 37. The first sentenceis incomprehensible, immaterial, orboth. This law is very flowery, and I would love to know what Lady G. extracted it from. 38. Old Law:"Never boast,never threaten..." seemsto be theroot here - and is much clearer in that form. 39. The concept of magickal purity is one of ritual magick, not the Craft. This Law is, in letter and spirit, one of ritual magick. While some traditions of the Craft do get into ritual magick, that still does not make this "proper" as Craft Law. 40. Old Law was both clearer and less "new-agey".

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41. WHERE hath the Goddess said these things? Nowhere in my tradition, and they sound more like things She may have said in circle -- certainly no need to canonize them. 42. Back to Leviticus. This is far too judgemental for any tradition I am familiar with. There also seems to be confusion between "work" as in make money and "work" as in learning and teaching the things of the Craft. 43. A sacred trust? This explainswhy Grove of the Unicorn built a sanctuary in Georgia, but I have never seen this expressed as a requirement. Most traditions are not getting over being hidden; this Law requires total openness. I think it's danger- ous to do this in most areas, and having the Goddess decree (here) that we should do something that could harm Her Witches (something She expressly forbids us to do in the Old Laws) doesn't feel right. What is the source of this one? It appears to be the inner feelings of some Witch or Witches, which is not good enough to pass off as Craft Law. 44. While Ihave been taught this, it wasunder "What We Do" rather than "The Law". The style of presentation sounds too much like what YHWH would have written as a law rather than the Goddess I know... 45.Am I readingthis wrong, oris this saying "Honor the Sabbath and keep it holy"? We need to set aside a whole day(s)? I don't think that's realistic in these times, although it might have been in paleolithic times. 46. Not necessary. Any teacher will give you this information. 47. Definitely flowers. Let each Witch keep a book (she even dropped the "in their own hand" part). What else is necessary? 48. Clumsy, with toomany "they"s in spots;How about, "Studythe signs of the Gods in all their forms; these shall guide your thoughts to the Gods and the Gods will take notice of you. Turn your thoughts and worship to the Gods, not the signs and statues of them." 49. Theoriginal here says"If *any* inthe Craft ownsany land..- .guard all monies of the Craft..." thus widening the circle of love beyond just the Circle you are a part of. 50. Old Law. I feel this could be done a bit more clearly. 51. Extremely Crowleyian in content, where the content can be determined. It sounds like it is favoring asceticism "for the good of the Craft...". Unclear rules like this have led to excesses in other religions they have appeared in. 52. NOT CRAFT LAW. Paul wouldhave loved to have this kind of law as stated by Christ, but it wasn't true then and it isn't true now. IF WE'RE NOT SUPPOSED TO TAKE MONEY FOR THE ART, HOW COME WE CAN BE ALLOWED TO TAKE GIFTS?????

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53.Taken as an extension of#52, this law repulses me; however, having deleted #52, and deleting "offerings of ... money", it could be OK. But it is totally unnecessary unless you're trying to set your- self up as the First Church of Wicca, N.A., complete with Xtian abuses of power. In any loving circle, poeple will bring the incense, or the cakes and/or wine, or work together on building a new altar. This is already covered in the laws above, though.

54. Harmony will be restored by working toward harmony, not by donating to your favorite non-profit Temple. Again, the emphasis on giving makes me think of televangelists ("I need to make the payment on my Inspirational Cadillac"). I don't know what problems Grove of the Unicorn has been having in keeping up their payments on the land or whatever, but their problems should not be used as a lever to change Craft Law (if indeed this is the object of these laws). 55. Once more, this law either comes out of ritualmagic or televangelism (or both). Every Witch should know (or know how to look up) the proper times for a ritual, and should be able to offer it up themselves ("thru the most proper medium" could mean "Pay the Priestess" or it could mean "use the right tools" -- if it is *not* intended to mean the latter, then this law has no basis in the Craft). 56. Old Law, and one of the most important Craft Laws. 57. Separating this Law from the previous one causes a minor problem -- it now becomes "Never break the Laws" (and there are some dillies in this set) instead of "Never break *this* Law". 58. The "Mighty Ones" decided for us "in days of old" that we cannot use the Art against anyone? A shirking of responsibility is again evident. While the same precept occurs in my set of the Laws, it is obviously a decision made in the light of persecutions, not something decreed from on high. 59.Sentence fragments. (sic)This is asubject that isnot in the Laws (but is in the Charge of the Goddess, without the God's side of things).

60. Why do we need "thedimly remembered dawn of ages past" and Atlantis to make this point? This is the only version I've seen that goes beyond remembered history. 61. Should be combined with #60, and have more of the excessive verbiage dropped. Oh, no! Not another cry of "the evil of chaos" again! How can these people even *talk* to Discordians?Any set of Laws that is intended to be Craft-inclusive must not include value judgements, especially using the words "good", "evil", and "chaos". This law seems to be wishing for the time when we were in power; every set of Laws I've seen prior to this one would settle for a time in which we are tolerated or accepted.

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62. I don't understand what this is trying to say -- it seems to fluctuate between "No more secrets", "Only a few secrets", and "Don't tell anybody anything". Since all three of these have been expressed above, I'm not sure this law is needed; it hardly even adds to the confusion. 63. The change from "always heeding the Messenger" to "always heeding the messages" is a little dangerous, but otherwise, this is Old Law.

64. This law sounds pretty Gardnerian in tone, but it does not agree with Gardnerian myths -- i.e., while Goddess created everyth- ing, she did not create Death itself. Life without Death offers no regeneration, as Life could not continue on its own; the God was outside of Her creation, and so He had things to teach Her about Death. (Those of you who prefer Starhawk's version of this myth are TOTALLY ignored in this law.) 65. I thought anHPs was only concerned mainlywith what happens in Her Circle -- this Law seems to state that She is concerned with an unstated, but large-sounding, community. Other than that, this is Old Law. 66. I don'tthink this needs to be in the Laws, but it's a good idea for each Circle to consider. 67. This seems to be based upon the Old Laws' "If any in the Craft has any land...", but it does take that additional step into demi-deified clergy. I wish I knew whether Grove of the Unicorn was an authoritarian structure or not, but these Laws go a long way toward making its sound like one. (I'm not sure this group could "pass" Isaac Bonewits' Cult Danger Evaluation Frame after having read this many of their Laws.) 68. Aha! Almost OldLaw, and a"Burning Times" law!This is still a good Law, but it was formulated to keep anyone from knowing more than one group to "give away" if they cracked under pressure of Inquisition.

69. Old Law; probably should be included in #68. 70. Are wetalking about pneumonia, herpes, ora cold here? You can do a lot better healing work *in* Circle (in my experience) than outside of it in many cases, and any Witch can decide for her/him- self whether they are too sick to be in Circle and ask (or not ask) for healing. I suppose I find this law too judgemental, or too gen- eral. 71. Old Law. 72.There is nodefinition of Council given (the "Old Law" says "the Elders"), and the "Old Law" states that either the High Priest or the High Priestess can convene the Elders (useful if the HPs is out of town...) Otherwise, Old Law. 73. Generally, Old Law.Some of therestatements aredifficult or unwieldy, but no real problems.

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74. Old Law.(Actually, a bit of another Old Law is grafted in for clarification, but it doesn't hurt anything.) 75. In conflict with English(/American) Law, "Ignorance is no excuse," includes threefold law (which is NOT included in the Old Laws), and throws in the Lords of Karma again; rephrased, this could be an excellent law or rule, but I do not recognize a single source for this one. Some ritual magic, a little Hinduism, no Craft per se. 76. Nice thought; sounds like a personal addition. 77. As above, the "want of an offering" is not an issue in Old Law; the "lack of a robe" has never been discussed, since most groups I am familiar with generally work skyclad or negotiate the issue. Personal addition? 78. Nice thought; sounds like a personal addition.

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79. So many flowers that (I feel) most would miss the point. I'm afraid I did, and I'm a musician. 80. Sounds likethe Apostle Paul. The qualitiesI was taught to look for in a High Priestess were caring, leadership, patience, ability, and knowing when to ask for help. This cuts out faith (some- thing Goddess says in Her Charge is not asked for) and belief (some- thing she wouldn't be in Circle without). More flames on the topic of children. 81. Source? Sounds clergy-like to me... 82.Old Law states that arequirement of being High Priestess is youth; while this is not easily practiced in all covens, going to the opposite extreme is probably not much better. My personal experiences have been in covens where everyone takes their hand at practicing HP and HPs, with the HPs acting more like organizer and running coven meetings. 83. Ouch.Based upon Old Law,this Law removes theaspect of Love as an excuse (or Glands, if you like the Wombat Wicca version) -- and demands both judgement *and* atonement for a HPs who has left and come back -- even uses the judgemental term, "deserts", in dealing with the issue. The Old Law may have its drawbacks, but is a much better guide (I feel) than getting nasty about it. Oooh, they don't even get to hold office again! Many things are sacred, and certainly being High Priestess is one of them, but in my teaching, Love is a higher ideal, and the Craft has always allowed for it. 84. Old Law, with flamesas above. "It isthe lives of all ofthe Craft they endanger." Honor is still undefined in this context. 85. The useof the word,"Sabbatical" is cutein this context,but this should be a part of #83 rather than separating them out. Also, the phrase, "the Maiden should continue in that office" confuses the reader as to which office -- the law has already stated that she should reap the reward; does election of another person invalidate the election? It should read, "...the Maiden shall be the Maiden for the new HPs." 86. This is a new idea, and probably a good one:the Priestess and the Priest need not be the consort of the other, but are select- ed each by the coven or circle and are free to choose their own consorts. The one possible negative I can think of concerns the few times when Great Rite is held, and the feelings of their consorts on this matter. But then it lets the coven decide whether the choice was right nor not! If we're dealing with private lives, let them remain private. Based on Old Law, except that in Old Law the Priestess is chosen and She selects the Priest. This law again contains too many value judgements -- if you need a perfect person to run your circle, you will never meet. 87. Adapted from the Letters of Paul the Apostle, not the Old Laws. It is nice to state that we should be responsible for oursel- ves, but that is a part of being a Witch (oops, by these Laws, Witches are only children, so I suppose making "those of the Pries- thood" adults is what this law is about). This also seems to state (per Xtianity) that their mates, children, and house are all posses- sions; hardly a feminist or Craft perspective.

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88. Reverse Xtian. Extremely sexist, andno more or less bad than making the Man ruler of the world. THE NEW BOOK OF THE LAW is published by: The Grove of the Unicorn PO Box 13384 Atlanta, GA 30324 To order, send a legal size SASE. A small contribution towards printing/handling costs will be appreciated.

These comments have been made by Gerald L. Bliss, who is also known as J. Random Folksinger.

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Aporrheton 5 The Craft Laws (Marked 4/73 by Judy Harrow; author not noted) ManytraditionsabouttheCraft arescatteredthroughoutrecent books; a sizable bunch is the 161 "Craft Laws" you can find in Lady Sheba or in June Johns. Many of these traditions are merely defini- tions of what the Craft is, and so of the context within which the other traditions should be understood; they are "true" merely because (and insofar as) they are internally consistent. In contrast, some of the other traditions seem to be shrewd, hard-won observations about how psychic energy (as dealt with in the Craft) seems to work, and THESE are the important ones.

The psychicreality that these traditionsconcern has been called by many names: spiritualists call it "the upper astral plane"; Jungians, the "superconscious"; the Bhagavad Gita, "the True Self"; many mystics, the "godhead"; Isaac Bonewits, the "Switchboard"; and very much so on. Any such name is an attempt to map (part of) a psychic reality that seems all too willing to accomodate itself to any map you use, and you will get nowhere in trying to understand that reality if you don't keep its Plasticity firmly in mind. In the Craft we conceive that reality as the Goddess (as #11 below states); She is both very real and a metaphor. She is real because human energy goes into making Her real; She exists as a "thought form on the astral plane," yet She can manifest physically whenever She wants to. She does not exist independently of mankind, but She is most thoroughly independent of any one person or group. (And precisely the same is true of any concept of divinity that people put energy into maintain- ing.) She is a metaphor because, great though She may be, She is finite, like any other human concept, whereas reality is infinite. And why do we need the Goddess, or any divinity at all? Because the human mind seems unable to grasp an undifferentiated infinity. By creating our own divinities, we create mental steps for ourselves, up which we can mount, toward relizing ourselves as divine.

TheCraft Laws,then, arenot "13Commandments" fromon high; they are merely unproved hypotheses about how SOME psychic reality seems to work. They should be treated like any other hypotheses: respected as being the best guesses going, but continually tested to find out how valid they are and to generate better guesses. Naturally, you cannot test them by breaking them, any more than you can test the law of gravity by jumping off a ten-story building. Instead, you draw conclusions from them, or base predictions on them, and try workings to see if the latter hold up. The 13 below are ones that have held up so far under such testing; some we had in an earlier set of 13 did not. In compiling this set, I culled through all the traditions I could find, picking out especially (or thinking up) the most general statements, which would include many of the other traditions as special cases; you should be able to spot examples of this by careful- ly comparing Aporrheton 10 with this one. Certain of the laws here (the ones typed in all caps) seem necessary and reliable to us, and we will not tolerate any bending (let alone breaking) of them, for the reasons discussed under #12 below. Many of the rest are here, not because we understand them, but because we don't.

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I always approach traditional occult systems (astrology, the Tarot, the Craft, etc.) on the assumption that they consist of a terse, ultileveled coding of hard-earned information about something real and important. It is almost as silly to think you've discovered everything such a system might mean as it is to think it meaningless. The only way to find out what such a system means is to get in there and work with it until you speak its language fluently. Then you will likely find (at least, this has been my experience) that the system gives you a map of reality, but of many places, not just one place, that it gives you a way to work with classes of realtionships that hold for many different kinds of people, things, and situations. That is, these traditional systems are very much like nonquantitative algebras or calculi; a symbol in one of them is not going to have an invariant and simple meaning, or even the same meaning in two dif- ferent contextx, anymore than X is going to have the same numerical value in two different algebra problems.

It therefore seems safest to keep these Craft laws whose meanings are not obvious in mind, and hope that further "experiment- ation" will shed some light on them. Of course, to get any results at all in dealing with psychic phenomena, you have to be optimistic and openminded. If you already hold a firm belief that you know what the Craft Laws mean, or that they are "Absolutely True," or the opposite, then your mind is closed, and you can't learn anything new. That is, you're not supposed to "believe" in the Craft Laws, or memorize them; you're supposed to UNDERSTAND them, else you've missed the whole point of why we have them. 1. YOU CANNOT USE THE ARTS OF THE CRAFT TO CREATE OR INCREASE BAD KARMA, EXCEPT FOR YOURSELF.

2. YOUMAY NOT USETHE ARTS OF THECRAFT TO AFFECTANOTHER PERSON IN ANY WAY, UNLESS YOU HAVE THAT PERSON'S EXPLICIT PERMISSION. These two are best discussed together, since they replace the inadequate statement one often finds that "You may not use the arts of the Craft to work malevolent magic." Notice that the first one says "cannot," being an observation of fact, wherease the second says "may not," being a statement of ethics.

Thefirst lawstates that,INTHE LONGRUN, youcan harmno one but yourself. You cannot benefit from trying to harm another, because you are part of the fabric of reality, not separate from it. You get whatever you give, because getting and giving are the same, just as the trough and the crest are the same wave./ If you set up a pattern of nasty, callous selfishness around yourself, that is what you have projected onto the world, and that is all you will experience. If you act out of genuine affection and concern for others, you receive their affection and concern as well. The psychic (or life) field seems to have a single polarity: to create positive effects for yourself, you must create positive effects for others. And this observation applies not just to the arts of the Craft, nor to all the psychic arts, but to life in general.

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Now, whatthe second law pointsout is that itis the OTHER person's opinion that determines whether the effects of what you do are positive or not. This law is the equivalent of the Craft's version of the "Golden Rule": "Do unto others not as YOU wish to be done under, but as THEY wish to be done unto--for their tastes may damned well differ from yours." (Thus this law, most usefully, eliminates any arguments over how one defines "good" or "evil.") It follows that you may not do something for what YOU think is someone else's "own good"; you have no right to make that decision. You may not even work a healing unless you have permission from the person to be healed; it is unethical to hit an unprepared person with a jolt of energy. You may work without prior permission for someone whose karma you are already PERSONALLY involved with (as a mother for her child, a man for his wife, etc.), but you may not accept anyone's opinion that another would give permission if asked; no matter how close two people might be, they neither own one another nor carry each other's karma, and so cannot give such permission to another. 3. You cannot usethe arts of theCraft to win fame, fortune, power, or any other sort of material or social advantage. Thisagainis anobservation ofhow allthe psychicarts work, not just those of the Craft. WHY they work thus is another question--- THAT they do work thus is well-known. Perhaps the simplest explanation is that if your major motive for working is (or becomes) a desire for fame, fortune, etc., you soon get into a headspace where psychic abilities simply cannot function; many erstwhile psychics throughout history have lost their abilities and become charlatans, because they did not know this rule. You can (as many people do) make your living by a psychic art, as long as you charge only enough to live comfortab- ly by your society's standards; it is only going on a "power trip" that would endanger your abilities. Similarly, doing trips on people without their knowledge (or the magician's favorite project, raising "demons" in order to control them) is another sort of power trip, and will have exactly the same effect on your abilities. A more traditionals Craft statement of this rule would be, "The arts of the Craft are the gift of the Goddess; if you misuse them, She will take them back." 4.You cannot usethe arts ofthe Craft forshow, in pretence, but only in earnest, and only in need. If youwork aritual, itwill haveeffects, whetheryou think you want it to or not. Therefore you cannot "pretend" to throw a hex, for example; the Lady does not recognize pretence. On the other hand, you cannot work the arts successfully just because you WANT to, as a head trip; the Lady won't cooperate. You have to need the energy or the information for some real purpose, else you can't tap into it. (At least, this is what meaning I have seen in this law so far.)

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5. The arts ofthe Craft can onlybe worked in acircle with at least one other person of the opposite sex. This "law" is actually just a set of definitions, though important ones, as follows. (a) The arts of the Craft are defined as those that will work only under these conditions; psychic arts that work under other conditions are thus not necessarily part of the Craft. (b) A coven consists of at least one man and one woman; it cannot consist of all men or all women. (c) If you're working by yourself, you are working as a magician, not as a witch--but you are still obliged by your oaths to the Lady to observe the other Craft Laws. (For more on this last point, see #12.) 6.A man must learn the arts of the Craft from a woman, a woman from a man, except between parent and child. Since#5 definesthe artsof theCraft asthose thatonly work in the circle, obviously they can only be learned in the circle. If you're working with just one other person, that person must be of the opposite sex, else the arts won't work, and nothing can be learned. Thus it seems logical that this tradition applies only to a one-to-one teacher-apprentice relationship. If you're not in the circle, and/or are teaching a mixed group of men and women, obviously there's no problem. (This tradition MAY imply that the arts WILL work for two women if they are mother and daughter, or for father and some, since part of the key to the working, and the learning, seems to be the emotional closeness between the two; consider section IV, last para, in Aporrheton 10.) 7. You mustalways pay whateverprice is asked,without haggling or complaining, when you buy something to be used for the Craft. TheGardnerian Craft Laws (sectionIV, para 4,of Apor. 10) allow the arts of the Craft to be used to persuade someone to sell something, as long as his asking price is met, but this would violate our Law #2. In contrast, this law here is a safeguard against using your psychic talents not-quite-consciously to take unfair advantage of someone. 8. You cannot belong to more than one coven at a time. Any two covens willlikely have rather different symbolic systems for their workings, different understandings of the Craft Laws, and so on. Trying to work with both would then tend to confuse you, snarl up your communication lines to the Lade, and reduce the efficiency of your learning and working. Of course, if two covens do have identical systems (which could only happen if they shared a common ancestry), they could be considered the same cove, for the purposes under discussion here.

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Inits originalcontext (seesection III,Apor. 10),this law seems merely an observation of fact: even if you're working with two or more covens, you will only BELONG to one of them; your loyalty will be with that one, and if there were a parting of the ways, you would stick with it. Obviously, in time of persecution, divided loyalties and disagreements could be a source of great danger, and would have to be forbidden. Also, in a Craft structure where the High Priestess has final authority within each coven, she would not much like having a Witch she is trying to train be influenced by another Priestess. True, these considerations don't apply to us, but they are valid as reasons for the tradition. 9. None can coven with others they cannot agree with. Statedthis way,this lawbecomes anetymological tautology, for "coven" means "to agree" (or "to come together"). The more those in a coven can agree on the interpretation of the Craft Laws, on the symbolic system used for workings, on the purposes of the workings, the greater the coven's effectiveness will be. Naturally, minor disagreements will crop up regularly in a group of individualists; they are not what this law concers. Rather, it applies to disagree- ments (or bad interpersonal feelings) that are strong enough that they are amplified by the group field, make the meeting unpleasant, and so make it impossible for the coven to work. For this reason--not, one may hope, out of mere in-group exclusiveness or arbitrariness--acoven must select its members carefully for compatibility. Also, since a coven is necessarily a "small group," many normal small-group proc- esses will operate in it. These can be powerful, and emotionally very heavy, but there's nothing mysterious about them. Don't mistake them for something occult; that would lead you up a blind alley. 10. You must not betray the secrets that cannot be told. Thesecrets in question hereare Her secrets,the ones dis- cussed in the Caution to the Novices. Insofar as these Craft Laws are simply observations of how psychic reality works (and it is for that, really, that we should value them) then they are "self-enforcing" like any other statement of fact. So what this law means is: (a) Don't commit suicide; (b) Don't violate your own sense of your self-integ- rity; (c) Don't "sell your soul to the devil"; (d) If you stick your finger in a flame, you'll get burned.

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11. ALL POWER IN THE CRAFT COMES FROM THE GODDESS. This lawis anotherobservation about howpsychic reality works. The energy that is raised in the circle comes not from any one person, nor from all the persons in the coven as individuals, but from somewhere else: from the Goddess, or from some source ever further beyond. Such energy, like all psychic energy, comes THROUGH you, not from you; it is not your personal property, for you are merely a channel for it, a custodian of it. You do "own" your body and your individual personality, and you are entitled to the fruits of your labors, but the energy is not yours to exploit for your own benefit, for any human being could (potentially) learn to do anything you can do. Therefore, although you have a right to earn a living, the Craft is free to all, being a gift of the Goddess: you may not charge anyone even a penny to be initiated into the Craft or to learn its arts. Of course, you should insist on having your actual expenses covered; the Craft Laws do not require you to operate at a loss or to coddle freeloaders. But you may not make money from practicing the Craft as a religion, and if you try, you will lose all access to the power. This law also means that the only genuine initiations in the Craft are those worked (though not necessarily directly) by the Goddess Herself. That is, if you have the power from the Goddess, credentials from other people are unnecessary, and if you don't have any power from the Goddess, credentials from other people are useless. Hence there can be no authority in the Craft outside each coven.

Thislaw alsoprovides anotherdefinition: anypowerthat comes from the Goddess could be part of the Craft; so any poet who has experienced the reality of the Muse is, to that extent, a Witch. Conversely, any energy that cannot be conceptualized as coming from the Goddess (and apparently there ARE such forms of the energy) is definitely not part of the Craft. (The tradition that the Priestess is supreme within the circle also appears to be a special case of this law, insofar as only the Priestess can incarnate the Goddess.) 12. IFSOMEONE INTENDS TO HARMYOU, YOU MAY USETHE ARTS OF THE CRAFTTO RESTRAINHIM FROM DOINGSO, BUT ONLYIF ALL INTHE COVEN AGREE THAT HE WILL IN NO WAY BE HARMED BY THE WORKING. No matterwhat the provocation,trying to harmanother will only create bad karma for yourself. So, although you have an absolute right to protect yourself, you must not retaliate. As is said in K'ung Fu, "Solve the problem, no less, no more." The reason why the coven must discuss the situation and agree on the workings is twofold: (1) to allow cooler minds to prevail, for it is when one acts on impulse, out of anger, that one is most likely to overstep the line between self-defense and aggression; and (2) because those in the coven, having taken an oath to help one another, and being linked by the generation of the group psychic field, will all share to some extent in any bad karma generated by any member's misuse of the arts. If you are one who can only learn the hard way, say, by sticking your finger into a flame, you are of course free to burn your own fingers--but NOT if you are holding someone else's hand, which is exactly the situation if you belong to a coven. For its own self-preservation, a coven must therefore retain the right, as a last resort, to expel (and cut loose from the karma of) any member who persists in interfering in other people's lives without their permission or, of course, who attempts even blacker workings.

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13. Always rememberthat allmankind and allcreatures areequally childrenof theGoddess;therefore neverboastor threaten,or do anything that mightdisgrace Her oryour brothers and sisters in the Craft. Toblatherthoughtlesslyaboutthe Craft,especiallytopersons who have no business knowing about your coven's affairs, not only drains your own energy and that of your coven, but also is a form of boasting, of using the Craft for self-aggrandizement, that will get you into the bad headspace law #3 warns about. More obviously, threat- ening to "hex" someone, even though you THINK you have no intention of doing so, violates the intent of laws 1 through 4, because you are playing games with the Lady, who just might decide to act on the threat, and because you are using the Craft (especially if you are known to be a Witch) to influence another against his will and to get your own way; furthermore, making such a threat reinforces the false impression most people have of the Craft, and so disgraces the God- dess. Again, since anyone could learn to do anything you can do, being a Witch doesn't make you any better than anyone else; put on airs, and the Lady will deflate you. Perhaps a good rule of thumb about discus- sing the Craft with outsiders is this: once you are convinced that someone's interest is sincere, then answer questions, fully and freely; but don't just volunteer information that has in no way been asked for, else you risk burdening that person with more information than he or she is able to cope with.

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THE ABBREVIATED LAWS 'Tis the Old Law, and the most important of all Laws, that no one may do anything which will endanger the Craft, or bring us into contact with the law of the land or any of our persecutors. *Be it ardane that noneshall use the Art (magick)in any way to do ll to any. 8 words the Wiccan Rede fulfil: An it harm none, do what ye will. * Respect the privacy of other Coveners. You may reveal the involvement of no person save yourself. In case of trouble, the Coven will be disbanded. Should this happen, all Coveners are to avoid one another for the safety and well-being of all. Should this happen, refer to the Old Laws. *Never accept moneyfor the useof the Art, formoney ever smears the taker (and clouds ethical judgement). For all things magickal, pay the full price asked without haggling. If it is unaffordable, it is probably inappropriate in some hidden way. * In case of dispute, the High Priestess is the final arbiter. Within the Craft, no law save Craft Law may be invoked. Any who will not agree, or who will not work under this HPs, may and shall remove themselves from the Coven. Any of the third (L.T. Initiates OK) may form a new Coven. * The traditional way to hear complaints is this: Before the High Priestess and any other Elders shall come first one, then the other, then both together to be heard. The decision may be rendered immedia- tely, one lunar month later, or whenever the time of waiting is filled. * The year-and-a-day rules pertains to: The minimum time between Progressions; The final time of all Leavings; The closings of all cycles. THE TEMPLE LAWS * Inorder of precedence, you areaccountable to: The Gods, your Self, your High Priestess, your Teacher. Initiates are also account- able to the Craft as a whole. * "Pagan Standard Time" gives you 15 minutes leeway for an an- nounced class or ritual. If you'll be any later or won't make it, CALL! * Questions are expected, desired, and anticipated.. The only "dumb question" is the one the student doesn't ask. * Commoncourtesy in all things. Whenin doubt, it is preferable to err on the side of caution and silence. * Ultimately, you are responsible for your own development. Independent thought and research are strongly encouraged.

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Comments on The Abbreviated Laws by J. Random Folksinger The Wiccan Rede, while it has been taught widely, is not a part of the Laws, although it may be considered derivative of them. There is nothing in the Laws that says that "in case of trouble, the Coven will be disbanded". There are, in fact, quite a few possible solutions to specific instances, not just for "trouble". There is nothing in the Laws about unaffordability equalling inappropriateness in the purchase of a magickal tool. What the heck are "L.T. Initiates"? Long Term? Why is is OK for them to form a Coven when it is plain that you have to be of the Third Degree?

The traditional way to hear complaints, at least in my set of the Old Laws, is for the High Priest or High Priestess to convene the Elders. It says nothing about whether the HP or HPs are included in this group, but it is assumed that BOTH, not just the HPs, are so included. There is also nothing in the Old Laws about a "time of waiting" for a decision. In the Old Laws, the only thing the year-and-a-day rule pertains to is the leaving of a High Priestess. Everything in the "Temple Laws" falls in the good-to-very-good category of advice; NONE of it is in the Old Laws. And I have known a good many pagans to take PST to mean anytime during the calendar DAY. There are a number of teachers in my experience to whom you NEVER ask a question, at penalty of being kicked out of the class; still, a teacher who can accept this rule is probably a good teacher. In general, this sheet appears to be a worksheet handed to new students and gone over with them for a quick rundown of the Craft in order to go on to other things; in my opinion, giving them this sheet and NOT reviewing the entire set of the Old Laws (in whatever form) is doing the students a disservice; having this sheet around for later reference, on the other hand, is probably a Good Thing.

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THE LAW by Rosemary Edgehill The Law was made and ardane about a week from last Wednesday. The Law was made for the Wiccca, in order that they should develop a nice longhand style from copying it.

TheWicccashouldgive dueworshiptotheGodz, presumingthey believe the Godz exist and aren't just metaphors; and obey Their Will, which the HPS of the Coven will make up as she goes along, for it was made for the purpose of ego-tripping and wild parties. The worship of the Wiccca is good for the owners of Occult Supply Stores, for the owners of Occult Supply Stores love the money of the Wiccca.

Asa manlovetha womanusingthe missionaryposition, sothe Wiccca should shaft their fellows and other total strangers frequent- ly. And it is necessary that the Magick Circle which is the prin- cipal difference between a Wicccan rite and a frat party be cast and all Wiccca properly purified to enter it so they can drink five gallons of Ripple each and not throw up.

TheHPSshallr/u/i/n/ rulehercovenasthe localrepresenta- tive of the Goddess, and choose whomever she is sleeping with this week to be her HP...or her Maiden.

Andremember that the Wiccca would have it that The God Himself kissed her feet and gave up the position of Ringmaster to her because of her arbitrariness and autocracy, her spite and unreason, her mysteriousness and ignorance: so the HP is expected to go as far away as possible and not even show up for Sabbats.

It is the greatest virtue of a HPS that she turn as many of her Covenors into closet Xtians as possible, for the true HPS realizes that anyone with the sense Goddess gave a goose is not going to stick around without having a death wish. * * * * * In the Olden Days when Wiccca extended far, we were free and had reservations in all the best restaurants. But these days, we eat at McDonald's.

SO BE IT ARDANE, that nonebut the Wiccca shall ever be invited to dinner, for people who ignore us are many, and if they ever found out what we are really up to, they would giggle. SO BE ITARDANE, that no Coven shall knowwhere the next Coven bide, nor who its member be, save anybody who looks in Circle Newslet- ter and the hit team we send out to sanction them.

SOBEITARDANE, thatnoone shalltellanyoneanything, least of all thy fellows in the Craft, for fear one of you will learn something; because as it is truly writ: Gerald wrote it, I believe it, that settles it.

Andif anybreakthese Laws,theywill havetostart theirown Tradition and make up their own Grandmother.

Leteach HPSgovernherCoven asshedamn'well please,riding rough-shod over the Covenors as long as they will stand for it.

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Butitmust berecognized thatsooner orlater theywill get mad and stop bringing the Ripple to Coven meetings. When this hap- pens, it hath ever been the Old Law that the HPS will Elevate them to the Third Degree and kick them out, and promise them the rest of the Book...someday.

Anyone ofanydegree ornonemay founda Coven,providedthey think they can get away with it and can create a convincing Grand- mother.

They mayraidother Covensformembers aslongas nooneknows where to find them.

But splitting the Covenoft means new opportunities for evading the consequences of your actions, so the wise HPS will think of it first.

* * * * *

If you should keep a Black Book, let it be in your own hand of write, except for the parts you xerox out of Lady Sheba. Or better yet, tell everybody they're not of a high enough degree to see it.

ProclaimyourWicccahoodloudly, andoften;youmaybe ableto do a brisk trade in spells, psychic fairs, and talk shows. If nobody believs you, try holding a public skyclad circle. If all else fails, hire a press agent and advertise in the National Inquirer. If they try to make you talk of the Brotherhood, lay it on with a trowel. Ancient Atlantis is always good for a five-minute spot on the six o' clock news. Not all interviewers are bad; some may even flash your business address on the screen for a few seconds. * * * * *

To avoid discovery, let your working tools be ordinary stuff such as any may have around the house: AR-15's, Patton Tanks, Howitzers (let's see how far we can stretch that First Amendment, gang!). Have no names or signs on anuything, and remove the ones they came with, as otherwise this can lead to a charge of receiving stolen property.

LetthePentacles bemadeof waxunlesssomethingelse ismore convenient.

Haveno sword, unlessyou are inthe SCA ora collector of WWII memorabilia.

Writethe namesand signson agummed labelsothat itcan be peeled off immediately afterwards; remember that not guilty by reason of insanity is not a valid defense in cases of this kind.

Everrememberthatyou aretheHiddenChildrenof theGoddess; when you can take time out from Karma Dumping Runs, Psychic Vendettas, Banishing each other from the Coven and discussing how much fun it would be to persecute the Xtians, remember never to do anything to disgrace Her. Or Them, if that's possible.

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* * * * *

In the Olden Days, when we had Power, we could use the Art against any who ill-treated us; but these days a whispering campaign works better. Remember always that there are a lot of flaky people out there, and for this reason it is best to give a fake name and a Post Office Box address. Someone is always going to blame you for something.

SO BEIT ARDANE: HARMNONE, or atleast have agood alibi. Never break this law, or people who get burned along with you will come after you with baseball bats, and you will never be able to score any decent hash again.

AnyHPSwho doessomethingyou don'tlikeyou canwalkout on, but be sure to clout the Coven Book on the way to the door and set up in business for yourself (Learn Witchcraft From The Experts!).

Alwaysaccept moneyfor useofthe Art,butkeep aneye onthe Gypsy Laws. In some states, Barter works better. All may use the Art for their own advantage; remember, quick and dirty works best, and you can lay off Karma on the Coven. If that doesn't work, try dead cats in the mailbox.

* * * * *

'Tis the Old Law and most important of all the Laws that no one may do anything that will endanger any of the Craft. Unless there's money in it, or it's to someone you think deserves it, and anyway, "endanger" is in the eye of the beholder.

In anydispute betweenthe Wiccca,no onemayinvoke anyLaw but that of the Craft. However, you can break into your opponent's home and mess up his stuff.. after all, it says right here they can't go to the Police.

Neverbargain orhaggle whenyou buybythe Art;most Occult Store owners will just throw you out and everyone else will think you're a nut.

* * * * *

It is ever the way with men and with women that they are ruled by their glands. At any moment your HPS may run off and become a Rosi- crucian. And the way of Resignation is this: if she doesn't answer her phone for two weeks and is never home when you drive by, you can declare her outcast from the Coven and take it over yourself, with as many as will have you. But if she comes back she will probably take of the Coven again, or start another one in the same building and declare you Invalid, and there's not much you can do about it. Learn to live with anxiety. Get everything in writing.

* * * * *

It hath been found that two people sitting around with a bottle of Chianti discussing Atlantean Grandmothers will become fond of each other, if only because of the Stockholm Syndrome. Therefore, let it be resolved that a human being shall be taught in the Craft only by another human being, and screw the middle-class morality of the nineteen-fifties.

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* * * * *

And the Curses of the Mighty Ones be on all who try to take this seriously, or the Craft seriously, or the Wiccca seriously. Caveat Lector, and May The Force Be With You!

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Karma, The Three Fold Law, & Grace

"As you sew, so shall ye reap". "What goes around, comes around". "Whatever you send out returns three times". These are all sayings very familiar to all of us, all of them examples of a supposedly Universal Law of cause and effect, action and reaction. Of course many of the religious systems try to furnish us with some sort of "escape clause" that will allow man to either alleviate suffering fo past misdeeds, or to escape responsibility totally. Let us take a little closer look at these three ideas and ther inter-reationship.

It seems that, on one level, we do live ina mechanistic uni- verse, one pretty much ruled by cause-and-efect. This Newtonian universe seems to react in a very mechanical fashion, i.e. every action "produces an equal and opposite reaction". A good analogy for this is the example of one billiard ball striking another. The energy from the striking billiard ball is transfered to the one struck and is used to push against the first, imparting motion in the same direc- tion. This brings the second law into play, i.e. an object in motion tends to stay in motion untill acted upon by an outside force.

The principle of Karma basically says the same thing; i.e. any negative or positive action or thought remains that way, until it expends its energy by acting upon the originator. Of course this also makes implicit the idea that thoughts or mental energy have a reality of their own, one that interacts with the physical universe. If this idea is accepted, it then implies the existence of at least one more "world" or order of the universe, one with a non physical "reality", and one where the basic fundamental rules of physics (as we know them) may not truly apply.

The magician can bedescribed as one who "walksbetween" these two worlds. "Walking between two worlds" implies that an individal is connected with both and can move between them at will. The purpose of magic is to manipulate one world for the benefit of the other, i.e. to manipulate the unseen world for the express purpose of influencing events in the physical. Unfortunately there does not seem to be a "free ride" anywhere in the universe, and when an individual acquires the power to do this, they also aquire a great deal of responsibility! By accepting the power to exert "leverage" in the unseen world, an individual seems to also accept a multiplied succeptibility to influences initiated in that world. This is why negative workings are so dangerous! This may also be the reasoning behind the "law of three fold return".

Now comesthe hard part! Ifall of this causeand effect stuff is absolute, how can any individual ever hope to "pay off" the debts for all of the "stupid" things they have done not only in this life- time, but in many others? Must we "pay off" all past transgressions on a one for one basis? Is there no ecape clause in this "contract" we seem to have for living in the universe?

This "escape clause" is called Grace by the Christians and by other names in other systems, but it does exist in all. Basically, the idea is this: "Once a lesson is completely learned and one grows beyond a need for this lesson, it need not be repeated, even if the 'books' are not balanced". This is the "Enlightenment" sought by the Buddhist that allows the "breaking" of the wheel.

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EXEGESIS ON THE WICCAN REDE

by Judy Harrow originally published in HARVEST - Volume 5, Number 3 (Oimelc, 1985) second publication: THE HIDDEN PATH - Volume X, Number 2 Beltane, 1987) All religions began with somebody's sudden flashing insight, enlightenment, a shining vision. Some mystic found the way and the words to share the vision, and, sharing it, attracted followers. The followers may repeat those precise and poetic words about the vision until they congeal into set phrases, fused language, repeated by rote and without understanding.

Cliches begin as great wisdom - that's why they spread so fast - and end as ritual phrases, heard but not understood. Living spiritual- ity so easily hardens to boring religious routine, maintained through guilt and fear, or habit and social opportunism - any reason but joy. We cometo the Craftwith a firstgeneration's joy ofdiscovery, and a first generation's memory of bored hours of routine worship in our childhood. Because we have known the difference, it is our particular challenge to find or make ways to keep the Craft a living, real experience for our grandchildren and for the students of our students. Ithink the best of these safeguardsis already built into the Craft as we know it, put there by our own good teachers. On our Path, the mystic experience itself is shared, not just the fruits of mys- ticism. We give all our students the techniques, and the protective/- supportive environment that enable almost every one of them to Draw the Moon and/or Invoke the God. This is an incredibly radical change from older religions, even older Pagan religions, in which the only permissible source of inspiration has been to endlessly reinterpret and reapply the vision of the Founder (the Bible, the Book of the Law, the Koran, ... ). The practice of Drawing the Moon is the brilliant crown of the Craft. But notice how often, in the old myths, every treasure has its pitfalls? I think I'm beginning to see one of ours. Between the normal process of original visions clotting into cliche, and our perpetual flow of new inspiration, we are in danger of losing the special wisdom of those who founded the modern Craft. I do not think we should assiduously preserve every precious word. My love for my own Gardner- ian tradition does not blind me to our sexist and heterosexist roots. And yet, I want us to remain identifiably Witches and not meld into some homogeneous "New Age" sludge. For this, I think we need some sort of anchoring in tradition to give us a sense of identity. Some of the old sayings really do crystallize great wisdom as well, life-affirming Pagan wisdom that our culture needs to hear.

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So I think it's time for a little creative borrowing from our neighbors. Christians do something they call "exegesis;" Jews have a somewhat similar process called "midrash." What it is is something between interpretation and meditation, a very concentrated examination of a particular text. The assumption often is that every single word has meaning (cabalists even look at the individual letters). Out of this inspired combination of scholarship and daydream comes the vitality of those paths whose canon is closed. The contemporary example, of course, is Christian Liberation Theology, based on a re-visioning of Jesus that would utterly shock John Calvin.

Although our canonis not closed- and theday it isis the dayI quit -I'm suggesting that we can use a similar process to renew the life of the older parts of our own still-young heritage. So, I'dlike totry doingsome exegesison an essentialstatement of the Craft way of life. Every religion has some sort of ethic, some guideline for what it means to live in accordance with this particular mythos, this worldview. Ours, called the Wiccan Rede, is one of the most elegant statements I've heard of the principle of situational ethics. Rather than placing the power and duty to decide about be- havior with teachers or rulebooks, the Rede places it exactly where it belongs, with the actor. eight words the Wiccan Rede fulfill: AN IT HARM NONE, DO WHAT YOU WILL. I'd like to start with the second phrase first, and to take it almost word by word. do what YOU will. This is the challenge to self-direction, to figure out what we want, and not what somebody else wants for us or from us. All of us are subject to tremendous role expectations and pressures, coming from our families, our employers, our friends, society in general. It's easy to just be molded, deceptively easy to become acompulsive rebel and reflexively do the opposite of whatever "they" seem to want. Living by the Rede means accepting the responsibility to assess the results of our actions and to choose when we will obey, confront or evade the rules. Do what you WILL. This is the challenge to introspection, to know what we really want beyond the whim of the moment. The classic example is that of the student who chooses to study for an exam rather than go to a party, because what she really wants is to be a doctor. Again, balance is needed. Always going to the library rather than the movies is the road to burnout, not the road to a Nobel. What's more, there are others values in life, such as sensuality, intimacy, spirituality, that get ignored in a compulsively long-term orientation. So, our responsibility is not to mechanically follow some rule like "always choose to defer gratification in your own long-term self interest," but to really listen within, and to really choose, each time.

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DO what you will. This is the challenge to action. Don't wait for Prince Charming or the revolution. Don't blame your mother or the system. Make a realistic plan that includes all your assets. Be sure to include magic, both the deeper insights and wisdoms of divination and the focusing of will and energy that comes from active workings. Then take the first steps right now. But, beware of thoughtless action, which is equally dangerous. For example, daydreaming is needed, to envision a goal, to project the results of actions, to check progress against goals, sometimes to revise goals. Thinking and planning are necessary parts of personal progress. Action and thought are complementary; neither can replace the other. When youreally look atit, wordby word, itsounds likea subtle and profound guide for life, does it not? Is it complete? Shall "do what you will" in fact be "the whole of the law" for us? I think not. The second phrase of the Rede discusses the individual out of context. Taken by itself, DO WHAT YOU WILL" would produce a nastily competitive society, a "war of each against all" more bitter than what we now endure. That is, it would if it were possible. Happily, it's just plain not. Pagan myth andmodern biology alike teach us thatour Earth is one interconnected living sphere, a whole system in which the actions of each affect all (and this is emphatically not limited to humankind) through intrinsic, organic feedback paths. As our technology amplifies the effects of our individual actions, it becomes increasingly crit- ical to understand that these actions have consequences beyond the individual; consequences that, by the very nature of things, come back to the individual as well. Cooperation, once "merely" an ethical ideal, has become a survival imperative. Life is relational, contex- tual. Exclusive focus on the individual Will is a lie and a deathtrap. The qualifying "AN IT HARM NONE," draws a Circle around the individual Will and places each of us firmly within the dual contexts of the human community and the complex life-form that is Mother Gaia. The first phrase of the Rede directs us to be aware of results of our actions projected not only in time, as long-term personal outcomes, but in space - to consider how actions may effect our families, co-workers, community, and the life of the Earth as a whole, and to take those projections into account in our decisions. But, like the rest of the Rede, "an it harm none" cannot be followed unthinkingly. It is simply impossible for creatures who eat to harm none. Any refusal to decide or act for fear of harming someone is also a decision and an action, and will create results of some kind. When you consider that "none" also includes ourselves, it becomes clear that what we have here is a goal and an ideal, not a rule. The Craft, assumingethical adulthood, offersus no roterules. We will always be working on incomplete knowledge. We will sometimes just plain make mistakes. Life itself, and life-affirming religion, still demands that we learn, decide, act, and accept the results. Judy Harrow

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JOAN on the Witch Laws 8/22/81 Note: These are the comments of one of the early members of Proteus Coven on what we gave her to read about ethics and laws. All the material she had is still here, although a good deal has been added since then, so I thought her comments would also be interesting. Judy Harrow -*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*- Reaction to "Traditional" - i.e. essentially Gardnerian - format In many respects, as constricting as Catholocism without the administrative experience, intellectual prowess, or verbal expertise of Catholicism. If current researchers are correct, what we have is one man's fantasy (with jumbled and skewed sources) made everyone's obligation.

Maybedealtwith mosteffectively-especiallyas regardsthe reality of current practice and expectation - by juxtaposition with Lady Ikandkhop's masterful irony. -*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*- Reaction to Aporrheton 5 - [generally very good thinking, but still more traditional than my preference] ParagraphTwo: Good thinkingon nature ofGoddess -or any divini- ty. My agreement is reserved, uncertain, withheld. Paragraph Three: Claims to have arrived at FIRMLY ("no bending") UNDISPROVEN hypotheses. This arouses natural suspicion in me. I disagree with some of his perceptions of FACTS. Idisagree violently withLaws 5 +6. Heterosexuality isa streng- th, but not an essential. POLARITY OPERATES OUTSIDE [or INSIDE] BOUNDARIES OF ANATOMICAL EQUIPMENT AND HORMONES. AND THE CHARACTER - THE SACRED CHARACTER - OF THE WITCH IS WITHIN THE AT ONCE TRANSCENDANT AND DISCIPLINED SELF. Law #7 is unnecessary. A silly bow to a misunderstood "Trad" law. Law #8 islargely true, but makes no allowancefor valid, honest (fair to all), and necessary transitional states many must pass through. Also sticks on "authority" peg, which has some necessity/- validity but can easily get out of hand. I find HONESTY + COURTESY better yardsticks. Law #9. True.But much of interpersonaltension (inevitable) can be worked out of God/dess' love and coven support-with-discipline prevail.

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Law #10. TheGreat Mysteries mustbe livedout. And, withoutusing Craft parlance, if another needs to hear them, they MUST BE VERB- ALIZED. TO DO LESS IS HARM. i.e., it is to allow another to drown when you're on shore and have a rope. But no missionary zeal! No proseletyzing!!! That for which others are unready is foolishness for them and foolishness for the Witch. (It may also be subconscious power tripping. See agreement in Law #13.) Law #11 - I agree with paragraphs one and two. Paragraph3:saying thatonlythe HPsincarnatesthe Goddess is inappropriate and - in my firm opinion - NOT FACTUAL. (note from Judy - as I interpret what he says there, it's that only WOMEN incar- nate the Goddess. I also disagree with that, but it's less bad than Joan's reading that he limits it to the HPs only.) The Goddess is not bound by ceremonial elevations. She incarnates where and when She Damn Well Pleases! Re:"all initiations..."- etc.-Ritual iscrystallization of preexistent, potential, incipient reality and this actualization is not trivial. Law #12 - Goodcaution on limits (ill defined whereemotion runs high) or self-defense. But assumption rules out solo magic (his previous premise is that it isn't Wiccan) by corollary of group responsibility / group danger to all action. "Return to sender" is generally agreed as rule-of-thumb for defense. Practice has not disproven. This is a difficult area to define. Probably group consen- sus on this would help. Does"impossibility factor" negatedanger? How about the verbal escape clause sometimes used? Obviously,I'mless sureofboundarieson thisonethan onany other. Law #13 - Good idea. Rather an ideal than a norm. OMISSION: APORRHETON does not mention Balance or Polarity concept except in male/female context. But these are valuable and central concepts. I got the feeling this person is still ruled by fragments of left-over fear. -*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*- Starhawk is GREAT. But many people will need more codification than she offers.

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From: L.A. HUSSEY To: J_RANDOM FOLKSINGER Subj: THE LAWS I am disturbed and disappointed. "The Christians are our enemies." "They will torture you to make you talk about the Craft." "Lie about the Craft." "Covens splitting up makes for bad feelings."

What depressing garbage. This is the 20th century, and this is America, this is not Inquisition days. The more we keep secret, the more the ignorant will assume that we have horrible secrets to keep. The true secrets of the Gods cannot be given away, because they cannot be spoken -- they are beyond all language. And as for bad feelings when covens break up, maybe that is how it is where you are, but around here, there is rejoicing when one coven becomes two. Seems to me like my best possible response to your "Laws" is the following song:

BURNING TIMES The songs are sung to rouse our anger of martyred Witches gone to the fires, But what is served by righteous singing, if all we do is stew in our ire? Nine million dead in four hundred years; More in that time simply died of disease. Why do we dwell on long past dead When we are alive in times like these? (cho) Rise up, Witches, throw off your masks And cease crying guilt for ancient crimes. Earth and all Her children need us For ALL face now the Burning Times.

In the face of that hostile power, how did the old knowledge stay alive? How have we still a Craft to practise? Our ancestors knew how to fight and survive! How do we honour our blessed dead? Slavery threatens us all but few. We must teach their cunning ways -- EVERYONE needs the skills they knew! (cho2) Rise up, Witches, gather your strength, And let your power spread and climb; Earth and all Her children need us For ALL face now the Burning Times.

I will not cast off Science's works -- Witches all forces to Will can bend; I'll not accuse for war and waste some patriarchy of faceless men. Men do not cast the only votes; Women alone do not demonstrate. Rather than shut out half the race, Who if not we will change that state? (cho2)

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I will not blame a Father's Church -- blame and guilt are their tools, not mine, And even in the shuls and churches, allies there will I seek, and find! I will not answer hate with fear, Nor with a smug, cheek-turning love. I will not answer hate with rage; By strength alone will I not be moved! (cho2)

I will not hide in my sacred grove -- the fact'ries and cities yet ring me about; I will not climb my ivory tower -- the real world exists tho' I shut it out. I will not work for Church nor State Who serve themselves while they serve us lies, Nor only for my Witchen kin, But for the family of all alive! (cho2)

So if rebellion means to fight a State lost sight of why it was built, If heresy's to reject a Church that rules with force or fear or guilt, Then let us all be rebels proud, And shameless heretics by creed -- A tyrant's hand subjects the Earth, More heretic rebels are what She needs! (cho2)

Did it ever occur to the writers of your antique laws that the Craft might actually be WELCOMED by a great number of people? That there might actually be more of us than of those who wish us ill? That the only reason those who fear us are so active nowadays is because they see us becoming more and more welcomed by more people? As I say in another song, "When folk in sorrow turn away/ From paths that lead to misery/ And seek new ways for wholeness' sake/ Then waiting, ready shall we be."

All I can say is, I'm Goddess-glad I'm not in your tradition.

B*B Leigh Ann

To this I would add only one more admonishment, based on my own experience: It is as important not to take oneself, one's power, and one's Craft too seriously as it is not to take them too lightly. Moderation in all things, including moderation. And remember that all acts of love and pleasure are the rites of the Goddess, and this includes HAVING FUN.

B*B Leigh Ann

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A RESPONSE TO "CRAFT ETHICS OF THE COVENANT OF THE DOVES" It has always been my view that the Earth Traditions, both in the Wiccan (European Shamanic) and Neo-Native Shamanic senses, are seeing their rebirth out of a true need to heal this wounded Mother of ours, and to stay Her hand, for Her anger is growing. It is quite possible that without this renewed spirit of reverence and worship of Earth and Sky and the True Source of All that Is, humanity as a species would be made as extinct as the Passenger Pigeon and the Dodo Bird. Therefore,as a Pagan and asa follower of theWays of the Chiri- cahua Teneh Nation, I cringe whenever I see restrictions and require- ments that are, for all intents and purposes, useless today, and only hamper the mission we have of encouraging others to walk in a more sacred way on the Body of Our Mother. I see the power trips, the "I'm the High Priest(ess), that's why" crap and the games driving more and more Pagans solitary, when we should be uniting. And I was extremely angered when I read the published "ethics" of one organization, the Covenant of the Doves, now known as the United Wiccan Church. I have listed the salient points that disturb me the most, and will respond to them one by one. > No woman shall be a Maiden who has not been in her courses. MK-H: I guess that's fair enough. But whether or not a woman is currently menstruating is none of the Coven's business. > No woman shall be ordained unless she has passed her 17th year, > nor shall she have her ordination recognized until that time. MK-H: No coven has any business ordaining a person, woman or man, before the legal Age of Consent, unless the minor is legally eman- cipated, and can produce their emancipation papers. To do otherwise is a wonderful excuse for prosecution if the persecution that File 18 and other Fundie hate articles I have been compiling in my XIANHATE series of files seem to augur comes to pass. > No womanshall have herordination recognized unless sheis in > her courses, has ten fingers, ten toes, two eyes, two ears, a > nose. Her generative organs andbreasts must becomplete. The > honorable loss of limbs or the effects of torture following > ordination shall not invalidate the ordination. MK-H: So you would deny ordination to a woman who is handicapped, or blind, or deaf, or has suffered the effects of cancer and may have had a hysterectomy, a mastectomy or even the less-invasive "lumpectomy" done on her to save her life? That is bigoted and totally without reason in this day and age. And what if she is past Menopause? Would you deny ordination to a woman who may be past her fertile years? That's wholly disrespectful to the Elders who hold so much wisdom that could be an asset to a Circle. > No woman shall be a Nymph who has not coupled. MK-H: Again, this is none of the Coven's business whether or not a woman has had sex.

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> No woman shall be a Crone who has not given birth. MK-H: Some have chosen NOT to bear children, out of either financial necessity, or conviction that this society is not the place to raise kids in. And some have recognized that they simply do not have the temperment for child-rearing (myself included in that category.) Some are infertile, through no fault of their own. And some, through either psychological or physical drives, prefer other women. There are a great deal of Lesbians in the Wiccan movement. Would you write them off as nonexistant? > No man shall be a Magician who has not healed. MK-H: Healing is not necessarily the only talent the God and Goddess give to people. Therefore, if a person does not have that talent, that does not mean that they aren't useful to the Circle in other capacities. And why is this criterion only applied to MALE postul- ants? Some of the best healers I know are female. > No man shall be ordained unless he has passed his 33rdy ear, nor > shall he have his ordination recognized until that time. MK-H: Why a double standard on when a man should be ordained? 18 is just fine for an eligability date. > No man shall have his ordination recognized unless he is the > father ofa living child, has ten fingers andten toes, two > eyes, two ears and a nose and generative organs complete. The > honorable loss of limbs or the effects of torture following > ordination shall not invalidate the ordination. MK-H: Again I voice my objections about the anti-Physically Chall- enged bias that this requirement implies. And I suspect that the re- quirement of being "the father of a living child" is there for only one reason--that it is a legally permissable way of stating "No Poo- ftahs". Just as the childbearing requirement is discriminatory to Lesbians, the fatherhood requirement is discriminatory to Gays. So what would I myself ask of postulants wishing initiation? In my theoretical Circle, I would ask them to attest, under pain of dis- fellowship, that they are not law enforcement officers joining the Circle for espionage purposes, nor are they there for sabotage or in- filtration purposes under religious grounds. Furthermore, they should affirm their allegience to The Earth Mother, The Sky Father, and Their Ultimate Source, forswearing allegiance to other deities. (primarily to weed out Christian or "satanist" infiltrators) They should have completed their Vision Quest, and have contacted their Lower Self in the form of their Power Animal(s), and their Higher Self in the form of the Shaman or Teacher Within. They also should not show outward or inward signs of being mentally unbalanced (something that would require a lot of trusting one's gut, although a psychologically-based questionnaire might be a good way of confirming it) or overly con- cerned with "finding power". They must also, for legal reasons, be either over 18 or legally Emancipated. Furthermore, there will be only ONE degree in my Circle--that of Kin. Anyone who is initiated is theoretically ready to act as cerem- onial facilitator, and that duty will be rotated to them as the rotation goes around the Circle. Decisions should be made by consen- sus, with one person having only one vote.

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I ask you, James...does notthe Mother and the Father decreethat we should all be free and equal to one another? Is that not why you opt to have your Coven be naked in their rite? (Due to the fact that the Chiricahua Teneh never performed ceremonials in the nude, I would myself opt for robed work, even to the point of people working in comfortable street clothes.) So why all this bloody RESTRICTION? Why all these trivial, and sometimes even discriminatory rules and regul- ations? Your ancestor Aleister once said "The word for Sin is Rest- riction." It's a good rule of thumb. Respectfully, Michelle Chihacou White Puma Klein-Hass

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SPELL TO EASE A BROKEN HEART*

John Shaman You will need the following ingredients (be sure to charge them all before you begin): strawberry tea (one bag) Small wand or stick from a willow tree sea salt 2 pink candles a mirror one pink drawstring bag one quartz crystal a copper penny a bowl made of china or crystal that is special to you 1 teaspoon dried jasmine 1 teaspoon orris-root powder 1 tsp. strawberry leaves 1 teaspoon yarrow 10 plus drops apple-blossom oil or peach oil 10 plus drops strawberry oil On a Friday morning or evening (the day sacred to Venus) take a bath in sea salt in the light of a pink candle. As you dry off and dress, sip the strawberry tea. Use a dab of strawberry oil as perfume or cologne. Apply makeup or groom yourself to look your best. Cast a circle with the willow wand around a table the the other ingredients. Light the second pink candle. Mix all oils and herbs in the bowl. While you stir look at yourself in the mirror and say aloud: "Oh, Great Mother Goddess, enclose me in your loving arms and nurture and bring forth the Goddess within me." Gaze deeply into the mirror after you have finished mixing the ingredients and say aloud, "I represent the Great Goddess, Mother of all things. I shine in the light of the Golden Wings of Isis. All that is great and loving only belongs to me." Then put half the mixture in the pink bag and add the penny and crystal. Carry it with you always [or until you find another love]. Leave the other half of the potion in the bowl, out in a room where you will smell the fragrance. Repeat this ritual every Friday if necessary. *From Laurie Cabot's "Power of the Witch" Brackets mine. Needless to say, you should replace the goddess name with one that you attune to.

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STATEMENT OF PRINCIPLES AND ETHICS--LIFEWAY SHAMANIC FELLOWSHIP

By Usen's grace, Ho-dah....

1.) PURPOSES:

This is an era of decision. Do we allow ourselves to cut the throat of the Mother Who has nourished us as a species since we "came down from the trees"? Or do we work to walk in Beauty and Harmony with Her, and cherish Her, and work to see Her healed? The resurgence of Shamanism, the primal Earth Religion of practically all of the Earth's pre-Agrarian cultures, is an important thing, foretold by the Paiute prophet Wovoka and in the Hopi Prophecies. It was said that both the Red Man would return to the Ways of the Old Ones and that the non-Native would also embrace the Lifeway. There are non-Natives who respectfully have chosen these Ways, and are carrying them on in a reverent way. If the Lifeway was only given for the Native peoples, it would die out within our lifetime. There are simply not enough traditional Elders left.

It has been shown to some of us that Our Mother The Earth is not willing to die quietly. She has demonstrated this by the increase in natural disasters of the past decade, which continue day by day. The Hopi prophecies state that, when the "bowl full of ashes" (most interpret this as the Thermonuclear Bomb) is overturned, that Our Mother shall rise up in Her righteous anger and destroy humanity. This prophecy is coming true, although it may yet be reversable. Perhaps it is we who reverence the Ways and walk in harmony with Our Mother that may stay Her hand.

The Lifeway Fellowship is here for those who wish to honor Our Mother and Our Father, Earth and Sky, and to honor The Giver Of Life, from whence all things flow in the Universe. Our world-view is primarily allied with that of the Navajo/Dineh, Apache/Teneh, and Hopi peoples. However we do not represent ourselves as the keepers of those ways. The secrets of those Nations are for them alone, unless Usen' wishes to reveal them to us. Our mission is to help heal Our Mother, The Earth, and to help each other walk in closer harmony with Her. We also exist to provide a way for urban and sub-urban people to learn and practice the root Shamanic techniques that aid us in finding our True Vision and True Way of Power, and following that Vision and that Way.

We identify ourselves as Pagan (Webster's New World Dictionary "1. b)...a person who is not a Christian, Moslem, or Jew (by faith); heathen. Pagan specifically refers to one of the ancient polytheistic (or pantheistic) peoples.") and as unashamed Pantheists and Polytheists. The Lifeway is truly a religious commitment. No-one can make a commitment to the Lifeway and to the worship of Life Giver, The Earth Mother and The Sky Father and remain a worshiper of other Paradigms of the Deity, much as one cannot be a Christian and worship the Greco-Roman pantheon. However this does not imply the condemnation of other Paradigms, nor impel a duty to "convert" others.

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We stand by other Pagans who do not share our paradigms, IE. Wiccans, Asatruans, Hellenists, and other Shamanic traditions, (African and neo-African(Santeria & Voudoun), Australian, Siberian, Traditional Native American, and Polynesian, to name a few) and even though we may disagree with some or all of their practices and beliefs, they are Brothers, Sisters and Cousins, and in times of persecution as well as times of goodwill we must defend them. We may even share in their open rituals and allow them to share in our open ceremonials. But that which is ours must remain ours, just as that which is theirs must remain theirs.

2.) THE(A)OLOGY:

As our Fellowship is inherently religious, we must declare a The(a)ology. (The strange spelling refers to the fact that we acknowledge a Goddess as well as a God) This is summed up very easily. There are three main powers we worship, Usen' the Life Giver, The Earth Mother, and The Sky Father. The latter Two are emanations of the First, as all, including the God and the Goddess, are emanations from Usen', which is the primaeval First Cause.

Usen': One cannot look upon The Life Giver as either Male or Female, for The Life Giver is beyond those distinctions. Usen', and The Life Giver, are names for this First Cause, this Force that pervades all and caused all to come into being. From Usen', the God, Sky Father, and the Goddess, Earth Mother, emanate, as the lesser Deities emanate from Them.

The Earth Mother: We live and walk and are sustained from The Earth Mother, which is our Earth. She is alive, and we all exist within Her as part of Her structure. Science, through the Gaea Hypothesis, has finally acknowledged Her existence, and some even have learnt the lesson that our duty in this life is to care for and honor Her. This is a lesson that all must learn, for as long as we despoil Her, we risk Her wrath. She is expressed through the faces of White Painted Woman, Who is The Woman Warrior, through Corn Mother, Who is The Nourishing Mother, and through Spider Woman, Who is The Wise Woman, The Ancient One, The Custodian of Wisdom. Women are acknowledged as being human represent- atives of The Earth Mother.

The Sky Father: Just as among we Humans, there is both Man and Woman, so there is no Earth Mother without Sky Father. Sky Father is the air we breathe, the flame that gives us warmth and cooks our food, and brings forth the rain that fertilizes Our Mother and allows Her to provide us with the crops and animals that sustain us. Sky Father is also expressed as The Hunter, The Warrior, and First Shaman, and is also expressed in Killer Of Enemies and The Child Of Water. He is also present and acknowledged as being present in every Man.

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There are other spirits that exist in the Universe, some beneficient, some maleficient. But most important is Usen', Earth Mother, and Sky Father. By walking in harmony with the God(esse)s, one can tell the Good from the Evil, welcoming in Good, and protecting each other from Evil.

3.) ETHICS:

We have our code of Ethics. It is neither lengthy nor overly restrictive. We do not include ancient taboos in this list, such as Mother-In-Law avoidance or the taboo against Fish, because they may not apply nowadays. If you wish to not eat fish or to avoid your Mother-In-Law for religious reasons, it is your perogative. But it is not a requirement.

1.) If the action does not harm yourself, other people or intelligent beings, or Our Mother The Earth, you are free to do as you wish.

2.) To charge for healings, sweats or ceremonials is totally wrong and extremely offensive. Also, to charge excessively for teaching is equally offensive, but a modest fee over expenses is allowable. Your conscience is the best guide, that and the Will of the Deities.

3.) Magick should be limited only to protection of Self and Loved Ones, and to healing and helping those in need, provided that permission is given by the patient and that help other than healing does not interfere with the Will of others. Magick that is used in a coercive (IE. Love spells) or destructive (harming or killing magick) way is patently wrong and is considered Black Magick.

4.) Contact of spirits by any means other than Shamanic journeying or the Vision Quest is very risky, and Possession is a real possibility. The practice of mediumship, or "channeling" has no place in the Lifeway, and exposes not only Self but others to danger.

5.) Permission must always be asked of the spirits of plants and/or animals before taking them for either sustenance or for medicine.

6.) One's visions and one's personal ceremonies are one's own. Personal visions should not be spoken of, but shared visions are for all of the group.

7.) It is wrong to criticise another within the group or outside the group. Racism, sexism, xenophobia or general disrespect of others has no place in the Fellowship. Individual decisions about lifestyle and other ethical issues not covered here are an individual's own affair.

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4.):GROUP STRUCTURE AND INITIATION PRACTICES

There is only one Initiation, which is the Initiation that makes one Kin within the group and in the sight of The Deities. It is given after one has taken their first Vision Quest, has found their Power Animal(s) and has met the Shaman Within. It can only be denied to those who have met these requirements, is younger than the legal Age Of Consent (in most places, 18 years) is not of sound mind, and/or is under suspicion of being a Law Enforcement Officer or other person antipathetic to Pagan and/or Shamanic belief who requests initiation for fraudulent purposes (usually to infilitrate to either sabotage or publically discredit the Fellowship) Initiation must not be denied on account of physical disabilities, blindness, deafness, or sterility, nor on account of sex, race, nationality, political belief, or sexual preference.

There are no set offices within the Fellowship. Ideally, leadership should be by consensus, with true leaders being temporary and purpose-oriented. Facilitation of rituals may be done by any Initiate of the Fellowship. ANYONE WHO REPRESENTS THEMSELVES AS A HIGH PRIEST/ESS OF THE LIFEWAY SHAMANIC FELLOWSHIP IS A FRAUD, AND IS DOING SO CONTRARY TO THIS STATEMENT OF PRINCIPLES AND ETHICS.

Support of the Fellowship is done on a purely voluntary and mutual basis. No tithe or dues should be assessed unless they have been agreed upon by all members, initiates and non-initiates alike.

Membership is extended to all. But initiation is reserved for those who meet the criteria mentioned above. Non-initiates can participate in open ceremonials and in basic workshops, but may be denied participation in certain ceremonials and advanced workshops.

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5.) THE QUESTION OF RECOGNIZING SHAMANS

In traditional societies, the title Shaman was not just an honorific, or recognition of talents. Nor was it the highest initiatory level in a Shamanic society. The Shaman was, in most cases, above the Chief in decision-making power and was judge, doctor, father-confessor, and intercessor with the Deities for the tribe. Some Shamanic societies are now providing their membership with "Shaman training seminars" and "Shaman apprenticeships" that can be had for an exorbitant price. This implies that the cost of being a Shaman can be paid in money and in a set amount of time. This is not the case. Many tribes believe that the office of Shaman is not one that is earned, but one that one is born into. Certainly, the skills are never something one is born with, and this is not merely hereditary. Rather, when a child is born, the current Shaman would recognize that the child had the POTENTIAL of being the next one, and the child's training would begin when they were considered ready by the Shaman. At adulthood, they would be tested. If they passed the test, they would become the next Shaman. If they failed, usually the test was such that they would either die outright, or they would go insane. Many "heroic quest" tales, and most notably the Arthurian legends have echoes of this practice within the ancient Shamanic traditions of Europe.

But the point that is being made here is that we should not go back to that sort of way of doing things, because in this society it is nigh on impossible. The stand I am offering here is that recognition as a Shaman can be conferred only through shared vision, and signs from the Deities. It is not my place to say what the signs are...it will be obvious to the Fellowship. I am not Shaman myself, and will not brook anyone calling me that. This is something I place in the lap of the Deities to decide. I cannot do anything more. It is a mockery of those people that can truly be called Shamans, who are respected, powerful people of traditional tribes, to do anything less. In any event, to claim such a title is definately not enough, and is punishable by withdrawing Fellowship from the one who claims to be Shaman falsely.

6.) FESTIVALS AND WORSHIP DAYS

The festivals are reckoned as they have been for centuries by most Southwestern tribes, by both the Sun and the Moon. The seasons begin on the first full moon after a Solstice or an Equinox. The Solstices and Equinoxes themselves are times of celebration as well, and perhaps the period between the two (which usually works out to be no more than a week or so) could be considered a time of Holiday. Lesser ceremonials are held on New Moons and Full Moons between the first Full Moons of the seasons. Optionally certain Pagan festivals could be celebrated in conjunction with other groups, but they are not to be adopted as official Lifeway Fellowship ceremonial days.

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There are other ceremonials that are personal in nature, and can be held at any time, although synchronizing them with the Festivals and the New and Full Moons is advisable. They are Naming, where a newborn child is named in the presence of the group and their Life-beads given; Coming Of Age, where the child's physical maturity is acknowledged, and where, for a short time, they become Child of the Water (if a boy) or White Painted Woman (if a girl); Initiation, where a person becomes a full-fledged member of the group, given after a person becomes a legal adult; Joining, where a man and a woman consent to be married; Unjoining, where a man and woman who are married consent to have the bond dissolved, which is to be done only after four reconcili- ation attempts fail or after evidence of marital infidelity or abuse is given before the group; the Moonlodge, which is a special sweat for women in their Moon-time; and Release, where a ceremony for a dead member of the Fellowship is done to guide their soul Back Home. Other ceremonials that are dreamed or envisioned by a person or group are also encouraged.

7.) SUMMING UP

A few quick ones: One can be either clothed or unclothed at ceremonies, but it should be known that none of the Southwestern tribes did ceremonies in the nude. However, one should disrobe for the sweat lodge, as clothes are not only uncomfortable within the sweat lodge, but interfere with the cleansing process of the lodge.

This Statement can be accepted or rejected by individual groups that federate themselves with Lifeway Fellowship. But federation can be denied to those groups who stray too far from some of the basic guidelines, or do anything that would sully the reputation of the Fellowship in general.

Hi-dicho...this is finished. May these proceeds please Life Giver Usen', and the Mother and the Father. ENJU! Chihacou White-Puma, 1988.

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THE LAST DRAGON by Gerald del Campo

In the land of Oz lived a great Wizard named Albert Creemshaw. He was loved by everyone, and became quite popular when he destroyed the Last Dragon in a great battle between the forces of oppression and the powers of Freedom.

When the villagers heard that the monster had been killed they rushed the mountain side where the Dragon had its nest and proceeded to break the eggs; thereby insuring the destruction of the creatures forever.

What they did not know, was that Albert had snuck one of the eggs out before the villagers got there. He cared for it in his Castle and through his great magical ability he was able to genetically alter the dragon fetus so that it would soon be the watcher of the people; a symbol of freedom and great strength. But he kept this a secret from the people because they were not ready yet for the trial which awaited them; they would just have ganged up and tried to kill the Little Dragon. He became a Hermit and loved the little creature.

One day the Wizard received a message from his God that he would have to move on, and release his body the way that a butterfly sheds its cocoon. So Albert called for the Council of The Sword and Shield, a ruling body of his most trusted students, and told them about the little dragon. At first they were repulsed by the idea of bringing up the offspring of the object of their misery; but the Magician persuaded them by telling them that the little dragon would soon be the symbol of freedom and strength: they swore by the Warrior Gods they would care for it.

The following evening, while the Full Moon shined on the peaceful waters of Oz, Albert and his God left forever.

Upon finding their Master dead, the Council released the information about the Little Dragon to the people of Oz. The people of Oz loved Albert as much as he loved them, and after they saw how fragile this poor orphaned creature was they decided amongst themselves that they would honor those raising the little dragon, for the dragon would represent all of the things Albert himself stood for.

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Things went well, for a while. The favoritism displayed by the people of Oz towards the Priests and Priestesses that cared for the Dragon created turmoil: all of the sudden there were power struggles within the Council, its members were fighting over who would supervise the education of the Little Dragon, who would feed it, who would educate it. They set up rules specifically designed to make it impossible for others to reach the grades appropiate to caring for the Dragon so that only a few on top could reap the benefits associated with caring for the Little Dragon.

One would say: "I have risked my life and given all so that the little dragon could have food", and his ego was pleased. The other would say: "While you first despised the dragon I stood fast in my duty to care for it, for I have kept my word", and her ego was satisfied.

The people were so impressed by the "devotion and selflessness" of The Council that certain members were given gifts of silver, gold, spices, and women. Treated as Gods for their sense of duty.

Everyone at The Council became so preoccupied with the power struggle, and with keeping their peers in lower positions that they forgot about the little, fragile Dragon. When they finally gained their senses, and returned to the Castle where it was guarded they found it dead, starved from attention and sustenance. They then realized that empty, lost feeling Albert himself would have felt, if HE had killed the Last Dragon.

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Circle casting Dragon style Cameron Mandrake

I just thought I'd drop a note on the traditional Dragon Tradition Circle casting. The circle is cast with the Blade, the Cup and the Censor. The Priest starts with the Blade in the north and draws the boundry of the circle. As he does he recites "I tread this Path for the Elements, that which comprises all that we see."

The HPS takes to sprinkling the boundries with the Cup filled with salted water. She recites "I tread this Path for Self, a reflection of the Divine."

The HP then takes the censor and carries the smoketo the boundries of the circle in a deosil direction. He recites "I tread this Path for Spirit, that which unites all things."

The HP or HPS then state the charge of our Circle. It is as follows.

"Our Circle is a place where hearts and minds can meet and share in the wonder and empowerment of a living and loving Goddess. We are a coven of friends, but above all things we are Family. Our Love and our Magick binds us together and our Circle keeps us and nurtures us. We are blessed. Blessed Be!"

The Dragon Guardians are then invoked. EAST Mighty Dragon, Guardian of the realms of the East. Your tongue is a sharp sword, cutting with the knowledge of the arcane. Your spirit flows as graceful as a swift in flight. Purify us with truth. Blessed Be. SOUTH Mighty Dragon, Guardian of the realms of the South, your breath is aflame with the fires of inspiration and passion. Your spirit is searing and fervent. Purify us with Love. Blessed Be. WEST Mighty Dragon, Guardian of the realms of the West, your coils are the cleansing healing waves that nurture the soul. Your spirit lunges, leaps and splashes like a Talbot at play. Purify us with pulsing tides. Blessed Be. NORTH Mighty Dragon, Guardian of the realms of the North, your talons run like roots into the earth, giving you infinite strength. Your spirit is substantial, hard and pure like a clear crystal. Purify us with persistant wisdom. Blessed Be. Each of these Dragons has a secret name that they are also invoked with. A suggestion is that anyone using these invocations meditate to find an appropriate name for each Guardian and use it along with or instead of the words "Mighty Dragon".

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I find that the Circle charge sets the mood for the Circle and I change it to suit the situation. If anyone has ideas for a Circle charge, I'd like to hear them. I have a number of Circle charges that I use but fresh ones always are nice.

Blessed Be. Cameron Mandrake

... Copyright 1992 - DragonHart Coven - All Rights Reserved

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ON THE NUMBER 451 (The true nature of the A.`. A.'.) Publication in Class B ORDO ARGENTUM ASTRUM Anthra Andromda

The number is a very interesting one indeed. Originally suggested by David Cherubim, in connection with the "true" meaning of the initials A.`. A.'.. At first glance there doesn't seem to be much there...BUT!

451 = 4 + 5 + 1 = 10 = 1.

A glyph of the cycle. The monad starting its trek through experience in the infinite body of Nuith and returning to this supreme Unity.

451 = ATh HADM. The essence of Man. Also Ath ADMH (a Temurah), The essence of the attained Man.

ADMH also means "Red Earth" in the traditional sense. However, there is a rather 'new' qabalistic operation at work here, that of fusing or synthesis.That of two words joining to make a new one (or an old one) with a new meaning. Here we have 'ADM' and 'MH'. Both words add to 45, which may be a key to the way things are working here. ADM, Man and MH, Yetzirah. In this case we have man identified with Yetzirah to which he aspires. Crowley says of this number, "Thus 45 baffles the accuser, but only by affirmation of progress. It cannot help that progress."

Quite true, it baffles! ADMH is 50, and is "red earth". This would seem to have little to do with the foregoing. However, consider this; in the word ADMH we have the 'H' appended. This would place the number five behind the Man, and would have the effect of giving him motion in a forward direction (indicating progressive motion).

When the number 451 is divided by the number 51 (451/51) the result is 8.02. Perhaps not much here, but! The number 802 is twice that of 401 (essences) and is defined in 'Sepher Sephiroth' as; "401 X 2 = The Reflection of 401, which is the (Th a), alpha and omega". It also refers to the three grades of A.`. A.'. above the abyss. As to the number 8.02; the number 8 is that of Ch = Chith = 418. And the 2 represents the 'extended' monad proceeding from the infinitely small and un-extended point. Thus it is representative of the 'human' Star, the true essences of Man that aspires to the higher, or in Enochian terms; That Star (monad) that aspires, and is driven, to a higher place in the hierarchy of the Universe. This is accomplished by the motion imparted to it by the 'H' which gives the Star motion so that it may gain in experience.

Now, 401 = 5 = Motion. And, 50 = 5 = Motion, and is also the 14th letter of the Hebrew alphabet; Nun. The mystic number of 'Nun' is 300, which is the number of the 21st letter of the Hebrew alphabet 'Sh' Shin. Shin refers Yetziratically to fire, and is symbolic of the 'Holy Spirit' and therefore is the letter and number of 'Spirit'. Spirit is unmanifested energy, and matter is manifested energy (another pos- sibility for the 2 of 8.02) which is, in a sense, the whole nature of Man. This duality of man is shown in dual nature of his motion. The 401 which is the essences of his motion (the higher) and the 50 which is the manifestation of this motion.

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CROWLEY'S ESSAY on MAN.

"The Mind of the Father riding on the subtle guiders which glitter with the inflexible tracings of relentless fire." ZOROASTER.

MAN.

"What is man, that thou art mindful of him?"

Man being the subject of these Essays, it is first proper to explain what will be meant therein by the word.

Man is a microcosm: that is, an image (concentrated around the point of consciousness) of the macrocosm, or Universe. This Theorem is guaranteed by the hylo-idealistic demonstration that the perceptible Universe is an extension, or phantasm, of the nervous system.

It follows that all phenomena, internal and external, may be classified for the purpose of discussing their observed relations, in any manner which experience may show to be the most convenient. (Examples: the elaborate classifications of science, chemical, phys- ical, etc., etc. There is no essential truth in any of these aids to thinking: convenience is the sole measure.) Now for the purposes of analysing the spiritual nature of man, of recording and measuring his experiences in this kind, of planning his progress to loftier heights of attainment, several systems have been devised. That of the Abhid- hamma is on the surface alike the most practical, the most scientific, and the most real; but for European students it is cer- tainly far too unwieldly, to say nothing of other lines of criticism.

Therefore, despite the danger of vagueness involved in the use of a system whose terms are largely symbolic, I have, for many reasons, preferred to present to the world as an international basis for classification, the classico-mathematical system which is vulgarly and erroneously (though conveniently) called the Qabalah.

The Qabalah, that is, the Jewish Tradition concerning the initiated interpretation of their Scriptures, is mostly either unintelligible or nonsense. But it contains as it ground-plan the most precious jewel of human thought, that geometrical arrangement of names and numbers which is called the Tree of Life. I call it the most precious, because I have found it the most convenient method hitherto discovered of classifying the phenomena of the Universe, and recording their relat- ions. Whereof the proof is the amazing fertility of thought which has followed my adoption of this scheme.

Since all phenomena soever may be referred to the Tree of Life (which may be multiplied or subdivided at will for convenience' sake) it is evidently useless to attempt any complete account of it. The cor- respondences of each unit -- the Ten Sephiroth and the Two-and-Twenty Paths -- are infinite. The art of using it consists principally in referring all our ideas to it, discovering thus the common nature of certain things and the essential differences between others, so that ultimately one obtains a simple view of the incalculably vast com- plexity of the Universe.

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The whole subject must be studied in the Book 777, and the main attributions committed to memory: then when by constant use the system is at last understood -- as opposed to being merely memorized -- the student will find fresh light break in on him at every turn as he continues to measure every item of new knowledge that he attains by this Standard. For to him the Universe will then begin to appear as a coherent and a necessary Whole.

For the purpose of studying these Little Essays, it will be sufficient if a bare outline of the Cosmic Theory which they imply be given: but it may be added that, the fuller the comprehension of the Tree of Life which the reader brings to them, the clearer will their thought appear, and the more cogent their conclusions.

(1) Jechidah

This is the quintessential principle of the Soul, that which makes man at the same time identical with every other spark of Godhead, and different (as regards his point-of-view, and the Universe of which it is the centre) from all others. It is a Point, possessing only posit- ion; and that position is only definable by reference to co-ordinate axes, to secondary principles, which only pertain to it per accidents, and must be postulated as our conception grows.

(2) Chiah.

This is the Creative Impulse or Will of Jechidah, the energy which demands the formulation of the co-ordinate axes aforesaid, so that Jechidah may obtain self-realization, a formal understanding of what is implicit in its nature, of its possible qualities.

(3) Neschamah.

This is the faculty of understanding the Word of Chiah. It is the intelligence or intuition of what Jechidah wishes to discover about itself.

These three principles constitute a Trinity; they are one, because they represent the being, and apparatus which will make the manifest- ation possible, of a God, in manhood. But they are only, so to speak, the mathematical structure of man's nature. One might compare them with the laws of physics as they are before they are discovered. There are as yet no data by whose examination they may be discerned.

A conscious man, according, cannot possibly know anything of these three principles, although they constitute his essence. It is the work of Initiation to journey inwards to them. See, in the Oath of a Probationer of A.`. A.'. "I pledge myself to discover the nature and powers of my own Being."

This triune principle being wholly spiritual, all that can be said about it is really negative. And it is complete in itself. Beyond it stretches what is called The Abyss. This doctrine is extremely dif- ficult to explain; but it corresponds more or less to the gap in thought between the Real, which is ideal, and the Unreal, which is actual. In the Abyss all things exist, indeed, at least in posse, but are without any possible meaning; for they lack the substratum of spiritual Reality. They are appearances without Law. They are thus Insane Delusions.

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Now the Abyss being thus the great storehouse of Phenomena, it is the source of all impressions. And the Triune Principle has intended a machine for investigating the Universe; and this machine is the fourth Principle of Man.

(4) Ruach

This may be translated Mind, Spirit, or Intellect: none of these is satisfactory, the connotation varying with every writer. The Ruach is a closely-knitted group of Five Moral and Intellectual principles, concentrated on their core, Tiphareth, the Principle of Harmony, the Human Consciousness and Will of which the four other Sephiroth are (so to speak) the feelers. And these five principles culminate in a sixth, Da(acu)ath, Knowledge. But this is not really a principle; it contains in itself the germ of self-contradiction and so of self-destruction. It is a false principle: for. as soon as Knowledge is analysed, it breaks up into the irrational dust of the Abyss.

Man's aspiration to Knowledge is thus simply a false road: it is to spin ropes of sand.

We cannot here enter into the doctrine of the "Fall of Adam," invented to explain in parable how it is that the Universe is so unfortunately constituted. We are concerned only with the observed facts.

All these mental and moral faculties of the Ruach, while not purely spiritual like the Supernal Triad, are still, as it were, "in the air." To be of use, they need a basis through which to receive impres- sions, much as a machine requires fuel and fodder before it can manufacture the article which it is designed to produce.

(5) Nephesch.

This is usually translated the "Animal Soul." It is the vehicle of the Ruach, the instrument by which the Mind is brought into contact with the dust of Matter in the Abyss, that it may feel it, judge it, and react to it. This is itself a principle still spiritual, in a sense; the actual body of man as composed of the dust of Matter, temporarily held together by the Principles which inform it, for their own pur- poses, and ultimately for the supreme purposes of self-realization of Jechidah.

But Nephesch, devised as it is with no other object that the direct traffic with Matter, tends to partake of its incoherence. Its facul- ties of perceiving pain and pleasure lure it into paying undue atten- tion to one set of phenomena, into shunning another. Hence, for the Nephesch to do its work as it should, it requires to be dominated by the severest discipline. Nor is the Ruach itself to be trusted in this matter. It has its own tendencies to weakness and injustice. It tries every trick -- and it is diabolically clever -- to arrange its busi- ness with Matter in the sense most convenient to its inertia, without the smallest consideration of its duty to the Supernal Triad, cut off as that is from its comprehension; indeed, unsuspecting as it normally is of its existence.

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What then determines Tiphareth, the Human Will, to aspire to comprehend Neschamah, to submit itself to the divine Will of Chiah? Nothing but the realization, born sooner or later of agonizing ex- perience, that its whole relation through Ruach and Nephesch with Matter, i.e.,with the Universe, is, and must be, only painful. The senselessness of the whole procedure sickens it. It begins to seek for some menstruum in which the Universe may become intelligible, useful and enjoyable. In Qabalistic language, it aspires to Neschamah.

This is what we mean in saying that the Trance of Sorrow is the motive of the Great Work.

This "Trance of Sorrow" (which must be well-distinguished from any petty personal despair, and "conviction of sin," or other black magical imitations) being cosmic in scope, comprehending all phenomena actual or potential, is then already an Opening of the Sphere of Neschamah. The awareness of one's misfortune is itself an indication of the remedy. It sets the seeker on the right road, and as he devel- ops his Neschamah he soon attains other Experiences of this high order. Her learns the meaning of his own true Will, to pronounce his own Word, to identify himself with Chiah.

Finally, realizing Chiah as the dynamic aspect of Jechidah, he becomes that pure Being, at once universal and individual, equally nothing, One, and All.

It is of the essence of the Ideas of the Supernal Triad that the Laws of Reason which apply to intellectual functions are no longer oper- ative. Hence it is impossible to convey the nature of these Experien- ces in rational language. Further, their scope is infinite in every direction, so that it would be futile to attempt to enumerate or to describe them in detail. All that one can do is to note the common types in very general language, and to indicate what experience has shown to be the most useful main lines of research.

The Quest of the Holy Grail, the Search for the Stone of the Philosophers -- by whatever name we choose to call the Great Work -- is therefore endless. Success only opens up new avenues of brilliant possibility. Yea, verily, and Amen! the task is tireless and its joys without bounds; for the whole Universe, and all that in it is, what is it but the infinite playground of the Crowned and Conquering Child, of the insatiable, the innocent, the ever-rejoicing Heir of Space and Eternity, whose name is MAN?

In Enochian Physics Man is known as 'the monad', we shall discuss the nature of the monad or 'Star' from the Enochian view.

MONAD MODEL.

In conjunctionwith theCosmic Planes andElements Model, Enochian Physics proposes the Enochian Monad Model. These two models are not meant to be independent, rather they are inclusive and are only separated for convience.

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A monad isdefined asan indivisible unit(Hadit), but,is used in the sense that a monad is the infinitely small conscious point of every entity. The only difference between monads is experience. Giordano Bruno taught that the monad was the ultimate spiritual particle and that all entities had a monad at their center, the core of their being. Every monad is monastic above the first Aethyr (LIL), and is dualistic below. This duality takes many forms as the monad manifests itself downward. Basically, it consists of a subjective self in the center of an objective world. Figure 2 shows a pictorial representation of this model.

000000000 0 0 INDIVISIBLE MONAD 0 monadic 0 0 essence 0 000000000 | +-----------------------+ | ring-pass-not | +-----------------------+ | LIL - first Aethyr 000000000 0 0 DUALIST Watchtowers 0 I 0 MONAD (Life-atom) | 0 0 | 000000000 <-- NOT-I (world) TIME SPACE FORM

FIG. 2

ENOCHIAN AXIOMS.

1. Man, and every entity (thing) in existence, is in his (its) essence a monad. This monadic essence expresses itself as a subjective 'I' and an objective 'NOT-I'.

2. A monad's geometric equivalent is the sphere. The center is the 'I'. The surface of the sphere is the 'NOT-I'.

3. The 'I' is conscious individuality.

4. The 'NOT-I' is the world in which the 'I' finds itself at any given point in time and space.

5. Everygeometric pointinspace isan 'I-NOT-I'monad in some stage of self-expression.

6. Any'I'can communicatewith anyother 'I'onlyin sofar as their 'NOT-I's' intersect.

7. A world is defined as a set of intersections of a host of 'NOT-I's' at any given point in time and space.

8. Subsets of 'I's' are mutually exclusive.

9. Subsets of 'NOT-I's' may be either exclusive or inclusive.

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10. The monadic essence of each monad allows multitudinous expression, but no 'I' can ever separate itself from or exist independently of its 'NOT-I'.

THEOREMS OF ENOCHIAN PHYSICS.

1. Every person is an 'I-NOT-I' monad.

2. Every point in space is a consciousness center.

3. Energy flows from one cosmic plane or sub-plane to an adjacent cosmic plane or sub-plane through Laya centers, dimensionless points of space which serve as channels for the flow of energies and forces.

4.Spirit isunmanifested energy.Matter ismanifested energy.

5. Every manifestation within space and time is dualistic.

6. Space, time, and consciousness come into existance simultaneously.

7. Every energy field and every force in our universe is directed by the True Will.

THE FORCES OF MAGICK.

There aresix Magickal forcesthat aremanifested inexis- tance. These six forces, by necessity, manifest in dual triads, the upper, and the lower.

THE UPPER TRIAD;

1.Divine Force. This is said to be the "Supreme Force" relative to our universe. This so-called 'Supreme Force' is known as 'The TRUE WILL'. It is the 'Divine' driving force of Hadit.

2.CreativeForce.TheKundaliniofEasternthought,manifest- ing, below the Abyss, as electromagnetic energy.

3.Thought Force.This isthe occultforce thatoften takes the form of projection, and continually projects fundamental subjec- tive ideas of the 'I' outward into the 'NOT-I'.

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THE LOWER TRIAD;

1.MindForce.Thisforceshouldproperlybecalled 'Intellec- tual', and would be attributed to Mercury. This is the reasoning and logical powers of the intelligent entity. This force also includes all of the senses.

2.Will Force.Thisis thelowermanifestation ofthe'Divine Force'. This force is what drives us in a physical sense, it is our outer needs and desires. It is what most 'men' perceive as their 'will', however it is frequently the opposite side of the 'Will Duality'.

3.Word Force.Wordsand Letters,speechand physicalaction make up this aspect of the magickal forces. It is the power of sound, which has long been known in the west. God is said to create by uttering His Word. Consider this; some politicians are virtual masters of this magickal force.

As can beseen thereis little realdifference betweenthe Enochian view of man and that of the Thelemic Magician, with the main differences being that of nomenclature. It can also be seen that the six 'magical forces' generally correspond to the five divisions of man as set forth by Crowley, with the exception of the sixth 'force'. This extra point is comprised of the actions performed by the first five. If we think of man as a hexagram, instead of a pentagram, we have the four elements, spirit, and motion.

The elementsand spiritmakeup theessential man,but heis still static. With the addition of the sixth, he becomes dynamic, capable of experience. It is then this 'man' that has the 'essences of man', for until he becomes dynamic by virtue of his motion, and gains in experience, he is incapable of attainment.

As wasstatedabove, Man'saspirationis toahigher placein the hierarchy of the universe. Here then are the Laws of Hierarchies, they will show, though perhaps not directly, how this ascension (attainment) is made possible.

HIERARCHIES

LawofHierarchies. Fromthe highestrealmsof spiritto the lowest levels of matter, everything in between is composed of a host of gods, monads or life atoms arranged in a myriad of hierarchies.

The following rules apply:

1.All aggregatesare composedof hierarchies.All things, save Hadit, are aggregates. We see in our world complete structures, which are composed of molecules, atoms, and sub-atomic particles in one direction. And planets, solar systems, and galaxies in another. Thus science has enabled us to see, on a mundane level, that our physical universe is composed of some basic hierarchies. Though from rules 3 and 4 we see that these hierarchies continue unto infinity.

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2.Foreveryhierarchy thereisagoverningruler orhierarch. On our personal level we have that which is referred to as our Holy Guardian Angel. Aswe descend to the atomic level, we have the >nuc- leus< of the atom. Each component of that atom has, in turn, its own hierarch. In our worldly governments we see examples of these hier- archs; mayors, governors, presidents, etc. And we can begin to see our place in the physical manifestation of these hierarchies. We are also members of hierarchies on less physical, or spiritual levels, though little is known of these.

3.Hierarchiesdescendinfinitelyintomatter.Again,fromour 'middle world, we see the manifestation of yet smaller structures or hierarchies, which descend to the smallest particles which science is able to see or theorize.

4.Hierarchiesascendinfinitelyinto spirit.Ontheselevels little is known, science has or can not enter into the realm of spirit. We do know, however, that our own personal hierarch is our H.G.A., and that logically we are but a component part of some yet higher structure or hierarchy.

5.The universehas ahierarchicalstructure, interlinking groups of entities living and working together. If we look sky-ward we can begin to see something of this structure on a physical level. Out stellar universe is made up of planets, solar systems, stellar clust- ers, galaxies, and on and on. While earth is not yet working with other groups of entities on a stellar level (as far as we are allowed to know), it is clear that we must share the same stellar environment with others. We can, however, observe this 'working together' here on planet earth. We can see the governments of cities, counties, states, and countries working toward what is per- ceived as the common good (at least in most cases).

6.Hierarchies areborn,evolve, anddie.The bestexampleof this, I think, is ourselves. We are born into this world, grow and experience (evolve) over some period of time then die, this is all a part of what we call 'life'. Other examples of this rule may be seen in various extinct forms of animal life, which came into existance, evolved over time, then died out. We can also see examples on the stellar level, stars which are born from collections of gases, grow and evolve into fiery furnaces, then die out.

7.Worlds arecreatedby hierarchiesof cosmicbuilders and architects acting together.

8. Everyworld containshierarchies of recorderswho con- stitute the forces of karmic history.

9. Thecosmic elementsand planesarecomposed ofcountless hosts of evolving hierarchies.

Theselast tworules are forthe mostpart redundant(see 3 and 4 above); they serve to stress the fact that hierarchies do, in fact, extend infinitely in all directions.

10. Every hierarchyis composedof a hostof smallerhier- archies.

11. Every hierarchy is a component part of a larger hierarchy.

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Thuswehave theEnochianview onthe nature,place,and path of Man. To better understand this mystery of the true meaning of A.`. A.'. and this nature of man we may now look at some of the Temurahs of the number 451.

These are;451, 415,541, 514,145, and154. Weshall start with the least of these.

The number 145; InSepher Sephiroth it is definedas the numerical value of the 13 paths of the Beard of Microprosopus.

Thenumber 154;Againfrom SepherSephiroth;it is'Elohimof Loves', and we are referred to the number 149. The reference in 149 is to 'The living GODS'.

Inthese two numbers we have references to Man and this 'Starry' nature. Though in the number 149 it is perhaps more direct. 'The living GODS', indeed, the most tangible link between man and GOD is this 'Starry' essence. Both Man and ANY GOD that one cares to think of are at the core one and the same, that is to say, that we are all made of the same stuff, we are all MONADS at some level of evolution. But, on we go.

Thenumber415;Still againfromSepherSephiroth. Thenumber is that of the Voice of the Chief Seer and also 'The Holy One'.

Stillagainsubtle referencestothis 'Star'naturewhich we have already examined.

The number 514and 541. Hereare references thatare abit more obscure. 514 gives reference to 'KABBALA DENUDATA', a reference that unfortunately I will have to pass on due to a mis-fortune beyond my control. The number 541 refers to 'Israel', which at first may seem strange, but, historically Israel is/are 'Gods' chosen people. We may take this to mean 'Free Man' in the Thelemic sense. The number is thus indicating Man, or rather those Men that have risen above the slavery of the old aeon and have begun to ascend/aspire to Yetzirah. Those Men who have realized some small part of their true essence.

So then! Just what he hell is the true meaning of the initials A.`. A.'. and the number 451? It is no more and surely no less than the MONAD! Though others may use different words and different systems to explain this, their meaning will of necessity be the same.

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CHAOS vs THELEMA ? Alistair Livingstone

Inspired, no doubt foolishly, by a new moon and the Cramps`"Psychedelic Jungle", I have decided to enter the Thelema vs Chaos debate. This is of course an impossible task, which is no doubt why it appeals to me.

Firstly, what is it that distinguishes Thelma from Chaos? In Starfire, Mick Staley attempts to distinguish Thelema from Crowleyanity. Thelema he suggested pre-existed Crowley`s formulation of it. This immediately causes problems, since for the majority of magicians, Crowley = Thelema. But if it can be accepted that there is a something which exists independently of Crowley`s writings, then it must be this something (Thelema) which is to be contrasted with Chaos Magick. The core of this something, I suggest, is the Will. Is this idea of the Will in any way opposed to Chaos?

What is Chaos then? For the purposes of this argument I will interpret Chaos as follows: that the familiar world of everyday experience has its roots in Chaos. So that any attempt to understand the world via reason reaches a boundary, on the other side of which lies Chaos, a state of existence/non-existence which cannot be understood by the rational ego. However, through the techniques of ritual, that state can be manifest in the everyday world, suspending the accepted "laws" of common sense and allowing magick to occur. Furthermore, perhaps as a result of the practice Chaos magick, the idea of Chaos is slowly entering the popular imagination via science. This refutes classical science, which is based on the belief that if the structure of the physical world could be sufficiently precisely modelled in a mathematical form, it would be possible to predict the future state of various systems (wheather, for example) which make up the physical world.

However, it is now grudgingly admitted that this would require a precision of measurement which it is impossible to achieve. Engineers have long since had to accept this uncertainty - that all measurement is limited by the accuracy of the measuring device. Absolute precision is an impossible goal. There is always a degree of uncertainty, an instability, and by focusing the Will upon this either/or region, the magician can exert an influence upon the world at this level, which when it occurs, can produce the Willed outcome.

To the extent that Chaos is a form of magick, ie. it seeks to exert an influence upon the world of erveryday consciousness, it must involve the Will. Otherwise it would be closer to a form of mysticism, that is the attempt to "go with the flow" of the experienced world without seeking to influence the direction of that flow. In this form, Chaos is closer to a "higher form of order", that is that the apparent random or chance events of one`s experience of existence are in fact the result of some greater existence than that of the individual. And that by disengaging the desires of the ego-self, one can experience this greater existence, interpreting the obstacles and blows of everyday existence as a stimulus to the development of a "Stoic" consciousness, which will enable the self to eventually swimm freely as a fish in the river of the Tao, or Chaos.

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The idea which this is based on tends to be that of the hermit, the forest sage of Hinduism, the solitary adept of High Magick. No doubt if it was possible in this present age, one could experience such an existence if one could remove the self from the rest of human existence. But such a model is no longer valid, since the growth of human consciousness is such that there is no virgin wilderness left in which to undertake such a quest. We are forced to contend with the results of the human desire for knowledge, power, control and security.

This is perhaps the crucial difference between Chaos magick and Thelema. Thelema, as developed by Crowley into a form suitable for the 20th century, contains a whole heritage of experience and practice which reaches back through the Golden Dawn through hermeticism to Egypt and Sumeria, which in turn drew on the beliefs of our nameless ancestors who struggled to create models of the world, cosmologies and creation myths within which to make sense of their being in the world.

Crowley`s task, as had been of Mathers and Eliphas Levi before him, was to synthesize this vast body of conscious/unconscious knowledge and represent it in a way understandable by at least a few of his contemporaries. Partly it is a question of language. Unfortunately the language of magick was limited by the dominance of Judeao-Christianity on the one hand and Reason on the other. Our everyday language derives from our perception of a world made up of distinguishable objects, and on the faculty of sight primarily. But as soon as we move into the more subjective sphere of magick, problems arise. To what extent do we share the same magickal reality and use words such as "the Will" in the same way? The problem is not confined to magick. For a time I worked in quality control at London Rubber. Periodically I had to compare my work with others to make sure we were all applying the same so that I was not rejecting condoms that another person was passing. In science the theory is that one person`s work is critically examined by their peer group. The difficulty is that as soon as creativity enters the picture, it will tend to disrupt this process. The test of any form of magick should be "does it work?". But how can that be judged, since the results of a ritual may not become apparent for some time. In the early eighties, much work was done to halt the expansion of nuclear weaponry. But it is only now, as profound changes occur in Eastern Europe, that this can be judged a success. And the changes may yet be lost by a failure of imagination and the difficulty of challenging the parasitic military-industrial complexes of both East and West.

Thelema may be saddled with the archaic terminology inherited via Crowley from the Golden Dawn, but at its heart lies a crucial bullshit detector. I have found that the question "what is your Will?" directed at any group or individual who claims to be desiring change is a very effective challenge. What is unsettling, however, is the discovery that in most cases it evokes only silence, or at best a string of evasions.

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This I feel is the most damaging criticism of Thelema, that it has failed to cross over from magick into the diverse pool of "alternative" beliefs which seek to reshape society. This is hardly a question of mere academic interest, as Green issues emerge and look set to dominate the next decade, the "spiritual", that is neo-pagan, belief structures which infest Green consciousness are also going to exert a growing influence. We may yet discover that the future, as the Dead Kennedy predicted, will be "California .ber Alles".

Can Chaos magick then succeed where Thelema has not (yet)? I doubt it, since the reaction to both by the average alternative type (let alone Joe Normal) is that it is "too dark". The very word "Chaos" tends to get tagged with "anarchy" and evoke nightmare visions of mad-axemen running wild in the street. Of course, for some this may be its very appeal, anything so bad must be good...

No, somehow we have to achieve the Sysphean task of applying the notion of Will like Occam`s razor to the fast mulitiplying dualistic entities of New Age (un)awareness. In practical terms I understand this to mean directing our Wills at and with the growing Green movement, so that rather than disappearing into a fog of "good intentions", it becomes a real and willed critique of consumer culture. Just as Marxism failed to achieve its desires, since the working class had already been "mobilizised" by the capitalists, so magick fails since the energies of the mass unconscious have already been tapped by advertising, via the mass media.

The energy tending towards change of consciousness (evolution) has been subverted by consumer culture into the desire to possess an unending stream of glass beads and cheap cottons, or in our case, microwave ovens and mink belly-button brushes. The whole thrust of advertising is to bypass our logic circuits and touch directly our desire for status and security. We don`t just buy the product, we buy the dream, maya the illusion of success. It is, however much we may protest, a form of magick. I may be an impoverished squatter in a third world shanty town, but if I can buy a bottle of Coke, I believe I possess the whole dream of the richest American millionaire. I may be a Trabant owning East German, but by crossing the (former) abyss of the Wall I become a potential Porsche possessor.

But if you look at those already possess such dreams, what do you find? That it is, as in California, these same people who turn to the most ridiculous New Age bullshit in order to satisfy their craving for something more, for something to fill up the endless aching void they feel scratching and gnawing like some Charles Manson nightmare outside the walls of their Beverly Hills mansions.

But of course, the last thing they want to hear is "the truth". Better to create a multi-billion dollar New Age industry than accept that within the richest mansions lies the reality of Chaos, of that Void which spins around itself the veils of maya, the dance of illusion, in which one is equally a starving beggar and a voluptuous moviestar. "What is your Will?".

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Of course I am somewhat prejudiced for all I used to sing along with Bowie on Ziggy Stardust (I could make it all worthwhile as a rock n roll star) I chose magick as a path. Through experiences both beautiful and terrifying I have come to understand the human condition as but one aspect of a continuum of consciousness. For me, the whole universe is a living entity which I interact with in the fleeting streams of energies which inspire my awareness. Both rationally and poetically I perceive my brain, my body as part of the very substance of the universe and not distinguishable from it (ie NUIT). For me, the human condition is part tragedy, part farce. We are semi-intelligent apes who have been driven by fleeting glimpses of what might be, to create this world, our reality. But in our ignorance, we mistake the glimpse for the whole, the ego for the self. We strive for "order" and create a chaos, and then recognize in chaos a "higher form of order".

"Knowledge is power, power is control, control is security". Oh yeah? But knowledge is also pleasure, a pleasure more intense than any created by security. Security is sterility, sterility is death. We pay lip service to evolution, but cannot accept that evolution implies change, and change denise security. What do we will?

If our will is security, stability, then that we shall have, as so many fossils. To embrace Chaos (Thelema) is to renounce such false gods and accept that our actions as magicians will change not only ourselves, but our world. Insofar as both Chaos and Thelema are valid paths, thus far will they change us. To cling to an identity, however pleasing or fulfilling, is a denial of magick. Magick is about change, the only constant factor in the unfolding of the implicate order/chaos of the universe.

Along with Thelema and Chaos, I also practise the magick of Maat. To the Egyptians Maat was the "right order of the universe". The contrast is between the familiar Hindu concept of "karma", which deals with our human existence and the less familiar concept of "rta" which deals with our aspects as forms of (universal) consciousness.

Magick diverged from science some 300 years ago. Science sought to discover "the hand of god" in the natural world; magick sought to become the equal of the gods. Now we witness the overlapping of these paths. We are no longer the creations of some distant god, but the natural products of the universe. We have "evolved" out of a handful of organic chemicals. Now we have the ability, through the replication of DNA to evolve ourselves. We have, literally, the powers of a god. What we lack, and what magick must seek to provide, is the intelligence to use (or refuse) such power. The way to achieve this is to ask the question: "what is our will?" Are our genes our motivating force, or is there something else which I call "consciousness"? This consciousness I hold to be implicit in the structure of the universe, and has been revealed as such by quantum physics, however difficult such a realisation may be for us. It may be unprovable/undeniable, and therefore unscientific, but I suggest that our so-called consciousness is a quantum phenomena.

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This is what Crowley experienced as the interplay of Nuit and Hadit in the Book of the Law. It is also the root of Chaos. So that Thelema and Chaos are but different aspects of a single (multiple) experience, expressed in languages appropriate to their different times and ambiences.

Alone I cannot fully express the complexity of these possibilities, and yet we must each try to do so. Only by placing them at the heart of our experience of being in the world, can we hope to create a society which will survive rather than perish under its unconscious contradictions. As yet we are but "naked apes", but we are apes with sufficiently complex brains to at least glimpse the possibility of being more than we are and become "homo veritas", that is truly human at last.

As we are, we cannot fully know this to be true, only with our imagination can we glimpse the potential implied. It is my Will to bring this about, this is why I write these words, that they have touch and stimulate whoever may read them. So mote it be.

On rereading the above, I feel the need to expand the argument somewhat. Having bashed my way through an anthropological essay on nationality and the state, it struck me that recent events in Eastern Eurpe have many consequences. The whole point of the "iron curtain", was to allow East to develop its alternative economic system, as spelt out by Marx. What is happening now is the incorporation of that economic system into a global economy, which implies the failure of Marxism. This failure leaves a power vacuum. The majority of critiques of the Western power structure have come from Marxism. But if it is now seen to have failed, the possibility exists for a more powerful critique to arise.

Where will we find this critique - in magick. Of course this requires magicians to adopt a more rigorous intellectual approach to their beliefs, but surely that is what Chaos/Thelema argument is about, with each side arguing that the other is deceiving itself as regards the "true" form of magick. What I am suggesting is that magicians start to take magic seriously as "energy directed (willed) towards change". Rather than as an escapist belief system parasitic upon the economic success of capitalism. To practise magick we must surely believe that we inhabit a magical, rather than a strictly economic universe. How much more effective would our magick be then if we could replace the belief system of economic society with that of a society rooted in a magickal conception of reality.

Such is the apple with which I tempt you - do you dare taste the forbidden fruit ?

Alistair Livingston

---- I do know him personally and am glad to meet him again in summer. A. Livingstone is a pseudonym of Ramsey Dukes (which is a pseudonym too :-)). He is member of the OTO and made a lot of Chaos working & theory. He wrote some very genuine books about magic (Liber SGDSMEE, Thunderqueak), is now concerned with KI (Words Made Flesh). You can contact him via: T.M.T.S., Wharf Mill, Winchester, Hants, SO23 9NJ, England With fractalic greetings and laughter * Fra.: Apfelmann *

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Notes on the role of the historical Egregore in modern Magic by Fra.: U.D. It is quite easy to poke fun at the historical claims of most magical and mystical orders, especially when they purport to have derived from "very ancient", possible even "Atlantean" or, to top it all, "pre- Atlantean" brotherhoods for whose existence even the most sypathetic historical scholar worth his name would be very hard pressed to find any significant proof. Actually, it is rather a cheap joke to cite, for example, AMORC`s claims that even good old Socrates or Ramses II (of all people!) were "Rosicrucians". However, the trouble only starts when adepts mistake these contentions for _literal_ truths. "Literal", of course, derives from literacy and the letters of the alphabet. And, as Marshall MacLuhan has justly in his "Understanding Media" and perhaps even more so in "The Gutenberg Galaxy", western civilisation has a very strong tendency towards _linear_ thinking, very probably due to - at least in part - the linear or non-pictographic nature of our alphabet. The very structure of this alphabet informs us at quite a tender age to think in terms of linear logics such as cause and effect, or, more intersetingly in our context, PAST-PRESENT-FUTURE. This is not at all a "natural necessity" as most people are wont to think, for the ideographic or pictographic "alphabets" as used for example in ancient Egypt or even modern China and Japan tend to bias the correspondingly acculturalised mind towards what MacLuhan terms "iconic thinking" - a perception of holistic factors rather than the systematisation into seperate (preferably indivisible) single units. Western thought has formulated this problem as the dichtonomy of the _analytic_ and the _synthetic_ approach. But it is perhaps no coincidence that our contemporary culture tends to associate "synthetic" with "artif- icial" , vide modern chemistry. Now magical and mystical thinking is quite different; in fact it is not half as interested in causality as is linear thought. Rather, it strives to give us an overalll, holistic view of processes within our perceived space-time continuum; an overall view which includes the psychology of the observer to a far stronger degree than even modern physics seems to have achieved in spite of Heisenberg`s uncertainity principle and Einstein`s earlier theory of relativity. In other words, mythological thinking is not so much about literal ("alphabetic"?) truth but rather about the "feel" of things. For example, a shaman may claim that the current rain is due to the rain goddess weeping because of some sad event. He might predict that her phase of mourning will be over in two days` time and that the deluge will then end. A Western meteorologist might possibly come to similar prognoses, but he will of course indignantly deny using any of "this mystic stuff" in the process. His rain godess takes the form of barometric pressure, wind velocity and direction, air humidity and the like - but who is to say which view is the "truer" one, as long as abstract and mystic predictions prove to be accurate? From an unbiased standpoint, the modern demons "barometric pressure", "wind velocity" and factors of a similar like are just as abstract and mythic as the shaman`s hypothetical rain goddess - especially so for us laymen who religiously follow the daily indoctrination via the TV weather forecasts and satellite photograph divination: all we can do is _believe_ in what the expert tells us is the truth. The non-shaman in a shamanic society shares a very similar fate when he has to believe simply that the rain goddess wants to be comforted say, by a substantial donation of meat or tobacco in the course of a fully fledged tribal ritual.

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There _is_ an important difference however. If we accept the model (stron- gly propagated by A.O. Spare, who was, of course, in his very special manner, quite an orthodox Freudian) of magic primarily taking place within the subconscious (Freud) or, less ambiguous, the unconscious (Jung); and if we furthermore agree that said unconscious is not only the source of per- sonal magical energy (mana, or, as I prefer to term it, _magis_) but tends to think and act in symbols and images, we might come to the conclusion that our shaman`s explanation may perhaps not be scientiffical more satisfying in Western terms, but it is surely more in accord with the way our unconscious tends to perceive reality. In that sense it is not only more "natural" but, one suspects, even downright _healthier_ for psychic hygiene. It is, so to speak, more "ecological and holistic" in terms of psychic structure.

As an aside I might mention that it is the better explanation for practical magical reasons as well. For at least rain goddesses can be cajoled into happiness by magical technique, ritual trance and the like until they stop weeping, a task a meteorologist will hardly be able to imitate. (Actually I have preferred the magic of rain prevention to the more classical example of rain making because it is far more relevant to our own geography and experience). In recent years Rupert Sheldrake`s theory of morphogentic fields has raised quite a hue and cry, not only within the confines of the scientific community but strangely enough among occultists too. I find this latter reaction quite astonishing, because a lot of what Mr. Sheldrake basically claims is nothing more than the old, not to say ancient, tenet of philoso- phical idealism: namely that there is what in both German and English is called "Zeitgeist", a form of unique time-cum-thought quality, leading to surprisingly similar albeit completely independent models of thought, technical inventions, political truths and so on. One would rather expect the people to be profoundly intrigued to be among materialist/positivist biologists or physicist rather that occultists who have traded in the Zeitgeist principle ever since occult thought proper as we understand it arose in the Renaissance. From a pragmatic point of view Mr. Sheldrake is behaving very much like our meteorologist, replacing mythic explanations with crypto-mythic "scientific" factors. Unfortunately, most scientific scholars tend to fear a devaluation of scientific termini tecnici; once they are mentioned in the wrong "context" (almost invariably meaning: by "wrong" people) they are readily labelled as "non-" or "pseudo-" scientific - which is, after all, precisely what happened to poor Mr. Sheldrake amongst his peers in spite of all his academic qualifications. This example goes to show how very much estranged occultists can be from their oown sources even when working with them daily. Reality too is always the reality of its description: we are marking our pasts, presents and futures as we go along - and we are doing it all the time, whether we are conscious of the fact or not, whether we like it or not, we are constantly reinventing our personal and collective space-time continuum.

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Space seems rather solid and unbudging; even magic can do very little it seems to overcome its buttresses of solidity and apparent inertia, oc- casional exceptions included. (May it be noted that I include matter in this space paradigm, because solid matter is usually defined by the very same factors as is space - namely width, length and height.) Time, on the other hand, is much more volatile and abstract, so much so in fact that it is widely considered to be basically an illusion, even among non-occultist laymen. And indeed in his famous novel "1984" George Orwell has beauti- fully, albeit perhaps unwillingly, illustrated that history is very little more than purely the _description of history_. (Which is why it has to be rewritten so often. It seems that mankind is not very happy with an "objective past" and prefers to dabble in "correcting" it over and again. This is quite an important point I shall refer to again later on.) History is, after all, the defining of our past own roots and our _present_ position within our linear space-time continuum in relation to past and future. Very often, unfortunately, the description and interpretation of history seem little more pathetic endeavour to obtain at least a minimum of objectivity in a basically chaotic universe. The expression "ordo ab chao" is more or less a summary of Western thought and Weltanschauung, of the issues straining and stressing the Western mind since ancient Greece. Chaos is considered "evil", order on the other hand is "good" - then the polit- ical philosophy, if you care to dignify it by this terms, of "law and order", appeals to people`s deeply rooted fears of loss of stability and calculability. ("Anarchy" is another widely misunderstood case in point.) The ontological fact that everything is transitory has never been par- ticular well-received in Western philosophy and theology.

Now before you get the impression that I am only trying to impose a typical exercise in heavyhanded Teutonic style philosophical rambling upon your overbusy reading mind, let me hasten to point out that if past, present and future are, at least in principle, totally subjective, we as magicians are locally perfectly free to do what we like with them. For the magician is a) the supreme creator of his own universe and b) the master of Illusion (ref. the Tarot card "The Magician/Juggler"). This freedom of historical choice, however, is seldom realised let alone actively applied by the average magician. Maybe one of the reasons for this has to do with the somewhat pathetic fact that most of us tend to live our lives in a more or less manner, being mild eccentrics at best, distinctly avoiding becoming too much over the top. There are a number of possible explanations for this, ranging from "every magician is just another guy/gal like me" to "preven- tion of insanity". As we deal all the time with insanity - i.e. extremely unorthodox states of consciousness by bourgeois standarts, we magicians prefer some stability in our everyday lives and makeups, but this is not really our topic.

Rather than delve into social normality of the average magician I should like to investigate the many bogus claims to antiquity as put forward by a multiple of magical and mystical orders from this point of view. Such orders range from Freemasonry, Rosicrucianism and Theosophy to such venerable institutions as the O.T.O., the Golden Dawn and many others. Their historical claims are usually quite stereotyped: the spectrum covered includes Atlantis, Lemuria, Mu, Solomon, Moses, Dr. Faustus, St. Germain, the Gnostics, the Knight Templar,the Cathars, the Illuminati, the Holy Grail myth, prehistoric witchcraft, matriarchy, shamanism etc.

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Now it is quite common for shamans, to cite one example, to claim that in the good old days (usually, of course, dating back to a non-calibrated, non-defined time immemorial) things used to be much, much better. One of the more profane reasons for this contention may be the fact that most of these shamans have already achieved quite a venerable age in their trade; and don`t we all know the typical attitude of old crones towards modernity ? It may not sound particular spiritual or holy but maybe all we are seeing here is the primitive`s parallel to the "Now when I was in Poona with Royal Indian Army, young lad..." reported occasionally to be heard in some of today`s pubs.

But there is more to it, I think. By calling up "bogus" ancestors from Moses via Solomon to Dr. Faustus and St. Germain, the magician not only reinvents his own history, he also is summoning up the egregore of these "entities" (along with all their powers and inhibitions of course) - or, to put into Mr. Sheldrake`s terminology, their morphic fields. By violating all the painstakeing endeavours of the meticulous historian, by simply ignoring a number of tedious and possibly contradictory facts and questions (such as whether Moses and Solomon have ever _really_ been sorcerers of some standing in their own time) the magician becomes God in the fullest sense of the expression: not only does he choose his relatives in spirit quite arbitrarily, he even claims the right to do what not even the judaeo-christian god of the old testament is ever described as doing, namely changing "objective past" at will.

This type of creative historicism appeals, so it seems, very strongly to the unconscious mind, supplying it with a great deal of ideological back-up information, thus reducing its conscious-mind-imposed limits of "objec- tivity" to at least some modicum of superficial probability. It is only when the occultist mixes up the different planes of reference, when he purports to speak of "objective linear truth", instead of mythic or symbological, decidedly non-linear truth, that serious problems arise.This should be avoided at all costs in order not to strain our psychic set-up by contradictory evidence, which can easily result in an unwilled-for neutral- isation of all magic powers.

But this, of course, is the same problem as with occult scientism. "Rays" are quite a convincing hypothesis to base telepathic experiments on, as long as you don`t try to overdefine said rays by epitheta such as "electro- magnetic" or the like. For if you do, you become the victim of scien- tists`zealous inquisition boards. Or, as Oscar Wilde might have put it, it is not truth which liberates man`s mind but lying. (Which, again, is one of the reasons why Aleister Crowley entitled his magnum opus "The Book of Lies" in the first place...)

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Let us then resort to _creative historicism_ whenever we find it useful. Let us not have "historical objectivity" dictated to us by the powers that be. Let us accept our fuzziness of expression which is, after all, little more than a honest acknowledgement of the fact that symbols and images are always more than just a little ambiguous, as our dreams well prove every night. As in divination, it does not pay to become overprecise in magic: the more you try to define a spell, the higher probability of failure. It is quite easy to charge a working talisman quite generally "for wealth"; it is quite another to charge it to "obtain the sum of $347.67 on March 13th at 4.06 p.m. in 93, Jermyn Street, 3rd floor" and still expect success. While the latter may strangely enough succeed occasionally, this is usually only the freak exception of the rule. However, by systematically rewriting our past in fuzzy terms, possibly eventing past lives and biographies for ourselves consciously or arbitrarily, we are fulfilling the final demand of Granddaddy Lucifer`s "non serviam". Let nobody impose his or her time and history parameters on you!

And for practical exercise, allow your clock occasionally to be well in advance of your contemporaries`; let it sometimes lay behind for a few hours _and_ minutes (do not just change the hour hand as this would make it easy to recalculate into demiurge`s "real" space-time continuum, making you yet again its slave!) Do this to learn about your former ill-advised humility towards the current time paradigm - and about the illusory character of time and its measurement in general. Rewrite your personal and family history daily, invent your own kin and ancestors. "Problems with Mom and Dad? Pick a new couple!" Experiment with retroactive spells, try to heal your friend`s flu before he even contracted it. But do this in a playful spirit lest your censor should whack you for your constant viola- tions of the rules of this game by again confusing the frames of reference. Jump from one parallel universe to the next one, never permit yourself to stand still and become enmeshed by Maya`s veil (you are supposed to be the _Master_ of illusion, remember?). And don`t panic: for nothing is true, everything is permitted.

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The Nemesis Conjuration In this ritual the Greek Goddess Nemesis, a deity of fate and vengeance, is seen in the role of being the complementary opposite of ones ego referring to the inner self as the centre of both personalitties. Habits and actions taken against ones real desires create the opposite to the same degree and thereby form an anti-personality of ones ego, which in this case is identified with the principle of Nemesis. Disturbances on the plane of reality due to actions against ones subcon- scious desires can be eliminated by ritual union with this personal demon-sister/brother and enable one to reach ones inner self, which is defined as the mean value of both the personalities. The effect of this ritual, if performed correctly, would by definition be fatal. Therefore the operation is strictly limited to the part of the psyche which the magician wishes to explore. A sigil representing this portion of the psyche is forcibly activated during the ritual in order that the magician may seek answers to his problems within the chosen area in the personality. No specific wishes or desires can be used for this purpose, only general ones. This is a necessary restriction to avoid being overwhelmed by any unpleasant effects. The magician should be aware of this when constructing the sigil. Nemesis Conjuration: 1.Banishing. 2.The ritual is performed sitting on the ground in the posture of the Rune PERDRO. The head may rest on the lower part of the arms, and the face should be covered by the cowl of the robe. 3.Statementof intent: IT IS MY WILL TO TAKE A STEP TOWARDS THE CENTRE OF MY SELF BY UNION WITH MY OPPOSITE THROUGH THIS SIGIL! 4.The incantation is given while visualising a winged figure of opposite sex who approaches the magician. The figure wears the chosen sigil on his/her breast and is both beautiful and terrifying at the same time. 5.Incantation: Come to me oh Nemesis, mighty, terrifying and beloved sister. Come to me oh Nemesis, you, who are the goddess of my god, you, who are the demon of my demon. Come to me oh Nemesis, you, who are the demon of my god, you, who are the goddess of my demon. Come to me oh Nemesis, you, who are part of me which I am not, you, who are the counterbalance on the scales of my fate. Come to me oh Nemesis, you, whose wings carry us to our mutual central Kia. Come to me oh Nemesis, you, who are my ultimate fear, you, who are my ultimate desire. you, with whom to unite is the sigh of ecstacy and the silence of death. Come to me oh Nemesis, for you are my path and I am our aim I call upon you to meet me in this sigil. Come to me oh Nemesis and guide me through this sigil to our mutual central Kia !

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Start hyperventilation during the reading out of the incantation. The visualised figure with the sigil coming closer and closer to finally melt into your own body. When this point is reached shout out: ZodACAM VaPAAHe ANANAEL ZoDA Ah! (I move the wings of the secret wisdom within me!) 6.Banishing and/or laughter. With fractalic greetings and laughter * Fra.: Apfelmann *

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IDEOLOGY 0 The human mind seeks to create order out of Chaos

It is in the nature of humanity to attempt to formulate laws from ex- perience as a guide to future action. Acting as a feedback-response mechanism, the mind considers the results of previous behaviour and creates laws of action in an attempt to repeat past good results and avoid bad results. In the individual this is known as personality, in the communal world it is known as science.

1 All scientific laws are false

Science attempts to map the universe as a result of previous collec- tive experience. Since this is limited to what has actually been experienced so far, it is always inadequate, and since it is not what has been experienced it is always human-centred. It cannot be objec- tive because the object does not experience, only the subject, human- ity, experiences. Two approaches have been used to tackle this prob- lem. The philosophy of the western world posits that an external, objective world interacts with us through scientific experiment, thus science creates objectively true laws. Other European philosophy holds, correctly in my view, that talk of an objective reality is beyond experience and is thus meaningless babble. Moreover, scientific experiment is no more objective than a childs attempt to walk. To Know is not a high ideal, it is an instinct born of our particular way of survival, and is thus survival-centred. Science is our Elephant Trunk, our Giraffe Neck, and since it is inherently inadequate, it is a belief system, a set of interconnected ideas-about-things. In terms of European, Post-Hegelian philosophy, it is an ideology.

2 All idealogies are subject to chaotic dissolution

Every idealogy, whether science, Christianity or whatever, seeks to and succeeds in creating a coherent view of reality that satisfies its believers. The problem is that there is inevitably a gulf between the idealogy and reality. Ideologies are fixed; reality is fluid. Thus all ideologies are subject to readjustment when a new discovery challenges the existing view. The rediscovery of the Greek text of the New Testament and the discovery of the non-existence of the Ether each corroded the existing ideologies of their day.

The Christian world responded with Reformation and Counter-Reformat- ion. (Historical note: Counter-Reformation was the Reformation of the Catholic Church rather than an attack on the Protestant Reformation.) Science responded with Einsteinian relativity. These new elements are Chaotic. The extent to which the ideology can reform depends on how deep the Chaotic element bites into the ideological structure. Every ideology has central tenets upon which the rest depend: so the dis- covery that Jesus was actually stoned to death rather than crucified would cause major rumblings; the discovery that he was a woman would cause deeper rumblings; but the discovery that he was a spaceman carrying out a standard sociological experiment would bring down the ideology entire. Several ideologies have completely collapsed in the past, such as Ptolomaic astronomy, and it can happen again. Moreover, the spread of a unified ideology over the whole globe, Western Democ- racy, leaves the way open to a bigger collapse than ever before.

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3 There is no such thing as innate value

All present Western ideologies depend upon a concept of innate worth, whereby certain things are automatically "better" than others. The White Race, Men, Adults, all have had their "innate" value knocked for six. Even the Animal Kingdom is no longer seen as of higher worth than the Vegetable as the spread of the Gaia hypothesis shows. This is the Chaotic element that can bring down a whole pack of cards. There is no ethical reference point, no beginning from which to derive an end to aim for, to praise, to work towards. As it says in Liber Al: "let there be no difference made between one thing and another". The result is a confusion of belief as people scramble to find a new ideology. Fundamentalists choose deliberate blindness and perverse stupidity. Thelemites choose "pure will, unassuaged of purpose". Chaoists worship the confusion itself as the only "true thing" left. Pagans begin to construct a new ideology based on the absence of heirarchy and turn to cyclical and egalitarian beliefs. That a new ideology, or many, will arise is inevitable; even the truth of Chaos is only true to us, in our experience. But so what. All things considered, I think that things are going pretty well.

Further readings: Knowledge and Human Interest, J.Habermas, 1967 Differance, translated as Language and Difference, Derrida, 1959 Anything by Sir Karl Popper for the view from the opposition

With fractalic greetings and laughter * Fra.: Apfelmann *

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Thunder, Perfect Mind or How did all these people get into my room? Tony Iannotti

Thetext called _Thunder, PerfectMind_ is a composite document, composed of three distinct types of writing. These types of writing can be compared to the Isis aretalogies, Hebrew wisdom literature, and Platonic dialogue.{FN:1} The composite nature of the text is clearer when the three strands are separated and reconstructed, each by themselves. The three resultant texts can be found below.{FN:2}

If the document isto be considered agnostic document, adefini- tion of gnostic must be tendered first. For now, the definition of Theodotus will be used, that "what liberates us is the knowledge of who we were, what we became; where we were, whereunto we have been thrown; whereunto we speed, wherefrom we are redeemed; what birth is, and what rebirth."{FN:3} The Thunder, Perfect Mind_ answers some of these questions, but not others.

The questions dealingwith self-knowledge aredealt with veryfully in the text. The tradition of Isis aretalogies is one of self-definit- ion, aretalogies being strings of "I am" statements. The part of the text like an Isis aretalogy describes the speaker in paradoxical but full detail. The very first section of the aretalogy text answers the questions of where the speaker comes from, where she has come to, and where she might be found. There is a slight deviation, in that she has actively come to "those who reflect" upon her, rather than "being thrown" to them, but the idea of being removed from one's original habitation is there. In the sixth section of this part she says that she is an alien, as well as a citizen.

This bringsup the question ofwhat the point ofthe dichotomies in the aretalogy section is. They range from philosophical, political and social opposites to sexual and familial polarities. In each opposition of polarity, the speaker maintains that she encompasses both poles, or roles. She is "the whore and the holy one."{FN:4} She is "the barren one, and she whose sons are many."{FN:5} She is "Knowledge and ignorance."{FN:6} And she is "the one whom they call Law, and you have called Lawlessness."{FN:7}

In the last dichotomy, the difference may be ascribed to the people who call her either Law or Lawlessness, either "they" or "you." Similar distinctions are made in other seemingly paradoxical state- ments in terms of temporal placement. The tenses change, for instance, in the fifth section in many statements, such as "I am the one who is hated everywhere, and who has been loved everywhere.", "I am the one whom you have despised, and you reflect upon me." and "I am the one whom you have hidden from, and you appear to me." These distinctions, either temporal or nominal, are subservient to the larger message that the speaker is a very diverse personality. They are also only possible to discern in a small percentage of the proffered paradoxes{FN:8} The main attempt is to define herself, not to set up distinctions in time or peoples. There is almost no cosmology or anthropology in this text, and this is a clue to the nature of the message of the text. The emphasis is on the person, not the cosmos; on the self, and not the environment.

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In thisaretalogy third ofthe text, therean attemptto transcend the intellect through intellectual paradox. By setting up identities between polar opposites the mind is set in circles, as it is by the Zen _koans_, until it is driven into the brick wall of impossibility. In the introduction to his translation of this text, MacRae states that "...the particular significance of the self-proclamations of _Thunder, Perfect Mind_ may be found in their antithetical charac- ter."{FN:9} One might rather say that the significance _must_ be found in their antithetical character. There is no other common denominator.

The second type of writing seen in this text is comparable to Hebrew wisdom literature. The excerpted and reconnected text is a series of hortatory instructions for those who would be _gnostikoi_, in the form of very short injunctions to "Look upon me"{FN:10} , "Hear me"{FN:11} , "Do not be arrogant to me"{FN:12} , etc. The speaker exhorts the reader to be on his guard twice, and not to be ignorant of her twice. This emphasis on care and awareness augments the intellec- tual exercises of the aretalogy section. One could easily skim over the polarities and not stop to reflect on them or their import, in which case their efficacy of liberation would be severely diminished. All three parts of this text work together.

The exhortationsgo on to impressupon the reader thathe must be aware that the speaker encompasses all things, great and small, as well as left and right, male and female, royal and base, rich and poor. There is an element of the union of opposites here as well, the speaker saying she is compassionate and cruel, and obedient and self-controlled.{FN:13}

In the thirdsection of this part of the text, the instructions are to "come forward to me, you who know me ... and establish the great ones among the small first creatures." Here is some evidence of an organised attempt to proselytise, or establish a group of those who know the speaker. The fourth section also calls to "you, who know me." They are told to learn the speaker's words, while those "hearers" are told simply to hear. This suggests some form of hierarchy among the "hearers" and the "knowers". The first step would seem to be that one must hear the voice, and then come to know it.

This could be a sign of the initiatory path, along which one must pass to come to _gnosis_ As noted above, the simple act of hearing the message intellectually would not be enough. One must pay special care to the paradoxes presented, and reflect upon them until illumination comes. The process can again be compared to the effect of _koans_, where one perceives them first as outright nonsense, "the sound of one hand clapping,"_ etc._, until one comes to the crux of where they attempt to fix the mind.{FN:14}

Where the _Thunder, Perfect Mind_ would fix the mind is on a realisation of the transcendence of the speaker, and eventually on the identification of the speaker with the hearer when that hearer becomes a knower. As it says in the sixth section of the aretalogy part, "I am the knowledge of my inquiry, and the finding of those who seek after me, ... and of the spirits of every who exists with me, and of the women who dwell within me." The path to _gnosis_ and the traveler on that path are both played here by the character of the speaker.

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Another point madeby this partof thetext like wisdomliterature is that manifestation implies duality, and that to perceive in the world implies discrimination. The nature of the speaker comprehends all things, but to appear in the world she must choose one of the two halves of all those things through which to appear. As a complete being she would be both invisible and insensible in any way, since to contain both poles of being, such as 1 and -1, would be to equal 0. This has a parallel in the way of the Tao, in which one of the aims is to do everything by doing nothing. One might hear the speaker saying "I am she who does everything, and nothing." The idea is to incor- porate in oneself a balance between action and non-action, yin and yang, and by doing such one gets beyond having to struggle with the world. There will be no antagonism between the person and then en- vironment, once that person becomes one with the environment. (Or a reflection of it, by incorporating or epitomising all its elements.)

This shows the less ascetic nature of the text _Thunder, Perfect Mind_. The world is not actively evil, but rather simply distracting due to its incomplete nature. When one gets beyond this, then one has improved, but there is no shame in being merely a "hearer," and not a "knower." The only desiderata are to hear and then to know, to balance oneself according to what one comes to know, and despise nothing along the way, for every thing is part of the transcendent whole. Here one could draw Deist parallels, intensifying the impression that the writers of this text did not see the world as inherently evil.

It is ourperception of theworld that causesthe apparent evilof the world. To perceive something is to discriminate between it and its context.

It is this separation or making of differences that allows us to operate in the world, but also that enslaves us to it by monopolising our attention.

_Thunder, Perfect Mind_ insists that only by seeing the larger picture of unions of all opposites can we escape this servitude to the world. In other words, what liberates us is the knowledge of into what we have been thrown, or have come.

The last section, the fifth of this part of the text, is a final exhortation to the reader to "look," "give heed" and be aware of who speaks and what that means, that by encompassing all things she is "the one who alone exists," comprising all, "and ... no one who will judge" her exists outside her. This extreme recognition of the unity of oneself with the cosmos, of subject with object, and of positive and negative, leads to an extension of the self to the limits of perception. Sometimes this continues to the point that manifestation requires a relimitation by definition of person. As the speaker has done this, the extension and then the relimitation in order to com- municate, she also implies that it is an achievement attainable by all, if one will just "hear" and "know."

The third part of the text represents Greece, as the first two reflect the Egyptian and Judaic strands of the Hellenistic world.{FN:- 15} It consists of questions and answers, not always on philosophical subjects, but always leading to philosophical points. It is similar in many ways to the prototypical Platonic dialogue in which the inter- locutor is led to the truth of the matter by way of dialectic. Another parallel would be the dialogue between Arjuna and Krishna in that chariot.

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There are six sections to this partof the text, as it has been cut up and fitted to the other two parts, and the first five display an elegant ring composition. Section one is a question and amplifica- tion of the question, while section five is the answer to it. Section two is another question and amplification, answered by section four. Section three is the center point, pointing out the union of the two questions and their respective answers. Section six is a conclusion of sorts, resuming that which the dialogue has attempted to draw.

The first question is why the reader, and people in general, display contradictory behavior. This is not a psychological type of inquiry, into the roots of irrationality, but rather another attempt to unveil the nature of the speaker. The contradictory behavior referred to deals with the reader's reaction to the speaker, and the nature of complete being in general.{FN:16} If complete being entails all things, then it elicits all responses, each of which will have an opposite reaction that will be elicited simultaneously (or there- abouts). Love and hate, truth and lie, knowledge and ignorance are all part of man's reactions to the world.

The answer to this problem is contained in section five. The incompleteness of things, inside and outside, judge and judged, condemning and acquitting; these distinctions elicit opposite respon- ses to each of their halves, yet both halves are only that: halves of a whole, which elicits both love and hate, fear and confidence, and obedience and self-control. The way out of the world of appearances is again to realise the unity of opposites. that what is seen inside is what is outside also.

The second question is directed toward the question of the ig- norance of these unions of opposites. "Why have you hated me," asks the unity, "Because I am a barbarian among barbarians?"{FN:17} Because I don't speak the language of any specific nation, not even those who don't speak you language? Because I speak of universals? The answer is that "those who are without association with me are ignorant of me, and those who are in my substance are the ones who know me."{FN:18} Those who know, know; those who don't don't. One cannot understand the nature of the speaker or the world until one becomes a part of it, and all the parts of it. The antithetical and polarised nature continues to be shown, "On the day when I am close to you, you are far away from me, and on the day when I am far away from you, I am close to you."{FN:19}

Thethird section unitesthese two questionsof the manifestation of opposites, and the difficulty of perception of perfection. (not to mention perfection of perception!) Both problems stem from human nature in the world of manifestation. The separation of opposites, needed for perception of manifested things, is necessary to operate in the world as humans with human limitations, as these limitations are usually counted. But the speaker here says the real need ideally is not to separate, and thus to come to a realisation of the unity. This is similar to the idea of _samadhi_, where the subject and object of contemplation are united in a flash of illumination.

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Section six concludes, saying that the worldly forms are pleas- ant, but numerous, disgraceful, and fleeting. When men "become sober and go up to their resting place.... they will find me there, and they will live, and they will not die again." This implies the possibility of a permanent state of comprehension of the unity of opposites.

Nowwe can seewhere Theodotus' definitionof gnosticismis and is not exemplified by _Thunder, Perfect Mind_. The writers of this text were concerned with most of Theodotus' questions, but not all. They provide answers for where we have come from, and whereunto we have been thrown. They address the question of who we were, what we have become, but not really what birth is, and what rebirth. Nor do they proffer answers to whereunto we speed, or wherefrom we are redeemed, beyond the answers to the first questions of where we were and where we are. The answers that are offered deal with personal rather than cosmological questions (if there is a difference). The issue is primarily one of self-liberation, rather thanredemption, unless the reception of the "good news" of unity is to be considered redemption.

This difference of degree of activity and passivity between Theodotus and the speaker of _Thunder, Perfect Mind_ is revealed in the answers to whereunto we have been thrown, and wherefrom we are redeemed.{FN:20} In _Thunder, Perfect_ _Mind's_ view we came our- selves to this world, and liberate ourselves through Hearing and Knowing. What liberates us is still the knowledge, but the knowledge of slightly different things. The lack of cosmology or theology in the text, compared to other texts in the Nag Hammadi library, suggests the comparison rather to the more psycholog- ical sect of Buddhism in contrast to the majority of Mahayana that has absorbed local religious or theological superstructure.

The path suggested by the text towards illumination is a strictly intellectual path to the transcendence of intellect. Through the mortification of the mind rather than of the flesh one may achieve _gnosis_. There is therefore no need for a theology on which to hang precepts of asceticism. The authors of the text say simply that when one understands the facts, one gives up the preoccupation of the world as incomplete.

The gnosticism exemplified by this text then, is transcendental, syncretic, and hortatory. It is transcendent in that it looks at the world and insists that there is a larger reality beyond what we see as separate, discrete things. It is syncretic in that it uses three distinct literary styles to get across its point. These three texts may have been actual texts on their own before incorporation into this text, or they may not. They fit so smoothly into each other in terms of subject continuity that were they originally distinct texts, they must have been revised for the purpose. The authors are hortatory as opposed to imperative in that they say that if you come to their idea of unity, then you will be less confused by the complexity of the world. If you do not, then you will stick to all those pleasant forms of passions and fleeting pleasures, and simply not achieve peace. They do not threaten any punishment for ignorance, only a perpetuation of a potentially temporary confusion.

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The comparisons ofthe threestyles of writingsis profitableonly in so far as it serves to conveniently categorise the material. Too strict ananalog y to the three styles would be blinding as well. The content is radically different in message from the usual content of any of the borrowed forms. Again, what must be looked at to explain the meaning of the text is the antithetical nature of the "I am" statements, and their commentary in the other two styles of text. The medium (in this case) is not the message. The function of the text must be considered to be not philosophical speculation, theological or moral exhortation or religious definition, as the borrowed types were, but rather psychological revelation, buttressed by practical exhor- tation and logical proof.

What really qualifies the author or authors of this text for consideration as excellent and true gnostics is their appropriation of existing forms, whether myths, ritual speeches, or philosophical methods, and turning them to their own ends.

_The text like an Isis Aretalogy_

1) I was sent forth from the power, and I have come to those who reflect upon me, and I have been found among those who seek after me.

2) For I am the first and the last. I am the honored one and the scorned one. I am the whore and the holy one. I am the wife and the virgin. I am the mother and the daughter. I am the members of my mother. I am the barren one and many are her sons. I am she whose wedding is great, and I have not taken a husband. I am the midwife and she who does not bear. I am the solace of my labour pains. I am the bride and the bridegroom, and it is my husband who begot me. I am the mother of my father and the sister of my husband, and he is my offspring. I am the slave of him who prepared me. I am the ruler of my offspring. But he is the one who begot me before a time on a birthday. And he is my offspring in due time and my power is from him. I am the staff of his power in his youth, and he is the rod of my old age. And whatever he wills happens to me. I am the voice whose sound is man- ifold and the word whose appearance is multiple. I am the utterance of my name.

3) For I am knowledge and ignorance. I am shame and boldness. I am shameless, I am ashamed. I am strength and I am fear. I am war and peace. Give heed to me. I am the one who is disgraced and the great one.

4) But I am she who exists in all fears and strength in trembling. I am she who is weak, and I am well in a pleasant place. I am senseless and I am wise.

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5) For I am the wisdom of the Greeks and the knowledge of the bar- barians. I am the judgment of the Greeks and the barbarians. I am the one whose image is great in Egypt and the one who as no image among the barbarians. I am the one who is hated everywhere and who has been loved everywhere. I am the one whom they call Law, and you have called Lawlessness. I am the one whom they call Life, and you have called Death. I am the one whom you have pursued, and I am the one whom you have seized. I am the one you have scattered and you have gathered me together. I am the one before whom you have been ashamed, and you have been shameless to me. I am she who does not keep fes- tival, and I am she whose festivals are many. I, I am godless, and I am one whose God is great. I am the one whom you have reflected upon, and you have scorned me. I am unlearned, and they learn from me. I am the one whom you have despised, and you reflect upon me. I am the one whom you have hidden from, and you appear to me. But whenever you hide yourselves, I myself will appear.

6) But I am the mind of ... and the rest of .... I am the knowledge of my inquiry, and the finding of those who seek after, and the command of those who ask of me, and the power of the powers in my knowledge of the angels, who have been sent at my word, and of the gods in their seasons by my counsel, and of the spirits of every man who exists with me, and of the women who dwell within me. I am the one who is honored, and who is praised, and who is despised scornfully. I am peace, and war has come because of me. I am an alien and a citizen. I am the substance and the one who has no substance.

7) I am ... within. I am ...of the natures. I am ... of the creation of the spirits. ... request of souls. I am control and the uncontrol- lable. I am the union and the dissolution. I am the abiding and the dissolving. I am the one below, and they come up to me. I am the judgment and the acquittal. I, I and sinless, and the root of sin derives from me. I am lust in outward appearance, and interior self- -control exists within me. I am the hearing that is attainable to everyone, and the speech that cannot be grasped. I am a mute who does not speak, and great is the multitude of my words. Hear me in gentle- ness, and learn of me in roughness. I am she who cries out, and I am cast out on the face of the earth. I prepare the bread and my mind within. I am the knowledge of my name. I am one who cries out, and I listen. I appear and ... walk in ... seal of my ... I am ... the defense ... I am the one who is called Truth, and iniquity ....

8) I am the hearing that is attainable toeverything; I am the speech that can not be grasped. I am the name of the sound, and the sound of the name. I am the sign of the letter and the designation of the division. And I .... ... light .... ... hearers ... to you ... the great power. And ... will not move the name. ... to the one who created me. And I will speak his name.

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_The text like a Hebrew Wisdom Text._

1) Look upon me and reflect upon me, and you hearers. hear me. You who are waiting for me, take to yourselves. And do not banish me from your sight. And do not make your voices hate me, nor your hearing. Do not be ignorant of me any where or any time. Be on your guard! Do not be ignorant of me.

2) Give heed to my poverty and my wealth. Do not be arrogant to me when I am cast out upon the earth, and you will find me in those who are to come. And do not look upon me on the dung heap nor go and leave me cast out, and you will find me in the kingdoms. And do not look upon me when I am cast out among those who are disgraced and in the least places, nor laugh at me. And do not cast me out among those who are slain in violence. But I, I am compassionate and I am cruel. Be on your guard! Do not hate my obedience, and do not love my self-control. In my weakness do not forsake me, and do not be afraid of my power. For why do you despise my fear and curse my pride?

3) Those who have ... to it ... senselessly.... Take me ... under- standing from grief, and take me to yourselves from understanding and grief. And take me to yourselves from places that are ugly and in ruin, and rob from those which are good, even though in ugliness. Out of shame, take me to yourselves shamelessly; and out of shamelessness and shame, upbraid my members in yourselves. And come forward to me, you who know me and who know my members, and establish the great ones among the first small creatures. Come forward to childhood, and do not despise it because it is small and it is little. And do not turn away greatnesses in some parts from the smallnesses, for the smallnesses are known from the greatnesses.

4) Hear me you hearers. and learn of my words, you who know me.

5) Look then at his words and all the writings which have been completed. Give heed then you hearers and you also the angels and those who have been sent, and you spirits who have arisen from the dead. For I am the one who alone exists, and I have no one who will judge me.

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_The text like a Platonic Dialogue._

1) Why, you who hate me, do you love me, and you hate those who love me? You who deny me, confess me, and you who confess me deny me. You who tell the truth about me lie about me, and you who have lied about me tell the truth about me. You who know me, be ignorant of me, and those who have not known me, let them know me.

2) Why have you hated me in your counsels? For I shall be silent among those who are silent, and I shall appear and speak. Why then have you hated me, you Greeks? Because I am a barbarian among the barbarians?

3) Why do you curse me and honor me? You have wounded and you have had mercy. Do not separate me from the first ones whom you have known. And do not cast anyone out nor turn anyone away ... turn you away and ... know him not ... him. What is mine.... I know the first one and those after know me.

4) Those who are without association with me are ignorant of me, and those who are in my substance are the ones who know me. Those who are close to me have been ignorant of me, and those who are far away from me are the ones who have known me. On the day when I am close to you, you are far away from me, and on the day when I am far away from you, I am close to you.

5) You honor me ... and you whisper against me. ... victorious over them. Judge then before they give judgment against you, because the judge and the partiality exist within you. If you are condemned by this one, who will acquit you? Or if you are acquitted by him who will be able to detain you. For what is in side of you is what is outside of you, and the one who fashions you on the outside of you is the one who shaped the inside of you. And what you see inside of you, you see outside of you; it is visible and it is your garment.

6) For many are the pleasant forms which exist in numerous sins, and incontinencies, and disgraceful passions, and fleeting pleasures, which men embrace until they become sober and go up to their resting place. And they will find me there, and they will live, and they will not die again.

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1) For examples of aretalogies see Grant, F.C.; _Hellenistic Relig- ions: The Age__of Syncretism._ 2) The text _Thunder, Perfect Mind_ is CG VI, 2.

The aretalogy-like material's sections are; 1. 13,1-13,6 2. 13,16-14,15 3. 14,25-15,1 4. 15,25-15,30 5. 16,5-17,1 6. 18,10-18,30 7. 19,5-20,10 8. 20,29-21,12

The wisdom literature styled section are; 1. 13,6-13,15 2. 15,1-15,25 3. 17,1-17,32 4. 20,26-20,28 5. 21,12-21,20

The dialogue material comes from; 1. 14,15-14,25 2. 15,30-16,5 3. 17,32-18,10 4. 18,30-19,5 5. 20,10-20,25 6. 21,20-21,32 3) This definition of Theodotus is cited in Clemens Alexandrinus,_ Excerpta ex__Theodoto_ 78.2. 4) IA 2(Sections will be referred to by their section number prefixed by IA for aretalogy sections, WT for wisdom sections, and PD for the dialogue sections.) 5) IA 2 6) IA 2 7) IA 5 8) Only in 9 out of 68 complete paradox statements does there occur temporal or nominal changes along with alteration of description. (Interestingly, all occur in sections IA 2 & IA 5, two sections of 8) 9) Robinson, James M., ed.; _The Nag Hamadi Library in English_, (Harper & Row: San Fransisco) 1977/81, p. 271 10) WT 1 11) WT 1 12) WT 2 13) WT 2. In the sentence regarding obedience and self-control, the point is also to have no reactive emotions to these things, as the emotions form attachment to objects. This advice towards detachment, reminiscent of Eastern philosophies more often than Western, shows up in the dialogue sections more obviously. 14) _i.e.,_ where the subject of the knowledge they are designed to impart lies.

1264

15) The Macedonian, Seleucid, and Ptolomaic Kingdoms made up the Hellenistic world, _per se_, though external contact with Europe, Asia, and Africa was constant. Of course, all three nations were also assimilating parts of each other's cultures, creating the internat- ional and cosmopolitan atmosphere necessary for the creation of our text, and the sources are named after the originating national culture for convenience only. 16) "Complete being" refers to the unified speaker and world. (1)+(-1)=(0). 17) PD 2 18) PD 4 19) PD 4 20) These two questions presuppose a passive role on our part, which may or may not refer to the Gnostic Redeemer as well as us regular joes, the recipiants of the redeeming message. In this text, however, there is no strong distinction between the speakers and the hearers on the basis of origin; only on the level of knowledge. We may be assumed to have the same genesis as she, and she states that she had an active role in coming into the world. This only difference is that she knows this, and presumably we do not.

1265

---

Treatise on Mind From: The Tigress

Fromthe moment that 2cells form a zygote, wesee the interaction

of informational process - recognition, communication, interaction,

integration, re-stabilization and reproduction and or re-structuriz-

ation. This cycle of life can be see from the barest combinations of

any two elemental components beginning at the lowest atomic desig-

nations of energy and throughout the continuum of increasing com-

plexity - perhaps far beyond our capabilities

to understand. *** If consciousness can be defined as an awareness

of integrity through this process of self recognition; then conscious-

ness can be easily applied to that which is non-human.***

From the most basicinteractions of chemistry, wefind that evenon

an atomic level there is to be found this type of consciousness. We

have become aware of the atom's necessary maintenance of it's own

structure through the evidence of necessary balancing of protons,

neutrons and electrons; the importance of electron shell valences is

also a reminder of this type of integrity. Even on an atomic level,

there is a form of awareness of self-integrity in order to maintain

structure and identity.

This process ofawareness is alsoa geniusof discrimination. A

form of identification of self & non self on an energetic level.

There is a borrowing, and sometimes a sharing energetically, yet when

this process of self recognition begins to fail we see the destruction

of the matter it involves

also evident at the human level in the study of cancer.> Therefore we

might look at this process of self-recognition and maintenance and

examine it's nature in order to find its function and capabilities.

1266

When we lookat different typesof matter, wefind that themore

simple the atomic structure of the mass, the less complex its process

of "consciousness" needs to be. Things which are comprised of only

one atomic component do not need complex processes of communication

between those components. Thus the level of consciousness is rather

low on an evolutionary scale of creativity, yet we also see that these

types of things are far more stable in regards to their integrity -

far less vulnerable to destruction. In example, it takes an enorm-

ously concentrated force of heat to break the integrity of an atom...-

yet a mere 2000 degree flame will not only destroy the integrity of

human consciousness, but also destroy the integrity of the individual

component molecules which form the material mass of a human to their

lowest forms as individual atoms.

1267

Whenwe look at theforces involved incommunication of energy,

we see a flowing medium of different frequencies within a single

spectrum of energetic potential. Elemental energies and forces

differentiate and vary in intensity and frequency yet are very alike

in that they are all means of transferring energy as a form of com-

munication which can be informative/stabilizing or disinformative/des-

tructive, depending on the structure of the "consciousness" they

encounter. It may be perceived that the more complex the structure,

the lower the frequency of the integrity of that structure and the

more vulnerable that structure is to disinformation.

The more diverse the components are that are included within a

thing, and the more efficient the means of communication within the

structure of that thing; the lower the common denomination of freq-

uency of integrity must be in order that the informational frequency

will not be destructive to any of the component parts. To analyze

this statement we must look at other analogies within our environment.

Firstly I would like to examine the nature of sound.

1268

Sound waves come in varying frequencies and modulations, and as

humans we assign different notes to those steps within the frequency

spectrum which we can differentiate and perceive. If we play several

notes simultaneously, we find that in order to maintain a balance

harmonically, we must play notes that match each others modulation.

You can play a "C" note at any octave and in fact play all "C" notes

simultaneously and you will find that within the frequency range

these notes will compliment each other, in fact they will contribute/-

share energy with each other. WE find similar matching if we look at

musical chording. If you play the notes "F" and "C" , the sharing of

energy vibrationally between those two ranges of frequency will in

fact create the note of "A" in the range in which the two notes

frequencies overlap. In this way communication is informative and in

fact the "whole is greater" than the sum of its parts. Similarly,

playing two notes which lie in the same modulation frequencies simul-

taneously will increase the duration of the vibration compared to the

duration if each note were played alone.

When we examine the sharing of electrical information at an

atomic level, we see that through the temporary sharing of electrons

in a phase path also indicates something that we might consider as

investing a thing with more than the sum of its parts. Simil-

arly in using electric frequencies in a series, we store information

on silicon chips which invest them with more than they would be if one

simply looked at the electrical and silicon components alone. This

transference of energy is also a transference of information in

frequencies which in many ways we are still attempting to understand.

1269

Simple, one component things, can sustain far higher frequencies

of energetic transmission than can complex components of things.

Frequencies which pass freely through atoms ultimately destroy complex

things such as humans when they are subject to them. It appears that

the more complex the union of the components, the slower and more

tediously complex the transformation of data must be. The more

complex a thing is, the lower the vibrational capability it sustains

in order to maintain the integrity of its own structure.

Energetic communication exists infinitely throughout the univ-

erse. The transference of information through radio waves and light

waves continues back in time to the occasion of what was known as the

Big Bang. It may be that in the future we will find that in the same

way gravity and electromagnetism are also continuums of information

from times long past. Scientifically we study these energetic con-

tinuums and yet we doubt and deny the holistic communicative nature of

the universe. We search for causes and effects within the realms of

our limited perceptions and are amazed when we can find no causal

effects to explain change.

1270

When we examine biological life, we find that each evolutionary

adaptation seems to be an extension of the process of self/non self

awareness and maintenance of integrity. Not only do we see inten-

sification of sensory perceptual abilities, but also we note that the

integrational and responsive/reactive components of the process also

have to evolve and adapt in order to stay integrated with the rest of

the "consciousness". Amoebas are "simple" life forms, and yet we can

examine them and see that each organic component within that life form

serves as an informational and communicative component within the

process of maintaining the integrity of the whole. When this

communication process or any part of it ceases, the organization of

the organism begins to deteriorate and eventually ceases and dies. In

biological life, we find that though we have maintained the use of

electronic communication on some neural levels, we have sunk to the

depths of transferring actual molecular compounds

acids...> in most of our organic processes. Even the human brain,

supposed highest achievement of organic life forms, requires base

molecular salts in order to process electrical information. Our

complexity denies us the speed of light, radio,

and other faster and higher frequency modes of communication except

from outside of ourselves.

1271

The human consciousness is a genius of discrimination. We use

the abilities of discrimination to identify those stimuli which come

from outside of our biological forms in order to protect and maintain

our integrity

be> to gather and interpret pure energetic communications such as the

radiated energy of sunlight and we are so inefficient at interpreting

that data that we can only sense light and heat and it destroys those

sensors that gather that information through blindness and sunburn if

we continue too long in our attempts. Yet,

conversely , we need the information from sunlight which stimulates

our organic forms into producing vitamin D

die>. Is this a remnant of photosynthetic capabilities from lessor

complex integrations, or merely a new attempt at further increasing

our potential?

1272

As organic forms of consciousness, we are sorely limited in our

perceptions of the universe. Limited in exploring the possibly

limitless ranges of energetic exchange simply due to the limits placed

upon communication due to the complexity of our component structure.

Yet rather than admit to our limitations, we seek further exploration

through the development of tools made from things less complex than

ourselves. In the laboratory, we use light waves and shaped silicon

to create microscopes to increase our sense of visual acuity within

the spectrum of visible radiation imaging. In the studio, we use

simple cones flattened vegetable matter and electronic amplification

to create tools to compensate for our limited aural perception. We

have created many tools out of simpler and less complex components in

order to reach those higher frequencies of information which are

either so far removed from us as to be imperceptible, or so destruc-

tive to us that we dare not experience them ourselves.

The human zygote from the moment of conception is a discriminat-

ing consciousness which is involved in the differentialization of its

components in order to

develop finer levels of complexity. This fetus is also even before

birth learning to interpret communicative energies from the outer

world in order to begin definition of itself, its integrity and its

maintenance of self apart from the influence of "other". Cells,

joining together in communication to form co-operative systems each

with separate responsibilities to the whole. Organs with specific

functions supporting the organism in its fight to maintain its integ-

rity. Consciousness of Mind, determining the difference between self

and non self, regulating the integrity of the whole. This harmony of

components within a symphony of orchestration, this is the matter of

being alive.

1273

Despite our complexities, despite recognition of our vulnerabil-

ities and limitations; we as humans are beings of arrogant mind. We

claim supremacy over all biological organisms and claim the sole right

to conscious thought

wished to recognize.> We deny our insecurities and lay claims to

great understandings concerning the universe, when we in fact do not

even understand the actual workings of our own process of integration

and communication within our own biological forms.

We claim ownership of consciousness, yet we do not even pretend to

truly evaluate the process of consciousness nor its beginnings.

Despite our inadequacies, we assume to know the nature of the

beginnings of all life. We claim to know the "mind" of "God"

prime causation for all that exists> and we claim title to superiority

in emulation of this "God" - above and beyond all other forms of life

or integrity. An egotistic lot are we, who strive to seek security in

the midst of our fear, our inadequacies, our vulnerabilities; by

developing a system of belief which guarantees our security in a place

beyond our perception. We seek safety and foundation at the same time

that we reach outward to claim flight amongst the stars.

This is the paradox on humanity, of mind. Complexity found in

simplicity... using simplicity to explore a universe beyond the range

of our complex integrity. Our complex integrity vulnerable to all but

the simplest energies, while we lay grasp to use complex energies

which would destroy us in order to prove our strength. What it is we

look for, we eventually find at the expense of closing our senses to

see what really is. Perhaps it is true that the most foolish are

those who lay claim to knowledge for they have closed their minds

to further learning, and that the most wise are those who claim

knowledge of no thing, that they may learn all.

1274

Copyright (c) 1988 by Phil Hansford. This article is

is licenced for free non-commercial distribution only.

----------------------------------------------------------

** MAGICK 1 -- WHY MAGICK **

Theability tothink seems toset usapart fromother crea-

tures. And although we are concerned with living in the physical

world, we are mental beings. The fact is we are thinking all the time.

We plan, we brood, we get depressed or elated -- all of it is thought.

But the universe is mental too, and if we could control our thinking

we would see magnificent results in the everyday world.

Manysystems have been developedover the agesto help us

control our thoughts. A great amount of dogma too has been kicked

around in an attempt to make us into better people. Magick (the occult

kind, spelled with a 'k') is one of the oldest and most general of

these systems. Magick is the study and application of psychic forces.

It uses mental training, concentration, and a system of symbols to

program the mind. The purpose of magick is to alter the self and the

environment according to the will.

Mostofthe magickwesee todaycomesto usfromancient Egypt

and Chaldea. The Chinese, Hindus, and Tibetans developed their own

unique types of magick. Western magick was locked up by the Egyptian

priests for thousands of years and then supressed by the rise of

Christianity. It was not until medieval Europe that magical knowledge

was rediscovered by the alchemists and Cabalists. Only during the past

hundred years or so has western culture been open minded enough to

permit widespread investigation of the subject. Only since the start

of the twentieth century has science shown much interest in it al all.

PARAPSYCHOLOGY AND PSYCHIC PHENOMENA

Through parapsychology, weare gaining insightsinto the

hidden nature of man. Parapsychology is a branch of psychology which

studies psychic phenomena. It remains something of a frontier, even

today. Perhaps one reason for this is that psychic phenomena are

somewhat inconsistent.

Nevertheless, there is strong evidence from numerous cases and exp-

eriments in support of psychic phenomena. Somehow, under the right

conditions, the mind can directly affect the environment.

Wemaytheorize thatthehumanmind andbodybroadcasts akind

of psychic energy or force, much like a radio station. Kirlian photog-

raphy, temperature effects, cloud chamber tests, and other experiments

tend to support this theory. Although the exact nature of this psychic

force

is subtle and unknown, it is undoubtedly the energy behind all psychic

phenomena and magick. However, it is *not* a radio wave, since it

behaves somewhat differently. The psychic force is too weak to be

1275

measured directly (at least so far as we know). Everyone has some

psychic ability. There

are numerous types of psychic phenomena. Parapsychology separates them

into two groups: ESP and PK...

EXAMPLES OF ESP

ESP,theabreviation forextrasensoryperception, meansthe

reception of information through paranormal means (ie. not regular

physical senses of sight, sound, touch, smell, or taste). In theory,

this is accomplished by receiving psychic force from outside the body.

Here are some examples of ESP:

1)Clairvoyance,orRemote Viewing--the abilitytosense or

'see' (non-physically) distant objects, places, and people. Individ-

uals who see ghosts and spirits are probably clairvoyant.

2) Clairaudience, or remote hearing -- the 'hearing'

of paranormal information.

3)AstralProjection(OOBE)or TravelingClairvoyance--Full

experience at a remote location while the physical body sleeps.

4) Psychometry -- the reading of information by the

touch of physical objects.

5) Telepathicreceiver --the ability todirectly receive

thought (communication) at a distance, with no physical connection to

the sender. There are many everyday examples of this, in which we

1276

think something just as another person is about to say it. This is an

easy one to test for through experiment. Very dramatic cases of

telepathy have been recorded; there is often an emotional element in

such cases.

6) A 'channel'or medium, asin a seance,who is indirect

communication with a 'spirit' or entity.

7) Experiencewith a Ouija board,pendulum, or automatic

writing.

8) Precognition--to forseethefuture. Again,highlyemot-

ional events are the ones most likely to be 'tuned in'.

9) Retrocognition-- knowledgeof the past,by paranormal

means.

EXAMPLES OF PK

PK, the abreviation forpsychokinesis, is the active or

sending side of psychic phenomena. The theory here is that psychic

force is sent out from the individual. Examples of PK include:

1)Telepathicsender --thetransmitterin thetelepathyjust

discussed.

2)Psychokinesis (ortelekinesis) proper-- theability to

move objects by means of psychic force.

3)Somewhatalong thesamelinesarepoltergeist(noisyghost)

phenomena in which objects move of their own accord or noises are

1277

heard. There is always a human agent involved -- frequently a teenage

girl -- who appears to be the source of psychic energy.

4)Psychic healing-- theability toheal variousillnesses

and infirmities. There are many documented cases of this. Usually it

involves a healer and a subject, although there are recent cases

invloving cancer patients learning to heal themselves.

5)Teleportation, apportation,andlevitation. Someoccul-

tists feel a magician producing PK effects is simply a channel for

universal energy. Others think the force originates some way directly

within the magician.

THE SUBCONSCIOUS

Postulated byFreud andothers, theconcept of thesubcon-

scious mind is an important one. Basicly, this is the idea that part

of the mind normally operates below or outside of ordinary conscious-

ness and awareness. Dreams and hypnosis are examples of this. Also

subconscious are the many

automatic functions of the physical body such as respiration and

digestion.

1278

WHY DO MAGICK?

Magickencompassesmanythings-- scienceandart,philosophy

and metaphysics, psychology and comparative religion. Magick is an

adventure at the borderlands of the unknown. It can fit the pieces of

the puzzel of life into a meaningful whole.

*Magick is fun*and interesting. Usemagick to helpraise

consciousness without drugs. Gain new experiences. Fantacy can come

alive through magick. Psychic phenomena can be controlled and be fun

and helpful.

*Magick isbeneficial*. It canhelp you tohave excellent

health, and bring you good luck. With magick life runs smoothly; life

is good. Also use magick for personality improvement, to control bad

habits and to develop new motivations.

*Magickis powerful*.Neverunderestimatethetremendouspower

of magick. Use magick to alter events and to achieve your goals. Exert

an influence over people and phenomena. But power for its own sake is

self defeating. The power which magick can give you should not be your

primary

reason for studying it.

MAGICK AND WITCHCRAFT

1279

A numberof other occult disciplinesare prevalent today

besides magick. There are many cults and sects which profess their own

views, but there are really few differences between them. One popular

area in the occult today is witchcraft. This is far removed from the

cliche of devil

worship. Real witchcraft is a nature religion (pagan). Witchcraft has

much in common with magick.

Alchemy alsohas muchin common withmagick. It'sheritage

comes from the middle ages. Alchemy fathered chemistry and the phys-

ical sciences. But the avowed purpose of alchemy, turning lead into

gold, is too limiting to be called magick. Sometimes the goal of

alchemy is interpreted in another way, as the transformation of man

into a spiritual being.

Thentherearethe numerousmodernday seersor'pychics', as

they like to be called, who operate within their own somewhat unique

systems. Although many of these people are deluded frauds, some are

very powerful occultists indeed.

1280

Of course,everything Ihavesaid hereis ageneralization.

Magick, witchcraft, alchemy, or any occult field are complex subjects.

Suffice it to say that magick includes them all (it is eclectic). For

magick is undoubtedly a philosophy which has, as the late Aleister

Crowley wrote,

"The method of science -- the aim of religion."

REVIEW QUESTIONS

1) Define magick.

2) Define ESP and PK. Give examples.

3) What is the subconsicous?

BOOK LIST

Hal N. Banks, An Introduction to Psychic Studies.

Annie Besant, Thought Power.

Michael H. Brown, PK, A Report on the Power of Psychokinesis.

Richard Cavendish, The Black Arts.

Alexandira David-Neel, Magic and Mystery in Tibet.

Raynor C. Johnson, The Imprisoned Splendour.

Janet Lee Mitchell, "Is Anything Out There?", Fate magazine,

May 1988.

1281

Ostrander and Shroeder, Psychic Discoveries Behind the

Iron Curtan.

========

Phil Hansford, 4/88

Mysteria

(818) 353-8891 (modem)

P.O. Box 83

Tujunga, CA 91042

1282

Copyright (c) 1988 by Phil Hansford. This article is

is licenced for free non-commercial distribution only.

----------------------------------------------------------

** MAGICK 2 -- THE SUBJECTIVITY OF EXPERIENCE -- **

' The universe is a projection of ourselves;

an image as unreal as that of our faces in a

mirror....We cannot affirm any quality in an

object as being independent of our sensorium,

or as being in itself that which it seems to

us. Nor can we assume that what we cognize is

more than a partial phantom of its cause.'

( --Aleister Crowley, Magick, p. 110)

Yourawarenessofthe physicalworldand ofyourplace within

it is mostly based upon the physical senses(hearing, sight, smell,

touch, taste). These five senses continually send information to the

mind, and it is up to

the mind to select and interpret them. If you could not do so, your

senses would overwhelm you and be meaningless. Selection and inter-

pretation of your sensory inputs is essentially an automatic, mostly

1283

subconscious function of the mind. The program or map which the

subconscious follows

as its reference point is called a 'model'. The model is a subcon-

scious mental photograph of how you believe the world looks (ie.

worldview, mindset, egregore, or belief system). It was built up from

an early age by your religious and cultural background through inter-

action with family and

others. It contains your experiences, attitudes, and habits. And

whether you realize it or not, most of your behavior, thoughts,

feelings, and habits are based upon and conditioned by that model;

even personality. The model is one of the mind's master programs.

Change in behavior generally requires a change in the model. These

limitations built into our way of thinking cause our perceptions to be

subjective. That is why Hindu philosophy looks upon the world as

illusory (maya); the world itself (object) is not an illusion, however

from our viewpoint through perception

(subject) it is.

Thus weare allconditioned byexperience. Exceptthat our

perceptions, hence our experiences, are first conditioned and limited

by the model. Our perceptions and experiences tend to conform to what

we expect. We tend to misinterpret or ignore things which do not match

our

preconcieved notions about them. This is automatic.

1284

THE TRUE WILL

The forgoingdemonstrates how itis thatthere are somany

different versions of 'truth'. One's particular view is almost arbit-

rary. Although numerous religions, philosophies, and occult systems

abound, they do not contradict one and other as much as it might

appear. Rather, they describe the same (universal) reality taken from

different perspectives. For there can be no ultimate truth in the

physical world. We can only base our actions upon assumptions and

agreements. All experience is subjective. I like to think of the

universe as something indescribable, perhaps a 4-dimentional 'thing'.

As soon as we attempt to put it into our 3-dimentional knowledge-base,

something changes and we only see an aspect of the big picture. Just

as a photograph can only show us a flat *representation* of a greater

thing, so it is with any attempt to describe *spiritual reality* in

physical terms.

Yet,there isa separatereality withineach of uswhich is

often ignored unless we seek it. This inner self is in magick called

the 'true will'. The true will is the center of consciousness and

identity. It is the 'real you'. Everything else is an interface or

link to it from the outer (illusory) world. Since that interface is

based upon our model, it is conditoned and may sometimes produce false

information. 'Do what thou wilt' (Crowley) is an axiom of magick; for

1285

the true will expresses our exact desires. And what we truly want

('down deep') we tend to automatically

get. This isn't always in our best interests, since the true will can

be conditioned (tricked) by the illusion; and then we might desire and

obtain that which is not ultimately good for us. (Karma strikes

again!) The task of the magician therefor is to awaken his awareneess

of the true will, to be free of conditioning, and thereby to transcend

maya. ('My will unconditioned is magical' -- Spare).

1286

HAPPINESS IS BEING HAPPY

Thereis nogreatsecretto changingbehaviororhabits. Itis

largely a matter of determination. It equires that you ignore the

'pull' of the model when you strive for changes within yourself. The

model is, after

all, a collection of 'habits', some of which must be unlearned for

permananent change to occur. There are two ways to do this: direct,

through will power and awareness alone -- observing and acting out in

an unattached or indifferent manner; and indirect -- through con-

ditioning such as affirmation (explained later), self-hypnosis, and

magick. Meditation may help too, by relaxing tension and conflict.

Emotionsfollowphysical expression:smileandact happyand

you will tend to feel and be happy. The same is also true for other

emotions. Also, emotions can be purposely used (or programed) to

replace other emotions. Using this technique, a magician is somewhat

like an actor

in that he learns how to turn his emotions on and off at will. Note

that this is not 'fakeing it'; the magician is probably more in touch

with his true feelings than most people. And for these reasons we say

that happiness is being happy.

1287

SYSTEMS OF MAGICK

Magickalwaysinvolvesself-hypnosis.However, itmaybemore

than that. For one thing, there are objective forces involved (or so

it would seem). Deities, spirits, and cosmic force can have an indep-

endent existence. And the repetitive physical movement sometimes

involved in ritual can itself generate PK force. On the other hand, it

could be argued that all of this is subjective to the magician. Or

that the deities and spirits are nothing more than architypes or

cosmic patterns which the magician energizes with his own vitality.

Perhaps all magical effects could be produced through hypnosis alone.

But the effects are certainly real.

1288

Greatcomplexityisnotnecessaryinmagick.Although basicly

magick is a medieval system of symbolism (in a modern context), any

cosmological system will work from Cabala to Star Wars. We usually use

the medieval one in magick because it is convenient and traditional,

and

because it seems to fit our thought processes well. Traditional

symbols have greater emotional effect on the magician than modern ones

because of his familiarity with them. What really matters is that the

model of the magician be understood and programmed, and thus that the

model and the cosmological system do correspond.

REVIEW QUESTIONS

1) Contrast subjective with objective.

2) What is a 'model'?

3) Explain the task of the magician.

BOOK LIST

Eric Berne, Games People Play.

Fritjof Capra, The Tao of Physics.

Carlos Castaneda, The Fire From Within.

Arthur Koestler, The Roots of Coincidence.

1289

John C. Lilly, The Center of the Cyclone.

------, Programming and Metaprogramming in the Human Biocomputer.

------, Simulations of God -- The Science of Belief.

Alan Watts, The Book (on the taboo against knowing who you are).

========

Phil Hansford, 4/88

Mysteria

(818) 353-8891 (modem)

P.O. Box 83

Tujunga, CA 91042

1290

Copyright (c) 1988 by Phil Hansford. This article is

is licenced for free non-commercial distribution only.

----------------------------------------------------------

** MAGICK 3 -- THE FOUR WORLDS **

Theancientsdescribed manasmind, body,andsoul. Psychol-

ogists of the twentieth century added the subconscious to that def-

finition. This produces a four-fold classification. The universe is

also divided into four corresponding parts ('worlds'), as shown below:

WORLD BODY QUALITY

===== ==== =======

spiritual world spiritual body (soul or kia) intuition

mental world mental body (conscious mind) rationalthought

astral world astral body (subconscious) emotions

physical world physical body physical senses

Theastral body(subconscious)is theintermediary forint-

uition, magical and psychic phenomena, and is the 'psychic link' to

the physical world. J.H. Brennan says that the astral is the realm of

1291

visual imagination. It seems to be both a 'place' and a 'state of

mind' at the

same time. Most occult and magical phenomena originate in the invis-

ible, non-sensate, non-physical realm (ie. without physical senses).

Each of the four worlds interacts with the other worlds. Psychic

energy flows from the spiritual to mental to astral to physical. The

physical world is a projection (manifestation, reflection, or shadow)

of the higher worlds. Our center of consciousness is generally within

these higher worlds. "We are", to quote the rock music group the

Police, "spirits in the material world".

1292

Therearemanysimilar termsusedby otheroccultgroups. For

example, 'astral light' is another name for astral world, although it

may sometimes also refer to the entire non-physical realm, as may

'inner planes' or 'the invisible world'. Planes are essentially the

same as worlds. Vehicles or sheaths are the same as bodies. Some

groups include an etheric or vital body between physical and astral:

it is mostly 'physical' with a little of the lower 'astral' besides.

And sometimes astral and mental are each divided into two parts (upper

and lower). The 'causal body' is the upper 'mental'.

MICROCOSM AND MACROCOSM

Wehavebeendescribing'traditonal'occultphilosophy here,

and certainly an important part of the tradition is the idea (and

terms) microcosm and macrocosm. The greater universe, known as the

*macrocosm*, includes everything that exists. It corresponds with the

*microcosm*,

or tiny universe, ie. man -- who is thought of as a miniature replica

of the macrocosm (whole universe). This basic magical relationship is

demonstrated in the Bible (Genesis 1.27), where God is the macrocosm;

and in the writing of Trismegistus ("As above so below"). Since man

is in the image of God (universe) it follows that God is in the image

of man (in other words, man and the God/universe match each other).

1293

The magician, as a microcosm is thus connected with the macrocosm.

There is an intimate relationship of energies between you and every-

thing else. The universe is reflected within us and we are projected

into the universe. This is an important theory behind magick and

astrology.

MAGICK WHITE AND BLACK

'Personalmagick' is thatmagick used toaffect the self;

often involving affirmation, self-suggestion, and self-hypnosis.

'Active magick' is outer directed magick (as in PK) used to affect

someone or thing, or to bring about an event. 'Passive magick' is to

be affected (as in ESP)

by an outside non-physical cause. Everyone possesses some magical (and

psychic) potential. Some are especially gifted. Usually people are

better at one kind of magick (ie. active or passive) than they are at

the other kind; only rarely does an individual excell at both. Traning

and practice will, of course, improve ability somewhat.

1294

Although the forces of magick are neutral, various systems may

take on the qualities of good and evil. There is so-called white

magick or good magick, black magick or evil magick, and gray magick

between them. When many people refer to white magick they mean magick

for unselfish purposes, also healing and mental influence with spec-

ific permission. By black magick they refer to magick for self-inter-

est and healing *without* specific permission. Using magick to

forcefully control another's will is, in a sense, black magick too.

There are also some people on the occult fringe who claim to be,

possibly even think they are, 'Satanists', devil worshipers, or black

magicians. These people are most likely charlatans, hoaxters, dab-

blers, or merely misinformed. They may be attracted by the 'art' of

black magick, or even by the 'glamor' of doing something

against the 'rules'. But a real black magician is very dangerous.

Because he has dedicated his life to evil. We usually think of 'white

magick' as having *unselfish intent*, and (in the extreme case) of

'black magick' as

being actual Satan worship, human or animal sacrifice, dangerous

unconventional magical practices, and other bizarre stuff as makes a

nightmare. It is all a matter of degree. Most mild self-interest

magick (one of the most common kinds) would be called 'gray'. Better

terms may be

*constructive magick* as being beneficial; and *aversive magick* as

magick intended to work against the natural order, and to tear down.

1295

There is also the *high magick* of spiritual alchemy (ie. spiritual

growth), also known as 'the Great Work'; and conversely there is 'low

magick' which is concerned with materiality.

Any magickactislikelyto producesideeffectsregardlessof

whether or not the desired result is achieved. Such side effects are

no problem for constructive magick, since they are benificial as well.

However, aversive magick can produce aversive side effects which may

even harm the magician -- aversive magick is dangerous!

1296

MAGICK IS A CONTINUOUS PROCESS

Whatwe havebeencalling 'magick'is actuallya continuous

process. Since your subconscious never rests, your environment is

continually being shifted into line with your model. This is true

whether you study magick or not. For most people, these effects are

usually very subtle, and they are probably not aware of them. However,

as you work

with the occult, the flow of psychic energy and your awareness of it

increases. Your true will is more likely to be strongly expressed.

Your luck may be affected (either in a positive or a negative way).

Remember, our lives tend to follow what we want down deep. That is why

a positive

outlook is so very beneficial to us.

THE MAGICAL DIARY

Sometimes it ishelpful to keep a diary of your magical

experiments and research. Such a diary should include the date,

perhaps even some astrological data (or anything else you think may

have a relationship to what you are doing). This is also a good time

1297

to begin recording your dreams -- at least the important ones -- in a

dream diary. Your dreams

can tell you a great deal about yourself, and may sometimes reveal

premonitions. Dreams are personal. Don't fall for the commercial

'dream book' gimmick.

AFFIRMATIONS

Themind is always open to suggestion -- especially the

subconscious. Most of the time we censor any suggestions according to

the model; but one way to break through the censor is with repetition.

An affirmation does this exactly. By suggestion, we mean any statement

which is capable of affecting your model. Usually suggestion is in the

form of a positive statement (such as the hypnotist's patter -- " You

are becomming sleepy"). An affirmation is the same kind of thing -- a

positive suggestion, which you repeat (affirm) to yourself aloud or

silently (for example, "I remember my dreams"). If there is some

quality you wish to change or develope within yourself, an affirmation

is ideal. Repeat it several times every day at several different times

throughout the day,

expecially when you go to bed. Affirmations are subtle and may require

a few months to work. Use them for changes, not miracles.

SIMPLE BANISHING TECHNIQUE

1298

Visualizationisanotherimportantmethod weusetoinfluence

the subconscious. A good example of this is the simple banishing

technique which follows. Banishing is used in magick to 'clear the

air' of negative 'vibes' and interference...

Visualize astrong white lightflowing outthe top ofyour

head, flowing down around you and covering you. At the same time

imagine you are throwing away any 'problem' vibes. Maintain the

visualization for a half a minute or longer. Good way to help you

handle your emotions, and to control worry or anger.

REVIEW QUESTIONS

1) What is a microcosm?

2) List the four worlds. Explain.

3) What is an affirmation? Give an example.

BOOK LIST

Geoffry Hodson, Theosophy Answers Some Problems of Life.

Marc Edmund Jones, Key Truths of Occult Philosophy.

Marion Weinstein, Positive Magic.

Nelson & Ann White, The Wizard's Apprentice.

Beatrice Bruteau, The Psychic Grid.

1299

========

Phil Hansford, 4/88

Mysteria

(818) 353-8891 (modem)

P.O. Box 83

Tujunga, CA 91042

1300

Copyright (c) 1988 by Phil Hansford. This article is

is licenced for free non-commercial distribution only.

----------------------------------------------------------

** MAGICK 4 -- ELEMENTS AND FORCES **

The Ancientsdividedthe worldintofour basicprinciplesor

*elements* -- earth, water, fire, and air. That viewpoint has mostly

changed with advances of science, but the four elements are still

accepted in magick, for they are more closely linked with emotions,

the human psyche, and with nature than are modern explanations of the

world. These

*magical elements* are also of some importance in astrology. Many

occultists think of the magical elements as forces, or as *qualities*

of energy; especially within the astral world. Each element has a

symbol and color. (Common symbols are -- fire: a triangle pointing up;

air: a triangle pointing up and with a horizontal line through the

middle of it; water: a triangle pointing down; earth: a triangle

pointing down and with a horizontal line through the middle of it.)

Colors of the elements are -- earth: brown and green; water: blue;

fire: red; air: yellow...The Eastern tattvic system uses different

1301

symbols and colors. (The tattvic symbols are briefly described later

on in this course.) The elements are often used in magick ritual.

Magickseesrelationships betweenthings.Theserelationships

are called 'correspondences'. Although magical correspondences are not

literally equal to one another, you can think of them that way (such

as gold equals sun). Tables of these relationships, called 'Corres-

pondence Tables', are available (an important one is Crowley's '777').

Thus one thing or symbol can be used to suggest another. This is

important in

magick, for the magician may surround himself with as many appropriate

correspondences as he can to vividly affect the senses; thus making

his magical contact with the inner planes more lucid.

1302

Themagicalelementshavecorrespondenceswiththetarotcards

as the four suits. The four quarters (directions of the universe as

used in magick ritual) and the Archangels also correspond with these

same elements --

Element Suit Quarter Archangel

======= ==== ======= =========

earth pentacles north Uriel

water cups west Gabriel

fire wands south Michael

air swords east Raphael

Astrologicalsignsalsocorrespondwiththeelements.Taurus,

Virgo, and Capricorn are earth signs. Cancer, Scorpio, and Pisces are

water signs. Aries, Leo and Sagittarius are fire signs. Gemini, Libra,

and Aquarius are air signs.

ELEMENTALS

The magicalelements are saidto bepeopled by spiritsand

mythological entities called elementals or nature spirits. These are

grouped into four main categories --

1303

Gnome (earth) Undine (water) Salamander (fire) Sylph (air)

============= ============== ================= ===========

dwarfs nymphs jin (genies) fairies

elves tritons storm angels

brownies mermaids

hobgoblins mermen

lepricauns sirens

harpies

Elementalsareusuallyonlyvisible tothosewithclairvoyant

sight and are more likely to be seen at night in the mountains or

country away from cities -- especially if you are tired or sleepy.

Although elementals exist naturally, it is also possible to create one

which will exist for a limited time -- no elemental has immortality. A

created elemental is called

an 'artificial elemental'.

1304

TotheAncients, elementalswerethephysical explanationof

the universe. However, some contemporary occultists see them only as

symbols for forces and otherwise not 'real' at all. Another word

sometimes used for elemental is 'familiar' (usually in medieval

witchcraft); the term is ambiguous, as it might merely be an ordinary

household pet such as a dog or cat.

YIN YANG

Chinesephilosophyandacupuncture talkofyin yang.This is

the idea of polarity, or opposite pairs, as shown --

YIN YANG

=== ====

water fire

contraction expansion

cold hot

feminine masculine

moon sun

negative positive

passive active

ebb flow

1305

wane wax

The list could go on. In Chinese literature it is quite long. Some

occultists suggest everything can be similarly arranged into related

opposite pairs.

1306

SIMPLE MAGICK

Hereis asimple magicaltechniqueyou maywish totry. Itis

a variation of affirmation, which was discussed in an earlier les-

son...To help you to achieve your goal (magical or otherwise), find a

word or short phase which sums up what it is that you want to accom-

plish. Write the word (or phrase) down 10 times each day until you

achieve success.

REVIEW QUESTIONS

1) List the four elements.

2) What is an elemental?

3) What are correspondences?

BOOK LIST

William Britten, Art Magic (long out of print, but in some

libraries).

Pete Carrol, Liber Null.

Wing-Tsit Chan, A Source Book in Chinese Philosophy.

Manly Hall, Unseen Forces.

1307

========

Phil Hansford, 4/88

Mysteria

(818) 353-8891 (modem)

P.O. Box 83

Tujunga, CA 91042

1308

Copyright (c) 1988 by Phil Hansford. This article is

is licenced for free non-commercial distribution only.

----------------------------------------------------------

** MAGICK 5 -- CHAKRAS AND MEDITATION **

AccordingtoEastIndianphilosophy,manpossessessevenmajor

*chakras* or psychic centers on his body. Each of these forms a

bridge, link, or energy transformer; changing pure (higher) energy

into various forms, and connecting the four bodies (ie. spiritual,

mental, astral, and physical) together. The chakras are located along

the nadies (a network of psychic nerves or channels) and follow the

autonomic nervous system along the spinal cord. Chakras correlate

with major acupuncture points along the 'governing vessel meridian'

(acupuncture term). The seven major chakras are connected together by

three major nadies which are parallel and near each other. The middle

nadi is called *sushumna* and it has neutral characteristics. The nadi

on the left (ie. nearest your left hand) is the *ida* nadi which has

yin characteristics. On the other side of sushumna

(nearest your right hand) is the *pingala* nadi, having yang qualit-

ies.

1309

Chakrasarevisible toclairvoyantsightas varouslycolored

rotating circles or funnels. In the East they are described as petaled

flowers or lotuses. Sources disagree on the colors.

The first chakra,located at thebase of the spineat the

perineum is the *root chakra*, muladhara. It primarily relates to the

element of earth and to psychic smell.

Thesecondchakra,knownasthe*sacralcenter*,svadhisthana,

is located above and behind the genitals. Its dominant element is

water, and it is related to psychic taste.

Thirdof thechakrasisthe*solar plexus*,manipura,located

at the navel and corresponding with the emotions and with the element

of fire; also with psychic sight (clairvoyance).

The*heart chakra*,anahata, isthe fourthchakra, located

over the heart and corresponding with the element of air, and also

with psychic touch.

Thefifthchakraisthe*throat chakra*,vishuddha,locatedat

the base of the throat (thyroid) and corresponding with psychic

hearing (clairaudience).

1310

The remainingtwo chakrasare very important.They relate

mostly to elevated states of consciousness. The *frontal chakra*, (or

'third eye') ajna, the sixth chakra, is located between, and slightly

above, the eyebrows. Ajna is the center of psychic powers and can

produce many psychic effects. Meditation on ajna is said to cure

nervousness.

Finally,the*crownchakra*,sahasrara,locatedatopthehead,

(pineal gland) is the seventh chakra. It is referred to as the thous-

and-petaled lotus and corresponds with astral projection and enlight-

enment.

Thereare alsomany minorchakras throughoutthebody. Each

chakra has a sound (letter) and a pitch which is sometimes used to

invoke it.

THE TATTVAS

Someoccultists preferto describethe magicalelements as

tattvas according to the Eastern system. Notice that these symbols and

1311

colors are generally different than the western symbols and colors for

the elements.

element tattva tattvic symbol

======= ====== ==============

earth prithivi yellow square

water apas silver crescent

fire tejas red triangle

air vayu blue circle

(spirit) akasa black oval

1312

YOGA

Yoga originated inIndia. It is aphysical or mentaldis-

cipline designed to condition and invigorate the mind and body. There

are many kinds of yoga, but they may be generally divided into three

main types...

Hathayoga--affect themindthrough thebodyusing physical

exercises; improve physical health and endurance.

Rajayoga-- affectthemindthrough mentaltraining;improve

concentration.

Mantrayoga --affect themind throughchanting andaffirm-

ation; achieve relaxation.

MEDITATION

This is a much touted areaof the occult. There aremany

meditation techniques, and many claims made for the benefits of

meditation. Basicly, meditation has two functions -- relaxation, and

perhaps, improved concentration. There are two main types...

1) concentration meditation (focusing),

2) insight meditation (mindfullness).

1313

Most kinds of meditation are the concentrative type. One simply

focuses his attention upon a single physical object (such as a candle

flame); upon a sensation (such as that felt while walking or breath-

ing); upon an emotion (such as reverence or love); upon a mantra

spoken aloud or even silently; or upon a visualization (as in chakra

meditation, seebelow)...Concentration meditation is, simply put, a

form of self-hypnosis.

Amantra(or mantrum)is oneormore wordsorsyllables which

are repeated -- often chanted -- aloud...A simple yet powerful mantra

is to vibrate the mystical word 'OM'. This mantra has long been

associated in India with the godhead/unity. Use it to aid in tuning

into universal vibrations which promote feelings of harmony, peace,

and well-being. Use it before magick ritual to 'get into the mood' and

afterward to 'dismiss the

forces'. You vibrate a mantra by saying it slowly aloud in a lower--

pitched voice than your normal speech, and a more or less constant

pitch as well. Let the sound fade at the end of the mantra. A powerful

one such as 'OM' will seem to vibrate the air around you. It should be

vocalized for 5-10 seconds and repeated a number of times with a few

seconds rest between each vocalization. Chanting of mantras may cause

slight dizziness from hyperventilation.

1314

Theothermaintype ofmeditaiton-- insightmeditation-- is

the analysis of thoughts and feelings in such a way as to cause

realization of the subjectivity and illusion of experience. This is

done in a effort to attain trancendental awareness. Such statements

as, 'This body is not me', fall under this category. Buddhist medit-

ations are usually of this type.

CHAKRA MEDITATION

Thereis aspecialtype ofconcentrativemeditation whichwe

will call 'Chakra meditation'. This is basicly Kundalini yoga -- the

practice of causing psychic energy (kundalini) to flow up sushumna,

energizing the various chakras along the way. The practice, considered

dangerous by

some, will produce deffinite physiological sensations and psycholog-

ical effects if continued long enough. It should not be attempted by

epileptics or persons with an unstable mental or physical condition,

or with heart disease. Certain drugs and medications, such as those

used to treat epilepsy may retard progress. Although the technique is

very simple, it may eventually produce powerful results. Results may

at first appear hours after the practice during sleep. As each chakra

is energized by this practice, it is said to add occult powers (si-

dhis), until at last the crown chakra is reached, and with it, full

enlightenment is attained. Sometimes kundalini awakens all by itself.

1315

Topracticethischakrameditation, yousimplyconcentrateon

the chakras, beginning with the root chakra, and moving progressively

up, as you visualize psychic energy from the root chakra traveling up

shushumna and vivifying each higher chakra. As we mentioned the

chakras have certain properties associated with them, so that this

type of visualization may

'raise consciousness', promote astral projection, and other things --

once you have reached ajna and eventually the crown chakra. You might

typically meditate in this fashion for 15 minutes to a half hour a

day. It might help to practice some hatha yoga or other physical

exercise in an effort to make the spinal cord 'more flexible'. Diet

may also affect the process. The technique is also similar to the

Tibetan 'Tummo' meditation. The rise of kundalini is sometimes

experienced as a 'vibration' or buzzing, as light, or as heat.

1316

HEALTH AND DIET

Certainly theway you treatyour physicalbody willaffect

your mind. In magick you want an alert mind. Therefore, your body must

be as healthy as you can keep it. Take care of your body. Exercise

regularly. eat a good diet (with vitamin supplements), and do not

consume anything which will have a negative effect upon the mind.

Drugs, smoking,, and alcohol

should be restricted, or eliminated. (The mind can create any condit-

ion which a drug can create.) A good rule here is moderation in what

and how much you consume. (Most of this stuff is pretty obvious isn't

it.) You may also want to cut down on sugar and processed foods. Many

occultists advise dietary changes, expecially the non-eating of meat.

We cannot deny the

physical, psychological, and spiritual effect which all foods have.

This effect may be described as the 'heaviness' factor of foods.

Various foods are so ranked in the chart, lighter to heavier...

1. lettuce and other greens.

2. fruits and most vegetables.

3. wheat, rice, and other grains.

4. nuts, beans, and other legumes.

5. cheese, dairy products, including eggs.

1317

6. fish, seafood.

7. chicken, poultry.

8. beef, pork, other red meats.

Note that meats, especially red meats are the 'heaviest' foods.

Generally, foods which are harder to digest, or which are higher in

protein are 'heavier' than those which are not. Animal products are

heavier than plants. Foods high in carbohydrate (candy, bread, starch)

are heavy. However, the 'heaviness' of foods is not directly related

to the amount of calories.

1318

Whatthismeansis thatforvarious reasons,theheaviness of

food in your diet will affect your magical experiences. You may be

able to increase your psychic receptivity ('energy level') by eating

lighter foods, or by eating less. Conversely, emphasizing heavy foods

in your diet, or eating larger helpings, may help to 'bring you down

to earth' should you 'rent the veil' too much. These are generalizat-

ions, of course, and it may take a number of days of dietary change

before you notice much effect. I do not advocate radical dietary

changes, excessive fasting, or malnutrition. Your good health is far

more important in magick than any temporary effect you get from

prolonged starvation. A change in diet will sometimes only

produce a temporary effect, until the physical body adapts to the

change. Healthy natural foods and lifestyle make it easier for us to

be healthy, but ultimately, good health is a mentual quality (at-

titude).

THE FOUR-FOLD BREATH

With physicalexercise too, moderation isadvised. (You

should be cautious, or not attempt it if you have a respiratory or

heart condition. Check with your physician if in doubt, and don't

overdo.) One of the most useful physical exercises is pranayama, or

controlled breathing (actually a type of hatha yoga exercise). For

1319

this and any other calesthentics or hatha yoga which you might choose

to do a 'kitchen timer' is suggested (many of these aren't accurate

for under three minutes, but are helpful for longer periods).

1320

Themain purposeofpranayama isto relaxthe bodyand mind.

There are many kinds of pranayama, but a simple one called the 'four--

fold breath' will suffice. This consists of four short quick inhall-

ations, then four short quick exhallations; then repeat, continuing

until the allotted time is used up. It will take about 1 1/2 seconds

for the four inhallations, and about 1 1/2 seconds for the four

exhallations; or about 3 seconds for the complete in-out cycle ('rep'

for repetition). There should be no strain of any kind during your

pranayama. You will probably notice a slight dizziness, particularly

at first, since the effect of pranayama is to hyperventilate. Try

sitting back in a chair with your eyes closed when you do your prana-

yama. Begin a minute a day for the first week and gradually increase

up to about five minutes a day. If you do the pranayama befor

your magical activity, it will help you to get 'into the mood'. It is

also an excellent aid to relaxation and tension release. Pranayama

should not be done during heavy air pollution. Other exercises you

might consider are hatha yoga, calesthentics, walking or jogging.

REVIEW QUESTIONS

1) What is a chakra? List them.

2) Name the three major nadies. Which nadi is hot?

3) What is pranayama?

1321

BOOK LIST

Arthur Diekman, The Observing Self.

W.Y. Evans-Wentz, Tibetan Yoga and Secret Doctrines.

Sandra Gibson, Beyond the Mind.

King and Skinner, Techniques of High Magic.

Swami Sivananda, Kundalini Yoga.

John Woodroffe (pseud. for Arthur Avalon), The Serpent Power.

========

Phil Hansford, 4/88

Mysteria

(818) 353-8891 (modem)

P.O. Box 83

Tujunga, CA 91042

1322

Copyright (c) 1988 by Phil Hansford. This article is

is licenced for free non-commercial distribution only.

----------------------------------------------------------

** MAGICK 6 -- THOUGHTFORMS AND SPIRITS **

Although there are hundredsof kinds of divination, the

principle ones are astrology, geomancy, the tarot, the I Ching, and

direct psychic means (especially clairvoyance). True divination is

more than a mechanical system, for it implies true psychic interp-

retation (receiving). Some form of divination is often used in magick

ritual to communicate with

the entity invoked.

Sincedivination operatesthroughthemind,itisaffectedand

biased by the mind. Our attitudes and fears may alter it. Sometimes

results are very detailed, and accurate -- but not always. Often the

future is plastic and changeable anyway, and the use of magick may

alter the result. Thus divination shows tendencies only, which may be

helpful, but must not rule us.

DEVELOPING CLAIRVOYANCE

1323

It ispossible toimprove yournatural abilitywith clair-

voyance through practice. A good start might be to look around you,

then close your eyes and try to picture your surroundings. This is

also good exercise for visualization. And visualization is an essen-

tial talent in magick. Open your eyes again and check your accuracy.

Then close your eyes and try it

again. When you use your physical eyes, look at everything like a

child seeing it for the first time. Let the vividness of color and

form burn into you, until everything takes on a veritable glow. Try to

capture that glow when you close your eyes now and picture your

surroundings. It's just a simple step to extend what you see with your

eyes closed into what you remember seeing in the next room, or what

you *imagine* seeing in the next building, the next city, even the

other side of the world. Don't expect perfect results, especially at

first. Just try to be even partly right. Another exercise is to

picture a clock face, and thereby tell the time

clairvoyantly.

1324

THE AURA

Underthe rightconditions,it ispossible toclairvoyantly

observe a colored light around other people. This is known as the

'aura'. Sometimes the aura is seen as multi-colored emanations around

the person, built up of various differently colored layers and zones.

Although many

occult dabblers claim to be able to see the aura easily and under many

varied conditions, I seriously doubt that they do. There are optical

illusions and qualities of sight which can sometimes trick one into

thinking he sees what he does not see. In this area, the quality of

sight known as after image is especially pertinent. Do this: stare at

any solidly colored bright object for a few moments. Very intense red,

green, or blue are especially good for this. Now look away at a white

surface and you will see a phantom image of the object in its comp-

lementary color (a red object will show green, a blue one orange,

etc.). If the bright object is in front of a light surface, you may

observe a fringe of complementary color

around the object after a few moments. This is all very normal, and is

used by some magical groups as an aid to visualization sometimes

called 'flashing colors'. Some silly people will stare at other people

in the same way. And when they see the after image of the person's

clothing, they think they are seeing his aura. What is more, various

1325

meanings have been attributed to the colors of the aura. A psychic who

can see the aura is supposed to be able to determine that persons

emotional state. Thus psychic frauds can have a marvelous time with

auras. One deluded psychic taught a class I attended in which he

performed instant psychoanalysis on the

basis of the supposed aura. It was obvious that he was actually

observing after images from the students clothes!

Thisbrings usto thechart ofaura colorson thenext page.

It is a general guide, based mostly on Theosophical material. Various

groups may attribute different meanings to the colors. The colors we

show on the chart are emotional in nature; useful if you plan to

create an artificial elemental or do healing. Surrounding yourself

with a particular color will tend to produce the specific psycho-

logical effect described in the chart. That quality of color is

useful in magick ritual.

1326

COLORS OF THE AURA

BLACK malice

dark gray depression

pale gray fear

BROWN materialism

muddy gray selfishness

or

dull rust

RED energy

bright red anger and force

dirty red passion and sensuality

dull red selfish love

rose unselfish love

ORANGE pride

orange cloud irritability

bright orange noble indignation

YELLOW intellect

yellow-green low intellect

earthy yellow selfish thought

1327

lemmon high intellect

bright gold logical thinking

brt. red-yel. spiritual thought

GREEN empathy

gray-green deceit, jealously

greenish-brown jealousy

emerald green unselfish resourcefulness

foliage green sympathy & empathy

brt. apple-grn strong vitality

brt. turquoise deep sympathy & compassion

BLUE devotion (religious feeling)

gray-blue fetishism

light blue noble spiritual devotion

dark blue religious feeling

brt. lilac-blu lofty religious idealism

VIOLET spiritual psychic & spiritual

faculty

WHITE purity/protection

1328

THOUGHTFORMS AND SPIRITS

Whenever we concentrate our thoughts, we draw psychic energy

together. This is called a thoughtform. Usually the energy dis-

sipates as soon as we break the concentration, but it is possible to

purposely concentrate energy in this way, producing very strong

thoughtforms. Such thoughtforms are

vortexes or centers of psychic energy. They can exist as entities by

themselves, at least for a while. They are basically inanimate,

non-thinking forces. Talking to one is about as logical as talking to

a chair. In this way, thoughtforms are similar to elementals, ghosts,

and spirits. All of these psychic entities consist of a psychic

energy vortex which could be described as a localized field or as a

discontinuity of the physical world.

Psychic entities respond to certain electrostatic and magnetic

fields, and to other energy vortexes. That is why they respond to

magick ritual. Someday, we may accomplish the same thing with elect-

ronic machines. Psychic entities are sometimes able to affect our

thought processes.

Thoughtforms, elementals, and ghosts are usually not very smart.

If they display any intelligence at all, it is limited. They are the

morons of the spirit world. Their behavior is usually automatic,

1329

repetitive, robot-like (just like some people). We see that artif-

icial elementals

are little more than astral robots. Spirits and deities are more

intelligent and volitional.

DIRECTED ATTENTION

Your mind follows your attention. Wherever you direct your

attention, there will your thoughts go too. By directing attention to

a specific place or purpose you *focus* mental energy upon it.

For example: you're having lunch in a cafeteria crowded with

people. It is a large place, and everyone there is talking at once, so

that the room is a constant jumble of noise. You happen to notice a

man accross the room; he reminds you of someone. All at once he drops

his fork and you hear it hit the table. But would you have noticed the

sound of his fork if you had not been looking? No. Only by focusing

your attention there were you able to pick out that individual event

and associated sound.

1330

It is a dark night. You are walking and the only light you have

is from the flashlight you hold in your hand. As you move the flash-

light around, the beam of light from it directs your attention first

one way then another. Now, the mind is something like that flashlight

in the dark. And by directed attention, you point the mind to one

place or another. As with that flashlight beam, you see where the mind

is pointed; nothing more. The rest is 'noise'. And so we could define

mental noise as anything not focused upon. In another way, noise could

be considered as negative emotions, attitudes, and thoughts which make

it more difficult to direct the attention.

Your emotions follow your thoughts quite easily. Your emotions

are not YOU, but are rather reactions prompted by your model and ego

-- like a performance or an act, while the real you watches. In a

similar way, directing your attention toward a specific emotion will

cause you to

experience that emotion.

VISUALIZATION EXERCISES

Visualimagination andconcentration areveryimportant in

magick. Here are some exercises to help in your development...

1331

A. Close youreyes and visualize asingle digit numberas

clearly as you can. Then a two digit number, then a 3 digit one. Hold

the visualization in front of your 'inner eye' for about two minutes.

Repeat with a letter or a word.

B.Visualize abrightlycolored greencircle orspot. Again

hold the visualization for two minutes. Try again with a different

color.

C.Visualizein succession,eachone ofthetattvic symbols,

in their proper color. Hold each symbol for at least two minutes.

D.Look through atarrot card deckand pickout several of

your favorite cards. Then, after briefly studying a card, visualize it

vividly in detail. Hold the visualization for at least two minutes. Do

this for each card you selected.

E. Repeat the above visualization exercises with

your eyes open.

1332

REVIEW QUESTIONS

1) What is the aura?

2) What is a thoughtform?

3) How can you develope clairvoyance?

BOOK LIST

Annie Bessant and Charles Leadbeater, Thought Forms.

W.E. Butler, How to Develop Clairvoyance.

J.H. Brennan, Astral Doorways.

Piero Ferrucci, What We May Be.

Kilner, The Human Aura.

Swami Panchadasi, The Human Aura.

A.E. Powell, The Etheric Double.

Harold Sherman, How to Make ESP Work for You.

========

Phil Hansford, 4/88

Mysteria

(818) 353-8891 (modem)

P.O. Box 83

1333

Copyright (c) 1988 by Phil Hansford. This article is

is licenced for free non-commercial distribution only.

----------------------------------------------------------

** MAGICK 7 -- BASIC RITUAL **

'The first part of every ceremony is the

banishing; the second the invoking.'

(--Crowley, Magick, p. 104)

Itmay besaid that ritualis thevery heartof magick. For

it is through ritual that we achieve our magical results. Ritual is a

magical procedure or ceremony we perform in order to change the

environment. Usually we think of ritual as bearing on active magick,

although certainly, it can also affect passive magick. Most often the

change achieved is subjective (it may be subtle) and in the physical

world. Outsiders may put them down to coincidence, but the effects are

very real. Magical goals for a ritual should not be taken lightly.

Thesuccessfulpracticeofmagick dependsuponstrongbelief.

The simplest ritual of them all must be belief itself. If you can

believe in your desired results strongly enough, that act is a magical

ritual which will achieve your results. Even a very complex ritual is

1334

no more effective than strong belief. There are aids to concentration

which may help. Thus in *creative visualization*, imagination and

controlled breathing are brought into play.

1335

CREATIVE VISUALIZATION

Whenyouwanttomagicallyachievesomething,first pictureit

clearly in your mind. The more deffinite and specific your idea of

what it is the better. Picture yourself having it or doing it. Vis-

ualize it as vividly and as intensely as you can and hold it in your

thoughts for a few

moments. Concentrate on it intensely (it may help to hold your breath-

). Feel the energy of desire welling up inside you. Then suddenly feel

the image or desire released from your mind. Feel the energy filtering

through the image and intensifying it, as if the image is a 'stencil'.

Imagine the

energy exploding out from you into the macrocosm in all directions at

once, and feel the universe 'tilt' as it reacts to the force. (At the

same time it may help to release your breath suddenly). Feel the

energy draining from you. Finally, *believe* that your purpose *has*

been accomplished; that it

HAS HAPPENED, perhaps saying something such as "so mote it be", or "it

is done".

THE BASIC PARTS OF A RITUAL

1336

Often ritualsare more formalthan theabove, but anyfull

magick ritual must always reduce to these stages -- 1) imaging; 2)

building; 3) firing. Sometimes a ritual must be repeated every day

for a while to achieve difficult results or to overcome weak belief.

1337

THE MAGICK CIRCLE

Often animportantpartofformal ritualisthemagickcircle.

Medieval magicians considered the circle essential, and placed great

emphasis upon its exactness. Elaborate designs were invented with

many layers of complex symbols and words. It was very important that

the circle

be completely intact with no breaks in it. The magician and any other

participants stand in the circle during ritual. The ritual began with

a banishing of evil forces (using the lesser ritual of the pentagram

for example) to keep them outside the circle. Today, circles are made

on the floor with chalk or paint, rock salt, or a rope. Whatever its

form, the circle is still an important part of magical protection for

the magician. This is especially important for aversive entities and

purposes. The circle also helps in focusing the energy of the ritual

toward its purpose, that is, it keeps it contained until the magician

is ready to release it. Of course, the magick circle is basicly only a

symbol, but it may eventually be possible to supplement the circle

with electronic equipment for a

similar purpose. We are researching the practicality of electro-

staticly charged Faraday shields.

ARTIFICIAL ELEMENTALS

1338

An artificial elemental isuseful for certain tasks: 1)

invisible watcher and observer, telling you what it sees; 2) psychic

guard; 3) it can be used in healing; 4) it is helpful in other ways.

Ophiel calls the artificial elemental a 'familiar'. Producing your own

artificial elemental is fairly easy. YOU MUST ASSUME THAT THE ACT HAS

PRODUCED RESULTS, EVEN IF YOU DO NOT IMMEDIATELY OBSERVE THEM. It is

entirely possible to produce one of these little beasties and not know

it (not being clairvoyant enough to

observe it directly). Therefore, and this is a general principle of

any magick, never ignore forces you have set into motion. Even though

you may not see the elemental, you may nevertheless 'feel' it.

WARNING-- Donot useartificial elementalsfor anykind of

aversive magick at this point; they can be nasty little critters to

get rid of. Should you have to eliminate one of them which you created

in error, you must re-absorb it back into yourself through your will;

or in some cases you can 'exorcise' it.

HOW TO CREATE AN ARTIFICIAL ELEMENTAL

You cancreate your own artificialelemental for various

purposes. An artificial elemental is basically a thoughtform which has

been strengthened with emotion. Refer to the aura color chart in the

1339

previous lesson and decide what color to make the elemental, based

upon your intended purpose. Apple green is a good choice for general

purposes.

Then decide on a shape or outline. Do you want your elemental to

resemble some sort of animal? A simple circle or cloud is a good place

to start. With this in mind you can use ritual to create your elemen-

tal. Creative visualization is good for this. Visualize it glowing

before you. A darkened room is helpful for this.

Communicatewithyourelementalwith telepathy,bytalkingto

it, or with creative visualization. Your artificial elemental is

closely linked to you and your subconscious attitudes. It will

generally not do things you think it cannot do. As in any magick,

results relate to effort and belief. Another way of looking at an

artificial elemental is as an aspect of your personality (sub person-

ality) which has been detached from you.

INVOCATION

Formalritual usually involves the invocation (ritually

calling up) of a god or goddess, spirit, or other entity. In this

sense, magick is somewhat similar to pagan religion and witchcraft.

However, we consider magick ritual a technique, not a religion.

Worship need not be involved.

1340

Sometimes the invocation of an entity creates an artificial elemental.

Crowley says there are three different kinds of

invocation --

1) Devotion to the entity (as in the Bhakti yoga of

the Hare Krishna sect; the Faustian devil pact).

2) Ceremonial invocation -- usual method of the

middle ages.

3) Drama -- usually needs more than one person (as in

a mass).

1341

Becauseof themicrocosm-macrocosmidentity,whenyouinvoke

the gods, you are invoking aspects of yourself. Jung has referred to

the gods as primitive archetypes. This makes it sound like spiritual

entities are illusions. But in fact the microcosm-macrocosm identity

does not discredit the gods and goddesses. It instead helps to il-

lustrate our relationship to the cosmos.

>>CAUTIONS<<

1.Balanceis importantinmagick. Varytheentities invoked

in order to keep your personality in balance.

2. Oftenas nota ritualmay produce side-effects,usually

something similar to, though not exactly the desired goal. If the true

goal is delayed (as sometimes happens) we may see the side effects

first. And if for some reason the goal is not achieved at all ('mi-

ssing the target') the side effects may be pronounced. Examples: 1)

You use magick ritual to hurry shipment of an anticipated package in

the mail. Side effect -- the next day an unexpected package (the wrong

one) arrives instead. 2) You use magick ritual to cause a certain

person to phone you. Side effect -- for several

days all sorts of people phone you...The sides effects will not affect

you (or anyone else) adversely unless that is what you inwardly want.

1342

3.We maysaywith certaintythat"something alwayshappens"

when we perform a magick ritual. But like everything else, magick

follows the 'law of results'. This means that results require effort

of some kind. And if you don't work hard enough at it you don't get

results. Difficult goals have greater resistance (magical inertia) to

overcome. If the ritual doesn't produce the desired results there is a

good chance that the reason for the failure is within oursleves. Be

certain there is no contradiction between your model and your magical

goals. Sometimes self doubt and mental

contradictions (wanting and not wanting at the same time) may inter-

fere. The first step in magick is to re-program your model. And, of

course you can help your magical results by working on the physical

level toward your goals. Don't expect them to fall into your lap by

themselves.

1343

4)A peculiarqualityofmagickis timedisplacement.Results

of a ritual are not usually instantaneous. There is often a delay of

12 hours or more. Difficult tasks or weakly performed ritual are more

likely to be delayed. In most cases a slight delay is alright, and it

gives us time to get used to the comming changes. And sometimes the

effects of a ritual

appear to extend to before the ritual was performed!

5)Because of theway magick works,a ritualmay create an

emphasis in what is sought, and a de-emphasis in everything else.

Balance is therefore important here. Once the magical result is

achieved it may be 'bound' to you and difficult to get rid of should

you later decide to do so.

Example: You use a magick ritual to help you find and buy a new house.

Years later when you decide to sell it, you are unable to do so.

Consider your magical goals wisely so you dont get stuck with som-

ething you don't really want. Note that theory says you can always

unbind through ritual what was bound to you...theory says.

6) Sometimesthe environmentappears to reactagainst the

magick after the results are achieved. This is particularly noticeable

in using magick to affect the weather (and the main reason why you

1344

should NOT use magick to affect the weather). For example...Your

performance of a ritual to produce a sunny day produces a sunny day.

The next day is sunny, alright, but the rest of the month is cold and

overcast. Here the weather seems to react to the magick in the op-

posite way to re-establish its natural balance. It is something like

pushing a pendulum to one side and releasing it -- the pendulum swings

to the other side. To quote

Emmerson -- "For everything you gain you lose something...". I don't

know that this is always true in magick, but it does illustrate the

point. And another reason not to use magick to affect the weather is

that it might foul it up in other parts of the country (world??).

7) Finally,magickritual(orany magickoroccultism)isvery

dangerous for the mentally unstable. If you should somehow 'get out

too far', eat 'heavy foods' as previously discussed (lesson on chak-

ras) and use your religious background or old belief system for

support. But remember too, that wierd experiences are not necessarily

bad experiences.

1345

REVIEW QUESTIONS

1) What is creative visualization?

2) List the basic parts of a ritual.

3) What is invocation?

RESEARCH TOPICS (for independent study)

1) Examine the differences between western magick and oriental

magick.

2) How do medieval grimoirs follow the basic ritual pattern?

3) Research and design your own formal ritual.

BOOK LIST

P.E.I. Bonewitz, Real Magic.

David Conway, Magic: an Occult Primer (or Ritual Magic).

Aleister Crowley, Magick in Theory and Practice.

Denning and Phillips, Creative Visualization.

Ophiel, Creative Visualization.

A.E. Powell, The Astral Body.

________, The Mental Body.

Joseph Weed, Wisdom of the Ancient Masters.

1346

Julian Wilde, Grimoire of Chaos Magick.

========

Phil Hansford, 4/88

Mysteria

(818) 353-8891 (modem)

P.O. Box 83

Tujunga, CA 91042

1347

---

Copyright (c) 1988 by Phil Hansford. This article is

is licenced for free non-commercial distribution only.

----------------------------------------------------------

** MAGICK 8 -- HEALING AND BANISHING **

Psychic or spiritual healingis a human potentialwe all

possess. Some people are especially good at this. It is probably

easier to heal someone else by occult means than yourself. In addition

to healing in the presence of the person, there is 'absent healing' in

which the healing

occurs at a distance. Note that there are some who maintain that

influence on another person without his specific knowledge and permis-

sion (yes, even in healing and helping) is black magick. (After all,

everybody is living according to his own true will, so that healing or

helping someone without permission is affecting his will). This means

it is important to tell the person what you are planning to do and to

ask his permission. The theory of psychic healing is that sickness is

characterized (although not necessarily caused) by a deficiency and

imbalance of vital energy. Psychic healing transfers energy from the

healer to the sick to repair and rebalance his energies. If an inept

healer overdoes the process, or if he doesn't take the precaution to

'disconnect' himself afterwards, he may find himself

1348

becoming sick due to energy drain and a linkage to his subject.

Similarly, the healer should always be in a good state of health or he

could unintentionally transfer his illness to the subject.

1349

Thebasicmethods ofpsychichealingare: 1)creativevisual-

ization, 2) prayer, 3) ritual. Creative visualization is one of the

easiest techniques. Mild illness may yield to only one or two treat-

ments; serious ills will require many treatments over time. Psychic

healing should always be combined with medical care and treatment. It

does not replace

doctors, medicine, or hospitals, since different levels (worlds) are

involved. In creative visualization, we visualize the person being

well. It may be helpful to utilize the appropriate color from the aura

chart (such as bright apple-green, rose pink, or white) sent as a beam

to the person or as a cloud surrounding him. This technique can be

extended to include a simple kind of yoga in which we feel energy sent

as we exhale explosively; the energy sent either via the breath or

from one of the chakras such as the solar plexus. Sometimes in absent

healing it is helpful to arrange a time for treatment in advance,

asking your subject to be in a receptive state of mind and to sit back

and close his eyes.

THE BANISHING RITUAL

Oneofthemost basicanduseful ceremonialritualsof magick

is called the *banishing ritual*, or lesser ritual of the pentagram. A

pentagram (or pentacle) is a five-pointed star with the point up. The

1350

banishing ritual is helpful in psychic protection and healing since it

forms a protective barrier against malevolent forces. The psychic

barrier it creates can be made to permit entry of desired (const-

ructive) forces and the exclusion of negative ones. Thus, the banish-

ing ritual is an essential first step in almost any formal full magick

ceremony. The ritual requires that you use a magical implement or

"weapon", such as a

ceremonial knife, wand, or simply point your index finger, to "draw"

the pentagram in the air at each of the cardinal points (four direc-

tions). Also, you will be chanting ('vibrating') some Hebrew names of

God.

1351

Holdingyour magicalweaponand facingeast,extend yourarm

out straight in front of you. In this ritual you will use the full

sweep of your arm to draw the pentagram in the air. Follow the desc-

ription below by beginning at the lower left and sweeping your magical

weapon up toward the

right, etc. as shown. Do not bend your arm at the wrist or elbow.

While you do this, visualize the lines and eventually the star as

vibrant white, floating in the space before you. You are projecting

energy to do this, and the result will be a gleaming 5-pointed star

floating in the east; visualize this as vividly as you can. Now you

will energize it further

by piercing the center of it with your magical weapon and vibrating

(speaking slowly in a slightly lower than normal pitch, remember)

"Yod-He-Vau-He".

=============================================

-- DESCRIPTION --

Approximate points on a round clock face --

1. Begin at 7:30 position.

2. Point to 12 oclock position.

3. Point to 4:30 position.

4. Point to 10:30 position.

5. Point to 2:30 position.

1352

6. Return to 7:30 position.]

=============================================

Thenturn slowlytothe nextcardinal pointinsequence, and

as you do so, with your arm still extended in front of you, visualize

a white line connecting around to the cardinal point. Trace a similar

pentagram with the appropriate words and following the same procedure:

South -- Adonai Tzaboath

West -- Eh-Ei-He

North -- Agla.

Now complete the white line drawn back to the center of the eastern

pentagram. Note that the cardinal points must be followed in a clock-

wise order, and the pentagram must be drawn in the manner illustrated;

to do otherwise would change the function of the ritual. The result of

all this should be a large bright white pentagram visualized hanging

in mid-air

at each of the four directions, all tied together by a bright white

line. You could now, for example, visualize the pentagrams moving out

to the circumference of your home, thereby protecting all within.

Thereisalsoa somewhatsimplifiedversion ofthisritual in

which the pentagram is traced only once overhead and then is energized

with one of the four names, such as "Eh-Ei-He". Oftentimes the simpli-

1353

fied version is sufficient, but naturally the effect of the full

version is more

complete.

One ofthe primaryusesof thisritual istoward offpsychic

attack -- that is, when another is (consciously or unconsciously)

attempting to harm you, cause sickness, accidents, bad dreams, emo-

tional upset, or to force you to do something against your will.

Fortunately this doesn't happen very often. The world of the magician

is fairly safe for the pure of heart. Psychic attack usually depends

upon vulnerabilities. If you are not vulnerable you are safe. Thus

unificaition with the true will is the greatest protection possible.

And the use of the banishing ritual is never hurtful. You can even use

it to hold off negative aspects of

yourself.

Otherformsofprotection sometimeshelpful(depending upon

one's model) are recitation of the 'Lord's Prayer', the 23rd, and 91st

Psalms.

REVIEW QUESTIONS

1) What is a pentagram?

2) What is psychic healing? List the basic methods.

3) What is the banishing ritual? Why is it used?

1354

BOOK LIST

Dion Fortune, Psychic Self-Defense.

________, Sane Occultism.

Adeliade Gardner, Vital Magnetic Healing.

Max Heindel, The Vital Body.

Ernest Holms, The Science of Mind.

Mouni Sadhu, Theurgy.

========

Phil Hansford, 4/88

Mysteria

(818) 353-8891 (modem)

P.O. Box 83

Tujunga, CA 91042

1355

Copyright (c) 1988 by Phil Hansford. This article is

is licenced for free non-commercial distribution only.

----------------------------------------------------------

** MAGICK 9 -- ASTRAL PROJECTION **

Astral projection (OOBE,out of thebody experience) isa

popular area of occult literature; for traveling to see other worlds

and places while the physical body sleeps or is entranced is an

exciting notion. Astral projection is not dangerous. It is as safe as

sleeping. Most dreams are probably unconscious astral projections,

anyway. Although there has

been quite a bit written on the subject, astral projection is dif-

ficult for many people. The main difficulty is the tendency to forget

dream consciousness upon awakening. Accordingly, the successful

practice of astral projection requires work.

Modernpsychologydiscounts theideaofactual OOBE(thatthe

spirit temporarily vacates the physical body). However, the idea is

very ancient. The Tibetans have an entire system of yoga (dream yoga)

based upon astral projection. And here we have an important assump-

tion: you are involved in an OOBE (at least to a degree) whenever you

dream. What sets it apart from a full OOBE is your hazy consciousness

1356

during the experience and poor recall afterwards. Many people forget

most of their dreams completely. Learning astral projection requires a

kind of inner mental clarity and alertness.

Dreamsare adoor to thesubconscious whichcan beused for

psychological and spiritual insight, and sometimes for precognition.

Dream content is influenced by external sounds and sensations. For

example, a loud external noise (such as a train) will likely appear in

your dream (if it doesn't wake you up!). Dreams are also influenced by

events of the previous day, by your moods, and by suggestion. Every-

one normally dreams 4 or 5 times a night (about every 2 hours). The

longest dreams occur in the morning. Everyone dreams. You are more

likely to remember the details of your dream when you first wake up.

By keeping a dream diary you will improve dream recall. Have writing

equipment or a tape recorder at your bedside for this purpose; also a

light which isn't too bright. Suggest to yourself several times before

you go to sleep, "I will awaken with the knowledge of a dream." Then

when you do awaken, move quietly (sometimes

just turning over drives the idea away). Remember first, then write

the dream down, and then add as many details as possible. The next day

check for objective facts and expand if you can (by remembering 'what

happened before that'). Once you start remembering your dreams in this

way, it will become easier to do so. (If you are unsuccessful at this,

and *really* want to remember your dreams, you could arrange for

1357

someone to sit by your bedside all night long with a dim light on.

Then when he sees your eyes moving back and forth -- rapid eye move-

ments, a sign you are dreaming -- he can wake you and ask for a dream

report.)

FORMS OF ASTRAL PROJECTION

Astralprojection maybesubdivided intothree basictypes:

mental projection, astral projection (proper) and etheric projection.

And your OOBE may shift between them. Mental projection is really

simple clairvoyance ('remote viewing'), and 'traveling in your mind'.

Imagination plays a key role. The experience of mental projection is

not particularly vivid, and you will more likely be an observer than a

participant. Nevertheless, mental projection is an important 'way in'

to astral projection proper.

Duringmentalprojectionandastralprojection youareableto

travel through solid objects, but are not able to act directly upon

them or to move them (if they are in the physical world). This is not

true during etheric projection. Whether it is simply subconscious

expectation, or whether it is a true etheric projection which in

theory means that part of your physical body has been relocated with

your projection (the etheric or vital part) may be difficult to

determine. Etheric projections generally travel at or very near the

1358

physical world. There are even cases reported (very, very rare ones)

in which the entire physical body is transferred to another location

(teleportation), or cases in which the physical body exists and acts

in two separate places at once (bilocation)!

But ourprimary interestis astral projectionproper, and

mental projection to a lesser extent. Astral and mental projection are

not confined to the physical world. Travel in the mental and astral

realms is feasible, and often preferred. Nor are astral and mental

projection restricted to the realm of the earth (you could even go to

the moon and planets).

1359

STATES OF CONSCIOUSNESS

The electricalactivity ofthe brainhas beenobserved and

classified with EEG (electroencephalograph) equipment; signals picked

up from the scalp by electrodes, then filtered and amplified, drive a

graph recorder. Brain activity has been found to produce specific

ranges for

certain basic states of consciousness, as indicated in 'hz' (hertz, or

cycles/vibrations per second):

delta -- 0.2 to 3.5 hz (deep sleep, trance state),

theta -- 3.5 to 7.5 hz (day dreaming, memory),

alpha-- 7.5to 13 hz(tranquility, heightenedawareness,

meditation),

beta -- 13 to 28 hz (tension, 'normal' consciousness).

As you can see, some form of physical relaxation is implied in the

alpha, theta, and delta consciousness. These states are in fact

reached through deep breathing, hypnosis, and other relaxation tech-

niques. OOBE occurs during these states, and delta is probably the

most important for it.

The problem is really, as we have said, one of maintaining mental

awareness and alertness while experienceing these altered states.

Experimental subjects hooked to an EEG do not show a discrete change

from drowsy to sleep; it is very gradual.

1360

Atthe thresholdbetweensleep andwakingconsciousness isa

drowsy condition known as the hypnogogic state. OOBE seems to occur

during this state, or a variant of it. By careful control of the

hypnogogic state (not going beyond it) it is possible to enter OOBE

directly.

BASIC TECHNIQUES

Mostmethodsofastralprojectionaremethodsofconditioning.

Some form of trance or altered consciousness is always involved. No

one ever projects consciously while fully awake (some may think that

they do). Although there are many techniques used to produce an astral

projection,

they boil down to ten of them. They all sort of overlap.

1361

1) Diet-- Certain dietarypractices mayaid in OOBE,esp-

ecially at first. These include fasting, vegitarianism, and in general

the eating of 'light' foods as discussed in a a previous lesson.

Carrots and raw eggs are thought to be especially beneficial, but all

nuts are to be avoided. Over-eating should be avoided. And no food

should be eaten just before an OOBE attempt. If you intend to practice

during sleep, for example, allow 2 to 4 hours of no food or drink

(except water) before bedtime. In general, we see here the same kind

of dietary restrictions advocated for kundalini yoga.

2) Progressivemuscularrelaxation--This isoneofthebasic

methods used in hypnosis and self-hypnosis. Physical relaxation can

assist one in attaining the requisite trance state. These techniques

involve beginning at the toes and tensing, then relaxing the muscles,

progressively up the entire body.

3)Yogaand breath-- Yoga,mantra, andbreathing exercises

similarly aim at physical relaxation. The practice of kundalini yoga

is particularly relevant, since it is concerned with altered con-

sciousness. In fact the arousal of kundalini requires a similar state

of consciousness to

OOBE.

1362

4)Visualization --This involvesa typeof extendedclair-

voyance or picturing of remote surroundings. If you can experience the

feeling of being there, so much the better. Although this technique

is essentially mental projection, it is possible to deepen mental

projection into astral

projection through (you guessed it!) visualization. Crowley taught a

similar technique: a) visualize a closed door on a blank wall, b)

imagine a meditation symbol on the door, c) visualize the door opening

and yourself

entering through it. And J.H. Brennan describes similar techniques

wherein the door is shaped and colored like a tattva, or alternately,

a chosen tarrot card is visualized and the student visualizes entering

into it.

5) Guided imagery -- Inmany respects similar tovisual-

ization. Except in this case, there is a guide (or perhaps a voice on

tape) directing you by means of descriptions. As with visualization,

mental rather than astral projection is most likely.

1363

6)Body ofLight --The oldGolden Dawntechnique. Imaginea

duplicate (mirror image) of yourself in front of you. Then transfer

your consciousness and sensation to the duplicate ('body of light').

7) Strongwilling -- Sort oflike creative visualization

experienced in the present. That is you express your strong desire to

project through your willpower while you visualize yourself doing it.

8) The Monroetechniques -- These are a series of steps

developed by Robert Monroe: a) relax the body, b) enter the hypnogogic

state, c) deepen the state, d) develope the senstation of 'vibration',

e) separate from the body. The Monroe Institute has developed some

cassete tapes which are claimed to help in this.

9) Dreamcontrol --This isone ofthe mostimportant tech-

niques. It involves becoming aware that you are dreaming. There are

several ways to do this. Oliver Fox says to look for descrepancies in

the dream to realize you are dreaming. One occult student I know of

visualized a white horse which he could ride wherever he wished to go.

After a time, when the horse appeared in his dreams it was his cue

that he was actually dreaming/projecting. Don Juan tells Castaneda to

look at his hands while he is dreaming. And even the tarot and Cabala

may be used as dream signals.

1364

Another method is to tell yourself each night as you go to sleep, "I

can fly"; then when you do, you will know you are dreaming. Once you

know you are dreaming you can control your dream/OOBE and go anywhere

you want. Repetitive activities will also likely influence your

dreams. For example, if you are on an automobile trip and spend most

of the day driving, you will probably dream about driving. You can

condition yourself to be aware you are dreaming by doing a repetitive

activity many times (walking across

the room or a particular magick ritual, for example). Then when you

dream about it, you will know you are dreaming.

10)Dream expansion--Avariation ondream control.A dream

may be *extended* by imagining it continuing from where it was when

you awaken. Then it is just a simple step to 'astral project' by

directing you 'dream'.

Althoughallthesetechniques mayappearstraightforward,they

all require effort. Astral projection is generally learned.

The astral worldis the "ghostland"into which onepasses

after death. It is sometimes possible to visit with the dead, or you

might be called upon to reassure and assist those who have just passed

over (died) or those who are consciously projecting for the first

time. Many spirits,

1365

elementals and ghosts exist in the astral world. The magician should

feel comfortable there. Tibetan belief is that through proficiency in

OOBE, you no longer need reincarnate after death. The astral world is

extremely

changeable and subject to your thoughts. Your will can control your

movements in the astral world, and if you seem to be going somewhere

non-volitionally ('astral current') it is probably your true will

causing it anyway. You might also experience heightened magical

ability while in the astral realm.

[This is a popular subject, and there may be other files online about

it. Check the MIND file area for OOBE.ARC. This file includes the

following articles --

MIAS.DOC.

MONROE.DOC.

OBEBOOK.AST

OOBE.THR.

TN.TXT.]

1366

REVIEW QUESTIONS

1) What is the relationship between astral projection and

dreams.

2) What is mental projection?

3) List the ten basic methods of astral projection.

BOOK LIST

H.P. Battersby, Man Outside Himself.

Susan J. Blackmore, Beyond the Body.

J.H. Brennan, Astral Doorways.

Robert Crookall, The Techniques of Astral Projection.

Denning and Phillips, The Llewellyn Practical Guide to Astral

Projection.

Oliver Fox, Astral Projection.

Gavin & Yvonne Frost, Astral Travel.

Celia Green, Out-of-the-body Experiences.

Richard A. Greene, The Handbook of Astral Projection.

Herbert Greenhouse, The Astral Journey.

Jack London, Star Rover (historical occult novel).

Janet Mitchell, Out of Body Experiences.

Robert Monroe, Journeys Out of the Body.

Robert E. Moser, Mental and Astral Projection.

1367

Muldoon and Carrington, The Projection of the Astral Body.

Ophiel, The Art and Practice of Astral Projection.

A.E. Powell, The Astral Body.

D. Scott Rogo, Leaving the Body.

J.M. Shay, Out of the Body Consciousness.

Susy Smith, The Enigma of Out-of-the-body Travel.

Brad Steiger, The Mind Travelers.

Yram, Practical Astral Projection.

========

Phil Hansford, 4/88

Mysteria

(818) 353-8891 (modem)

1368

Copyright (c) 1988 by Phil Hansford. This article is

is licenced for free non-commercial distribution only.

-----------------------------------------------------------

** MAGICK 10 -- CABALA **

Western magick isbased uponthe Cabala,a Jewishmystical

traditon first written down in 12th and 13th century southern France

and Spain. It was oral before that; and it contains the "lost"

knowledge of the ancients, possibly going back to Egypt and before.

The most important Cabalistic

books are SEPHIR YETZIRAH (The Book of Creation), and the ZOHAR (Book

of Splendor). Through Cabalistic philosophy we are able to classify

and "pigeon-hole" all of existence.

The fourworlds are recognizedin theCabala, but theyare

given Hebrew names. Thus -- Assiah, physical; Yetzirah, astral;

Briah, mental; and Atziluth, spiritual; as shown in the chart.

WORLD NAME MEANING ATTRIBUTE

===== ==== ======= =========

spiritual Atziluth Archetypal World pure deity

mental Briah Creative World archangels

1369

astral Yetzirah Formative World angels

physical Assiah Material World action

The divine name of God is TETRAGRAMMATON (or name of four letters)

made from the Hebrew letters YOD HE VAU HE (English YHVH). Of the four

letters, YOD corresponds with Atziluth and the element of fire; the

first HE corresponds with Briah and water. These first two letters

make up a yang-yin pair (respectively). The other two letters also

form a yang-yin

pair (respectively), with the VAU corresponding with Yetzirah and air;

while the second HE corresponds with Assiah and the element of earth.

TheCabalistic partsofthe souluse newnames forthe three

highest vehicles of consciousness. NESHAMAH (Divine Soul) is the

Spiritual body; RUAH (Moral Soul) is the Mental body; and NEFESH

(Animal Soul) is the Astral body.

1370

An importantattributeoftheCabala istheSEFIROTICTREE(or

"Tree of Life", Otz Chieem). The Sefirotic Tree is a diagram of the

universe made up of the ten SEFIROTH (primal numbers or orders of

creation) drawn as circles upon the Tree in a decending pattern from

the highest aspect of God at the top to the most physical aspect of

our world at the bottom. As can be seen in the accompanying diagram,

the sefiroth are connected together with numbered lines, called paths.

/ (1)

/ |

/ |

(3) /----------|--------- (2)

| | |

1371

| | |

| | |

(5)------------|---------/ (4)

| | / |

| | / |

| (6)/ |

| / | |

| / | |

| / | |

(8)/-----------|-------- (7)

| /

| /

| /

((9)/

|

|

(10)

This is my attempt to draw a Sefirotic Tree using ASCII characters.

Several paths are omitted (15, 17, 29, 31). Please refer to a printed

diagram (in most any book on Cabala) for a better illustration.

----------------------------------------------------------

1372

Above theTree is theinfinite void-- the unknowable,un-

manifest God as Divine Light -- the three veils of negative existence:

Ain, Ain Sof, and Ain Sof Aur. The Divine Light (Ain Sof Aur) is made

manifest by the first sefira where it is transformed into positive

existence. Emanations of energy (magical current) flow from the first

sefira (Source) along the paths into other sefiroth which transform

and emanate to lower and lower sefiroth. In Adam Kadman (primal or

ideal man) the sefiroth fit upon the

physical body; note the similarity to the chakras. The process of

creation is one of emanation from the spiritual at the top of the Tree

to the physical world (Sink) at the bottom. All current which is

Sourced into the Tree must also be Sinked (earthed). That is, magical

energy set in motion

by ritual shoud be used up in the physical world whether or not the

ritual was a success.

Sefiroth1, 2,and 3on theTree form theSupernal Triangle

which is beyond normal human experience in the world of Atziluth. The

first sefira, KETHER, is the supreme *crown* of God; it signifies pure

Being, and is the Source. Kether is androgynous. Immediately arising

from Kether are

two further emanations. The second sefira is HOKMAH, the *wisdom* of

God and the masculine force of the universe. Third is BINAH, the

*understanding* or intelligence of God; this is the supernal mother.

1373

Between theSupernals and theother seven sefirothis the

Abyss -- a great gulf which forever separates ideal from actual.

Within the Abyss an 11th sefira, DAATH, the *knowledge* of God is

sometimes placed.

The second triangle, comprised of the 4th,5th, and 6th

sefiroth in the world of Briah, is sometimes called the Mental Tri-

angle. Sefira 4, HESED, the *love* or mercy of God, is male and

positive. The 5th sefira, GEVURAH, the power or *strength* of God

complements Hesed as justice. Sixth is TIFARETH, as the compassion or

*beauty* of God; the heart of the universe.

1374

Thethird orAstralTriangle containssefiroth7, 8,and 9in

Yetzirah. Sefira 7, NETSAH, is the lasting endurance or *victory* of

God. Complementing Netsah is 8, HOD, the majesty or *splendor* of God.

The 9th sefira, YESOD, the *foundation* of the world, is linked with

the moon, hence the tides and the libido. Yesod is experienced as

dream consciousness, and is very important in magick and astral

projection.

Finally,at thephysicalworld ofAssiah isthe10th sefira,

MALKUTH, the *kindgom* of God, and the basis of all material creation.

We experience Malkuth as sense consciousness.

TheSefirotic Treehasthree verticalcolumns or*pillars*.

As you face the tree, the pillar on the right, headed by Hokmah and

ending with Netsah, is called the Pillar of Mercy and has light/mascu-

line (yang) qualities. The pillar on the left, headed by Binah and

ending with Hod, is the Pillar of Severity with dark/feminine (yin)

qualities. The Middle Pillar between them equilibriates the two

opposites, and is the *Shekhinah*, or feminine counterpart of God.

The *klippoth*, or evil demons, generally in Assiah, represent un-

balanced forces or excesses.

1375

Allthe attributesoftheuniverse fitlikepiecesof apuzzle

upon the Sefirotic Tree. Each numbered part is a numeric key to the

various correspondence tables, such as Crowley's '777'. The sefirotic

tree has its parts variously colored and each sefira has a color; in

fact the paths which run between the sefiroth have their own colors

too. There are four major color scales for the sefirotic tree and

each color scale corresponds with one of the four worlds. That means

we are dealing with not just one sefirotic tree, but actually with a

separate tree for each of the four worlds; although it is easier to

think of it as the same tree with a different color scale. The Queen

(Briah) and King (Atziluth) scales are

the most important. There is also the Empress scale (Assiah), and the

Emperor scale (Yetzirah).

1376

TheQueen andKing scalesfor thesefiroth areshown below.

(Note that when 4 colors are listed toghether, the sefira is divided

into quarters and the first color is assigned to the upper quarter,

the 2nd color to the right quarter, the 3rd color to the left quarter,

and the last color to the lower quarter.)

KEY QUEEN SCALE KING SCALE

=== =========== ==========

1 pure white brilliance brilliance

2 gray pure soft blue

3 black crimson

4 blue deep violet

5 scarlet red orange

6 yellow (gold) clear pink rose

7 emerald green amber

8 orange violet purple

9 violet indigo

10 citrine, olive, russet, yellow

and black

The 22 paths connectthe sefiroth together. These paths

correspond with the 22 letters of the Hebrew alphabet, as based upon

the SEFIR YETZIRAH. Due to the nature of the Hebrew alphabet (some

1377

letters can take two forms) SEFIR YETZIRAH divides each of two of the

letters into two (dual) parts. For this reason, it is necessary to

divide each of the two related paths into two (dual) parts. These are

numbered 31, 31b (bisected); 32, 32b. Yet when these paths are drawn

on the sefirotic tree they are usually shown undivided (and numbered

simply 31, and 32). The following

table shows the colors and location of the paths in relation to the

sefiroth. You will want to add the path numbers to the illustration of

the sefirotic tree, or draw a new tree. Some writers may refer to "32

paths", by calling the sefiroth "paths" 1-10.

1378

KEY JOINS SEFIROTH QUEEN SCALE KING SCALE

=== ============== =========== ==========

11 1 - 2 sky blue brt. pale yellow

12 1 - 3 purple yellow

13 1 - 6 silver blue

14 2 - 3 sky blue emerald green

15 2 - 6 red scarlet

16 2 - 4 deep indigo red orange

17 3 - 6 pale mauve orange

18 3 - 5 maroon amber

19 4 - 5 deep purple greenish yellow

20 4 - 6 slate gray yellowish green

21 4 - 7 blue violet

22 5 - 6 blue emerald green

23 5 - 8 sea green deep blue

24 6 - 7 dull brown green blue

25 6 - 9 yellow blue

26 6 - 8 black indigo

27 7 - 8 red scarlet

28 7 - 9 sky blue violet

29 7 - 10 buff, flecked crimson (ultra-

silver-white violet)

30 8 - 9 gold yellow orange

31 8 - 10 vermilion glowing orange-

1379

scarlet

32 9 - 10 black indigo

31b deep purple, white merging

nearly black into gray

32b amber citrine, olive,

russet, black

Thequeenand kingscalesarecomplementary. Alsocomplemen-

tary are the paths and the sefiroth. Traditional use of the queen

scale sefiroth will find the king scale as paths and vice versa. The

use of complementary scales is based upon the idea of balance. A tree

composed of sefiroth in the queen scale and paths in the king scale is

all you need for most magick. Although correspondences are what work

for you, there is said to be an ancient tradition surrounding the

conventional color scales and it may be helpful to lock into the

energy associated with them.

1380

From themagical pointof view,the Treeof Lifeis a mapof

consciousness which is useful for understanding and attaining various

states of consciousness. In cabalistic magick we are concerned with

the linking of higher energy to lower levels on the tree. That very

thing takes place naturally as well, in nature and in life. A subject

in itself is cabalistic meditation (pathwork, or the way of return),

in which we attempt to climb up the tree (ladder of lights) to attain

union with divinity.

REVIEW QUESTIONS

1) What is the sefirotic tree?

2) How is the queen scale used in magick?

3) What is a path? How many are there?

1381

BOOK LIST

J. Abelson, Jewish Mysticism

Edward Albertson, Understanding the Kabbalah

Bernard J. Babmerger, Fallen Angels

Richard Cavendish, The Black Arts

______, editorial comments to "Cabala", Man Myth and Magic

Aleister Crowley, The Book of Thoth

______, 777 Revised

Denning and Phillips, The Magical Philosophy

______, Magical States of Consciousness (on pathworking)

A.D. Duncan, The Christ, Psychotherapy and Magic

Dion Fortune, The Mystical Qabalah

Adolphe Frank, The Kabbalah: The Religious Philosophy

of the Hebrews

Perle Epstein, Kabbalah, the Way of the Jewish Mystic

William Gray, The Talking Tree

Stephan A. Hoeller, The Royal Road

Isidor Kalish, Sepher Yezirah: A Book on Creation

Alta J. LaDage, Occult Psychology

Bernhard Pick, The Cabala: Its Influence on Judaism and

Christianity

Charles Ponce, Kabbalah: An Introduction and Illumination

for the World Today

Henry B. Pullen-Burry, Qabalism

1382

Israel Regardie, A Garden of Pomegranets

______, The Golden Dawn

______, The Middle Pillar

Leo Schaya, The Universal Meaning of the Kabbalah

Gershom Scholem, Kabbalah

______, Major Trends in Jewish Mysticism

______, On the Kabbalah and Its Symbolism

______, Zohar: The Book of Splendor

Arthur Edward Waite, The Holy Kabbalah

R.J. Zwi Werblowsky, "Cabala", Man, Myth and Magic

William Wynn Wescott, An Introduction to the Study of

the Kabalah

______, Sepher Yetzirah

========

Phil Hansford, 4/88

MYSTERIA

(818) 353-8891 (modem)

P.O. Box 83

Tujunga, CA 91042

1383

Copyright (c) 1988 by Phil Hansford. This article is

is licenced for free non-commercial distribution only.

----------------------------------------------------------

** MAGICK 11 -- PSYCHIC ENERGY **

We have seen in the theories of magick, that there isa

definite relationship between the 'inner' and 'outer' worlds. We saw

this in the theory of the microcosm and the macrocosm; in the four

worlds; in the theory of correspondences; and also in the Cabala and

Tree of Life. This relationship between inner and outer is very

important. And it means quite simply that success (or lack of it) in

one world (inner or outer) influences success (or lack of it) in the

other. Therefore developing of magical ability is more than meditation

and magical practice, for it

implies mastery of the four worlds. The developed magician is not only

master of the inner worlds; he is also master of himself.

Thisis notto implythat successfulmagicians areall mil-

lionaires (or whatever standard people measure success by), but it

should mean that they are basically pleasant people, at least; no

serious hangups. The developed magician is described as a 'king' in

the Book of the Law. This means simply that he has full control over

1384

all aspects of his physical and inner life. He should be who he wants

to be, doing what he wants to do.

PLANETARY CORRESPONDENCES

The*numbers* in thetables and diagramof the preceeding

lesson on Cabala are the 'key' numbers which we find in various

*correspondence tables* (such as Crowley's '777'). One important set

of correspondences for the planets, is shown below...

KEY PLANET METAL ATTRIBUTE

=== ====== ===== =========

3 Saturn lead home

4 Jupiter tin luck, wealth

5 Mars iron anger, war-like

6 Sun gold vitality

7 Venus copper love

8 Mercury mercury knowledge

9 Moon silver emotions, travel

1385

Notice that we have included the metal which is associated with the

planet, as well as common attributes of each planet. The theory of

Cabalistic magick is to select the appropriate planet for the desired

result. The attribute column will assist in that selection. Once a

particular planet is determined, an entity is selected from the

correspondence tables by matching the key number. A set of correspon-

dence tables may be available on this board as a separate file (777.A-

RC). Additionally, a list of selected deities from several popular

pantheons and with a brief description about them may be available on

this board as GODS.LST.

AlthoughHebrewMysticismistheoriginalsourceofCabalistic

ideas, it is mostly unconcerned with the magical implications of those

ideas. How can a religious philosophy which is monotheistic lend

credibility to a polytheistic approach? Various deities are understood

as *aspects* or *qualities* of the Supreme God. This is not a con-

tradiction, merely a restatement of the microcosm-macrocosm idea once

again. The Sefirotic Tree, in its representation of the universe is

the Macrocosm. While it could be said that any single sefiroth has its

own separate qualities, it remains, nonetheless, a part of the whole

tree, and

a part of the macrocosm. As a result, virtually any pantheon or belief

system is compatible with the Cabala.

1386

WILLPOWER AND MAGICK

Western magick has traditionallyplaced a great deal of

emphasis upon the use of willpower as a means of development and

self-mastery. But this may not be the best method in the long run.

Isaac Bonewitz describes how the subconscious will sometimes rebel

against willpower with 'spectacular results'. It is far better to run

one's life democratically.

HawaiianKahunamagick describesthe'threeselves', ie.the

lower self (or subconscious), the middle self (or normal conscious-

ness), and the high self (spirit or Holy Guardian Angel). Enlighten-

ment in the Hawaiian system consists of unification of the three

selves. They become 'buddies'. Enlightenment does not come from great

change. It comes from great acceptance. Continual effort at becoming

better takes you nowhere. For becoming it is not being it. The

unification is achieved by first developing communication with the

subconscious and later with the high self also. Simple exercises with

a pendulum, automatic writing, raised finger responses, self hypnosis,

recording and analysis of dreams etc. facilitate communication with

the subconscious. At first communication with the high self must be

via the subconscious, but later it is possible to go direct to it.

1387

PSYCHIC ENERGY

Manyoccult groupsfollowan energymodel formagickand the

physical body. This model (or theory) equates psychic energy with

kundalini/prana/sexual or life force energy. The ideal of kundalini

yoga is thus to raise the kundalini to the higher chakras (especially

ajna and

sahasrara) thereby enhancing psychic/magick powers. The release of

psychic energy is also relevant to mental control, good health and

longevity, and the attainment of 'cosmic consciousness'. Meditation

and yoga is used to

liberate psychic energy so that it can be used for magical purposes.

But there are other ways to liberate psychic energy. Many of these

techniques will act as a mental catharsis in the sense of invigorating

the psyche and

resulting in improved intellectual and physical performance.

1) Psychotherapyof certain types whichreleases pent up

psychological energy.

2)Overcoming mindgames,hangups, andinhibitions. Thisis

the basis of all listed practices, as hangups waste psychic energy.

Certain psychotropic drugs may have this affect. Also the 'kicks' from

'risks' like skydiving.

1388

3) Vigorousdance and physicalexercise --to the pointof

'second wind'.

4) 'Desirelessness' and various religious practices.

5) The way of return, and various other mystical practices.

6)Atavistic resurgence.Thislast itemdeserves someextra

mention. It was one of Austin Spare's methods. It means to contact

the primitive emotions deep within the psyche. In a sense it is

regressive. However, there is power there, if you are able to control

it.

1389

Wehave seenhowmagical theoryis baseduponthe assumption

that psychic phenomena is real. If this is so, then magick is also

real. And we have also seen how magick is the art and science of

causing change in accordance with the will by non-physical means.

Magical philosophy is the

working system of terms, theories, and symbols upon which magick is

based. But magick goes further than that, for as an ancient system of

psychology, magick may be used as is a means of self improvement and

spiritual growth. For magick and mysticism are parallel paths, each

ultimately leading to transcendence.

REVIEW QUESTIONS

1) What do we mean by the relationship between the inner

and outer worlds?

2) What is wrong with willpower?

3) Explain the energy model of magick.

1390

BOOK LIST

P.E.I. Bonewitz, Hawaiian Magic (tape).

Pete Carrol, Liber Null.

------, Psychonaut.

John Heriot, Teaching Yourself White Magic.

Allan P. Lewis, Clearing Your Lifepath.

Max Freedom Long, The Secret Science Behind Miracles.

------, The Secret Science At Work.

Stephen Mace, Stealing the Fire from Heaven.

Julian Wilde, Grimoire of Chaos Magick.

========

Phil Hansford, 4/88

Mysteria

(818) 353-8891 (modem)

P.O. Box 83

Tujunga, CA 91042

1391

---

Practical Applications of the Chaossphere

by Fra.: Neonfaust

The Chaossphere is the prime working tool of Chaos magicians and the

Magical Pact of the Illuminates of Thanateros (IOT). The physical

Chaossphere has a vast range of applications of which a few shall be

briefly delineated here:

Meditation employing the Chaossphere:

1, The Chaossphere is a symbol of the primeval Big Bang, it maybe

considered as a "frozen explosion" or even as "frozen information".

Regard the Chaossphere in a relaxed state, using the 180* stare if

you prefer. After a while shut your eyes and meditate on the

creative powers of Chaos. Chaos is not disorder let alone entropy

but rather the sum total of all possibillities incumbent in

existence and the unmanifest as a whole. In this manner you will

open the doors to the magickal multiversum for yourself.

2, Proceed as described above simultaneously meditating on

Nietzsches Zarathustra admonition:

"I say unto you: a man must have chaos yet within him to be able to

give birth to a dancing star. I say unto you: ye have chaos yet

within you."

You can have this statement read aloud to you by a partner or friend

during your meditation (or use a cassette recording). Experience

shows that this will greatly enhance the effect described above

under item number 1.

1392

Sigil charging employing the Chaossphere:

In lieu of other charging techniques you can project the magickal

sigil activation into the Chaossphere; banishing (preferably by

laughter) should follow immediately. Afterwards aim to forget the

whole magickal operation as thoroughly as possible to avoid

interference with the sigil`s operation by the unwanted rise of

consciousness of said operation/sigil and resultant inhibiting

psychic censor activity.

Drawing energy employing the Chaossphere:

To be performed preferably after a meditation with the Chaos-

sphere (see above); regard the Chaossphere in a very intensive manner

for a while and stretch your palms in its direction. Now close your

eyes fully or halfway and suck in the powers of Chaos through your

palms while inhaling; exhaling, distribute the energies all over your

body or store them in the Hara centre (appr. three fingers` width

below the navel). You will probably experience these energies as a

warm or cool current, possibly as a slightly tingling sensation.

Telepathy employing the Chaossphere:

During a partner experiment participants concentrate on the

Chaossphere (can also be performed with different participants

working on different locations); observe in a very relaxed state

messages, information and/or images rising from the unconscious.

Advanced magicians will find that this experiment can be performed

successfully via great distances even without participants

practising simultaneously. For Chaos (= pure information) is not

restricted by space and time.

1393

Astral projection and lucid dreaming employing the Chaossphere:

1, Using the 180* stare regard the Chaossphere until you ex-

perience a strong suction emerging from the sphere and pulling at your

"psychic entrails". This can frequently even be felt as a strong

physical sensation. Give way to this suction and let your astral

body emerge gradually. In the beginning this should be practised

partially, ie. the astral body portion extracted increasing with

every subsequent attempt. Thus, you may for example only project

half an arm the first time, the full at the next go etc. Finally the

astral body should emerge totally. Be aware that astral projection

may demand weeks` or months` dedicated practice to succeed, depending

on personal talent and inhibitions. Incidentally, the same technique

may be used to extract the magickal doppelganger, personal daemons

etc.

2, Immediately before dropping off to sleep visualize the

Chaossphere as accurately as possible and continue as described

above. This will induce either stronger astral projection or lucid

dreaming or both. This has proved to be an extremely powerful

exercise, but it is strongly suggested that you attempt it only

after having acquired a thorough working knowledge with the variaant

described above under item 1. (If you start off with mental working

chances are that you will very soon become severely sloppy without

even being aware of the fact; this may in turn inhibit control of

magickal powers and could lead to obsession.) You may also want to

wake yourself up at 4 a.m. and give this exercise a try for a few

minutes before dropping off to sleep again. Take care to note your

dreams next thing in the morning, do not - repeat: DO NOT! - rely on

your memory alone.

1394

Activating psychogones/chaoservitors employing the Chaossphere:

Use the Chaossphere as a "base camp" and "home" for psychogones/-

chaoservitors and/or as a form of "launching pad". In case of the

former the Chaossphere presents itself as a high class power recep-

tacle and storage battery from which you can extract your psycho-

gones/chaoservitors into the Chaossphere as you would with sigils to

be activated; thus, the Chaossphere will become a gate to the Sphere

of Chaos for your magickal entities in which (and from which) they

will become active in accord with your bidding.

Charging magical objects employing Chaossphere:

Magical objects such as talismans, amulets, fetishes etc. can be

charged with the aid of the Chaossphere by fastening them to the

sphere or its tip during a ritual, placing them under it etc. while

directing the energies of Chaos into the objects in question.

Combat magic training employing the Chaossphere:

During combat magical training the Chaossphere is particularly

suited as a power storage battery out of which the magician draws

Magis or Mana. It is furthermore used as a combat target while

practising the kiai or other battle cries and martial arts Chi

techniques. In the same manner, magickal energy bolts, curses, words

of powers and strong affections are hurled emphatically into the

Chaossphere where they may be stored for further use.

1395

Charging the Chaossphere:

Experience has shown that the Chaossphere does not demand a

special

charging by ritual etc. Rather, the charging takes place alone by

its practical application. Should you desire to incorporate magickal

"condensator" fluids or solids (eg. as used for charging magickal

mirrors) this can easily be achieved by unscrewing the tips and

replacing them after filling in the condensator.

1396

---

THE PACT (IOT) - The Story So Far

by Pete Carroll

In 1976 in an abandoned ammunition dump dug deep into a mountain

somewhere in the Rhineland, two magicians, one English, one German

announced the formation of a magical order with the celebration of a

Mass of Chaos in the company of a couple of dozen other magicians.

Soon after we emerged from the bowels of the mountain a localized

tornado hit immediate area. This was but a small portent of things

to come.

We left the mountain with no particular idea other than to form an

Order such as had never existed before, that would break the

existing mold and provide a vehicle for Chaos Magic. A year later

some of us met in a splendid Austrian castle and formally arranged

ourselves into the Magical Pact of the Illuminates of Thanateros,

using as a basis a simple structure of four grades and five offices

that I had devised in the meantime. Since then the Pact has evoked a

veritable whirlwind of activity, and at the time of writing counts

some sixteen temples in the UK, Germany, Austria, Switzerland,

Australia and the USA. A meeting for all members is now held

annually, usually at the same original castle (Burg Lockenhaus,

Austria, 2.-6.August 1991 followed by an Exercitium open for all).

It is always a wild experimental gathering during which plenty of

hard work is being done. In devising a structure I sought mainly to

avoid the mistakes of previous established orders such as the Golden

Dawn and the Ordo Templi Orientis. A certain division of labour is

essential just to ensure that people take responsibility for

organizing that which needs organizing. Beyond that it seems an

absurdity to form an order on the basis of one or a few persons

1397

adopting the role of great guru almighty. Their bluff must

eventually be called, and such organisations are unlikely to advance

beyond whatever set of ideas they start with. Crowley had to break

with the Golden Dawn to make his own contribution to magic, and

Austin Spare had to break with Crowley in his turn. Such progress

through schism is an idiotic waste of time and effort. Any

contemporary order which wishes to remain alive, exciting and

innovative requires a structure or at least a communication network

to exist at all, but dogmatic ideas, rigid hierarchies and fixed

teachings and beliefs will kill its creative spirit rapidly.

Thus in the Pact, the individual temples, which are its basic unit,

experiment with whatever techniques, rituals and ideas they please,

and exchange results and inspirations through newsletters,

magazines, a computerized electronic mailbox system, inter-temple

visits and the annual Pact meeting. There is thus a natural

selection of ideas. Techniques, Spells and Rituals which are found

to be really useful become used and expanded upon whilst the less

effective material is forgotten. Those members who enter the Pact

bubbling over with ideas are encouraged to put them into use

immediately. Naturally in an organisation such as this there is less

emphasis on discipline than on enthusiasm and creativity. The Pact is

more interested in those who can experience magic as a living thing,

than in those who can merely follow instructions. Indeed the only

power the Pact reserves over its members is the right of expulsion

for extreme non-fraternal behaviour or for bringing the Pact into

danger. The Pact has but two aims. Firstly the pursuit of the Great

Work of Magic and pleasures and profits attendant to this Quest.

Secondly to act as a Psychohistoric Force in the Battle for the

Aeon. To fulfill the first aim we provide communication facilities

that enable us to work together and develop our own magics through

1398

the exchange of ideas and information. Esoterics should also be fun.

If you don`t enjoy doing magic you are probably doing something

wrong. The profits are entirely whatever rewards individuals can

make from their own magic. There are no membership fees and the

annual Pact meeting is free and funded by seminars and exercitiums

that some members hold for the general public plus any members who

wish to attend. The somewhat grandiosely phrased Psychohistoric

action in the Battle for the Aeon, consists mainly in spreading the

philosophy of magical paradigm where we can, in print and by word of

mouth, although we occasionally perform acts of magic to hasten

things along.

The magical techniques and philosophy of the Pact are mainly Chaoist

in inspiration. Chaos Magic calls for a concentration of the actual

mechanics at work when planning acts of evocation, divination,

enchantment, invocation and illumination. It is techniques and

intention that are important in successful magic. The most Important

Techniques are those which adjust subconscious belief. Subconscious

belief controls both the self or selves and the world. So long as

this is never forgotten one can structure a ritual or spell with

just about any form of symbolism from Tibetan Tantra to Icelandic

Runelore. And indeed, where else but in the Pact could you find

magicians experimenting with Runic Sex Magic? Well perhaps you will

find other examples. I notice the eclectic approach becoming ever

more pervasive in esoterics. Insights and ideas are now poached

shamelessly from one so-called tradition to another, but this is how

it should be, and Chaos Magic boldly encourages the meta-tradition

which takes anything and everything that is effective from all

traditions to create an explosive mixture.

1399

So, on with the pursuit of the Great Work of Magic, with whatever

forms of Techno-Shamanism, Tantric Goetia or Greco-Egyptian Quantum

Physics we can make work for us. There are worlds within us, and the

universe is infinitely more weird, I`m sure, than all our theories

put together. Hopefully, some of the explosives the Pact cooks up

can propel us a little further into these strange domains. I have no

idea how this years Pact meeting will unfold, except that there will

be magicians from many lands seated in a huge circle ready to offer

their specialities in everything from Buddhist sorcery through Norse

wyrdcraft and Chaos mathematical investment schemes to Voodoo and

Ice Magics. We have the technology and we`re crazy enough to use it!

The Pact may be contacted in the US care of:

Temple Oblivion, P.O.Box 18514, Encino CA 91416-8514

1400

1402

Blackout and Sigils Fra.: Apfelmann

The blackout or as it is commonly referred to, the death posture, is the technique that the late Austin Osman Spare refined for his own magical use and which has been adopted by chaoists, solo and group, world wide as its popularity has been increased by the works of the IOT over the last decade or so.

The normal procedure, as many will undoubtedly be familiar with, (and this is only one of its uses) is that a sigil/glyph of desire is held in the mind`s eye whilst in what we all refer to as the death posture e.g., stood on tiptoe, arms locked behind the head, body stretched to its limit, deep spasmodic breathing, until total exhaustion and inevitably one blacks out, the sigil is then lost to the mind of the inner and the banished of laughter is evoked to prevent the resurfacing of the said sigil.

Anyone who has used this technique for the above said purpose, will have at sometime or another experienced, even if just slightly, difficulty in holding the posture long enough for the desired gnosis to take effect sufficiently for blackout. And due to this difficulty, a well planned ritual can be a well planned waste of time as the desired result is not implanted properly.

A technique that has been repeatedly employed by myself on such occasions is based upon the same principles as the death posture but as I have found, a little easier and without pitfalls that one can experience with A.O. Spare`s technique.

This technique is a strange mixture of inhibitory and excitatory gnosis, forced overbreathing, dancing or spinning, and of course exhaus- tion. The end result is of necessity for this process the blackout, which is as we know, of the inhibitory gnosis. I will now explain how this technique is employed by one for the insertion of sigils for whatever purpose one feels the need.

First one has to sigilise the desire in any form that one may wish, but in all cases and especially this one, it must be very easy to visual- ise. Once that has been achieved, one may then begin to design the ritual for that particular purpose in mind. Banishings and invocations may be employed, if so wished, this is, however, not a necessity for the suc- cessful outcome of this process. At the culmination of the rite the individual starts the overbreathing, panting deeply and spasmodically and at the same time visualising the sigil as vividly as you possible can, bright, intense and very clear as the overbreathing continues. Then when you feel that the time is right, start your spinning round and round, still overbreathing and still holding your visualised sigil in your mind`s eye. Music can be played for a background to the dancing, tom toms or any other drum is rather excellent background sound for this purpose. When the individual has reached a state of sheer exhaustion, very dizzy, sweating and ready to drop, he or she then, still spinning and overbreathing and of course holding the visulised sigil in mind, works their way to the centre of the circle or working area.

1403

There a partner, either active or passive to the rite, (in other words, if a solo worker, try to get someone to help you with this part) stops you spinning and grabs you in a bear hug lifting you off the ground and squeezing you about the solar plexus, where a large network of nerves lie. At this precise moment the music, if any has been employed, is stopped, and death-like silence is kept. The practitioner holds his or her breath whilst being squeezed and the sigil is visualised as if burning with bright, white heat as its image is burnt into your mind. Within seconds the blackout will occur and the sigil is lost to the mind. At this point it is important that your partner lets you drop to the floor, unless that is you wish to return to primal chaos!

On coming round, in most cases, you should evoke laughter to banish the sigil and all thoughts thereof, your laughter breaks that silence and the rite is finished in whatever manner wished.

With fractalic greetings and laughter * Fra.: Apfelmann *

1404

---

Chaoism & Chaos Magic, A Personal View by Pete Carroll

As there are as many Chaos Magicians as there are Chaoists

practising magic, I cannot speak for the subject in general but only

for my own Chaoism and Chaos Magic.

However, if you want a one-line definition with which most Chaoists

would probably not disagree, then I offer the following. Chaoists

usually accept the meta-belief that belief is a tool for achieving

effects; it is not an end in itself.

It is easy to see how other people and cultures are the victims of

their own beliefs. The horrors of Islam and the ghasty state of

politics in sub-Saharan Africa, are obvious examples, but we rarely

pause to consider the extent to which we are the victims of our own

beliefs, and the ability we have to modify them if we wish.

It is perhaps worth considering the recent history of belief in

Western cultures before mounting an attack on the very foundations

of the contemporary world view. For about a millenia and a half the

existence of "God" was an incontrovertible fact of life in

Christendom. It was never questioned or thought to be questionable.

Hideous wars and persecutions were conducted to support one

interpretation of deity against another. Learned men wrote thousands

of books of theoology debating points which seem utterly tedious and

idiotic to us now, but the central question of the existence of

"God" was never considered. Yet now, the belief in "God" as the

author of most of what goes on in the world has been almost

competely abandoned, and belief in even the existence of an absentee

"God" is in most places fading. Satanism as an anti-religious

gesture is now a waste of iconoclastic talent. The alchemists,

1405

sorcerers and scientists of the late Middle Ages and the Renaissance

won a stupendous posthumous victory. Their questioning of the

medieval world view started a rot that brought the whole edifice

down eventually.

We can laugh looking back on it now, but I assert that we now live

under a collective obsession which is even more powerful and will

appear equally limiting and ridiculous to future historians.

Since the eighteenth century European enlightment, a belief has grown

to the point where it is now so all-pervasive, and so fundamental a

part of the Western world view, that one is generally considered mad

if one questions it. This is a belief that has proved so powerful

and useful that virtually everyone in the Western world accept it

without question. Even those who try to maintain a belief in "God"

tend to place more actual faith in this new belief for most

practical purposes.

I am about to reveal what this fundamental contemporary belief

is. Most of you will think it is so obvious a fact that it can,

hardly be called a belief. That, however, is a meassure of its extror-

dinary power over us. Most of you will think me a madman or a fool to

even question it. Few of you will be able to imagine what it would be

like not to believe it, or that it would be possible to replace it

with something else. Here it is: the dominant belief in all Western

Cultures is that this universe runs on material causality and is

thus comprehensible to reason. Virtually everyone also maintains a

secondary belief that contradicts this - the belief that they have

something called free will, although they are unable to specify what

this is - but I will deal with that later.

1406

We spend billions every year indoctrinating our young with the

primary belief in material causality in our schools. Our language,

our logic, and most of our machines, are built largely upon this

belief. We regard it as more reliable than "God".

Now, it has been one of the functions of the Magician to try and

break through to something beyond the normal. My own magical quest

has always had a strongly antinomian and iconoclastic element, and I

long ago decided to go for broke and attack the primary beliefs of

our culture. Religion is too easy a target as it is already fatally

disabled by our ancestors, the Renaissance sorcerers and scientists.

Contemporary Satanists are waisting their efforts.

Ideology is thankfully beeing gradually replaced with economics. The

main thrust of my Chaoism is against the doctrine of material

causality and secondarily against most of the nonsense that passes

for modern psychology.

Anyway, now I have to firstly try and convince you that there is

something seriously wrong with material causality, and that there is

something that could supersede it as a belief. These are vitally

important questions for magicians, for since the demise of

essentially spiritual descriptions of magic, the belief in material

causality has been increasingly used in a haphazard fashion to form

various ill-conceived metaphors such as "magical energy" or "magical

force" which are tactily presumed to be something analogous to

static electricity or radio waves. This is, I think, complete

bullshit. Magic can sometimes be induced to behave a bit like this,

but it is not a very effective description.

Before attempting a frontal assault on material causality I shall

1407

backtrack a little to gather ammunition. Few people noticed that in

the 1930`s a serious crack was discovered in the fabric of material

causality which, on the grounds of faith alone, was supposed to

cover everything. This crack was called Quantum Physics, and it was

pre-eminently Niels Bohr who, with his Copenhagen Interpretation,

poked a finger into the crack and prised open a wrap to reveal a

different reality.

Basically Bohr showed that this reality is better modelled by a

description of non-material causality operating probabilistically

not deterministically. This may sound tame at first, but the

implications for our everyday view of the world and for our theories

of magic are awesome. It brought to an end the era of the clockwork

universe paradigm which began over two hundred years ago and which

almost everyone still believes in their guts, even if they cannot

formulate it precisely. I urge magicians everywhere to give thanks

by drinking what is probably the best lager in the world, for it was

the Carlsberg Brewery in Copenhagen that supported Bohr and his

colleagues while they did the physics.

The majority of straight scientists find quantum physics as

distasteful as a priest would find witch-craft. If they have to use

it they prefer not to think about the implications. Even Einstein,

who started quantum physics going but made his major contribution in

Relativity, felt repelled by its implications, on ground of

scientific faith and residual Judaic belief, and wasted much of his

later life campaining fruitlessly against it.

1408

Quantum physics says to me that not only is magic possible in a

world that is infinitely Chaotic than we thought, but that magic is

central to the functioning of this universe. This is a magical

universe not a clockwork one. Causal materialist beliefs were a

liberating and refreshing breath of fresh air after a millenia and a

half of monotheism, but now, at their zenith, they have become

tyranny. Relativity and the fundamental physics associated with it

are probably close to a final refinement of the causal materialist

paradigm, and as such they now seem a terrible prison. For all

practical purposes they confine us to this planet forever and rule

out magic from our lives. Quantum physics, which I believe currently

to be basically an investigation of the magical phenomena underlying

the reality most people have perceived as non-magical for the last

two hundred years, shows us a way out.

It may be some time before any significant portion of humanity

learns to believe the new paradigm in their guts and live accordingly,

but eventually they will. Until then it is bound to sound like discom-

bobulating gobbledgegook or tarted-up intellectualism to most people.

I would like to mention my other favourite iconoclasm in passing

without explanation. I reject the conventional view of post-mono-

theistic Western psychology that we are individual unitary beings

possessing free will. I prefer the description that we are colonial

beings composed of multiple personalities; although generally unaf-

flicted with the selective amnesia which is the hallmark of this

otherwise omnipresent condition. And that secondly there is no such

thing as free will; although we have the capacity to act randomly, or

perhaps one should say more precisely stochastically, and the propen-

sity to identify with whatever we find ourselves doing as a result.

1409

All the gods and goddesses are within us and non-materially about us

as well, in the form of non-local information.

I consider that all events occur basically by magic; the apparent

causality investigated by classical science is merely the more

statistically reliable end of a spectrum whose other end is complete

Chaos. However, I would like to end with a few words about how my

Chaoism affects my personal activity in what is ordinaryly called

magic.

There are for me two main aspects of magic; the parapsychological

and the psychological. In enchantment and divination I believe that

the magician is attempting to interact with nature via non-material

causality. He is basically exchanging information with his environment

without using his physical faculties. Austin Osman Spare precisely

identified the mental manoeuvres necessary to allow this to occur. The

manoeuvres are startlingly simple and once you have understood them

you can invent an unlimited number of spells and forms of divination.

The manoeuvres are sacred but the forms of their expression are

arbitrary; you can use anything at random. Bohr and Spare are for me

Saints of the Church of Chaos.

1410

I consider that when a magician interacts with those apparently

sentient sources of knowledge, inspiration and parapsychological

ability that used to be called spirits, gods, demons and elementals,

he is tapping into the extraordinary resources that each of us

already contains. When activated they may also receive some input

via non-material causality from outside. Yet since we all contain

such a rich multitude within our own unconscious or subconscious and

can also receive congruent information from the collective

unconsciousness as it were, then the possibilities are practically

limitless. Given the correct technique one can invoke or evoke

anything, even things which did not exist before one thought of

calling them. This may sound like complete Chaos, and I have to

report that my own researches confirm that it is !

Chaos Magic for me means a handful of basic techniques which must

be adhered to strictly to get results, but beyond that it offers a

freedom of expression and intent undreamt of in all previous forms

of magic.

1411

---

The Dark Night of the Soul

Fra.: Apfelmann

-------------------------------------------

"The Dark Night of the Soul" is the name given to that experience

of spiritual desolation that all students of the Occult pass through

at one time or another. It is sometimes charcterised by feelings that

your occult studies or practises are not taken you anywhere, that the

initial success that one is sometimes granted after a few months of

occult working, has suddenly dried up. There comes a desire to give up

on everything, to abandon exercises and meditation, as nothing seems

to be working. St.John of the Cross. a christian mystic, said of this

experience, that it; "...puts the sensory spiritual appetites to

sleep, deadens them, and deprives them of the ability to find pleas-

ure in anything. It binds the imagination, and impeeds it from doing

any good discursive work. It makes the memory cease, the intellect

become dark and unable to understand anything, and hence it causes

the will to become arrid and constrained, and all the faculties empty

and useless. And over this hangs a dense and burdensome cloud, which

afflicts the soul, and keeps it withdrawn from the good."

Though the beginner may view the onset of such an experience with

alarm (I know I did), the "Dark Night" is not something bad or destr-

uctive. In one sense it may be seen as a trial, a test by which the

Gods examine our resolve to continue with occult work, and if you are

not completely whole-hearted about your magical studies, it is during

this period (at its beginning) that you will give up. The Dark Night

of the Soul should be welcomened, once recognised for what it is (I

have always received an innate "warning" just before the onset of such

a period), as a person might welcome an operation that will secure

health and wellbeing. St.John of the Cross embraced the soul`s Dark

1412

Night as a Divine Appointment, calling it a period of "sheer grace"

and adding;

"O guiding Night,

O Night more lovely than Dawn,

O Night that has united the lover with his beloved

Transforming the Lover in her Beloved."

When entering the Dark Night one is overcome by a sense of

spiritual dryness and depression. The notion, in some quarters, that

all such experiences should be avoided, for a peaceful existence,

shows up the superficiality of so much of contemporary living. The

Dark Night is a way of bringing the Soul to stillness, so that deep

psychic transformation may take place. All distractions must be set

aside, and it is no good attempting to fight or channel the bursts of

raw energy that from time to time may course through your being. This

inner compulsion to set everything aside results in the outer depres-

sion, when nothing seems to excite.

1413

The only thing to do is obey your inner voice and become still,

waiting for the inner transformation, (which the "Dark Night" heralds-

), to take place. You may not be aware for a very long time of the

results of that inner change, but when the desire to work comes again

and the depression lifts, the Dark Night has (for a moment) passed. No

one can help during this time, and in many cases there is hardly

anyone to turn for advice. One must disregard the well-meaning advice

of family and friends to "snap out of it" this is no ordinary depres-

sion, but a deep spiritual experience which only those who have passed

through themselves (in other words to a magical retreat) but for many,

as the routines of everyday life prohibits this, all you can do is

cultivate an inner solitude, a stillness and silence of heart, and

wait, (like a chrysalis waits for the inner changes that will result

in a butterfly) for the Transformation to work itself out. There are

many such "Dark Nights" that the occult seeker must pass through

during the mysterious process of mitigation. They are all trials but

experience teaches one to cope more efficiently.

With fractalic greetings and laughter * Fra.: Apfelmann *

1414

---

Liber OZMA

Tim Maroney

----------------------------------------

OOOOOOO "There is no bond

O O that can unite the divided

O O but love:

O O all else is a curse."

OOOOOOO Z M A:

-- AL I:41

"In their rules there was only one clause: DO WHAT YOU WILL"

-- Gargantua, 57

"For the cherub with his flaming sword is hereby commanded to leave

his guard at the tree of life, and when he does, the whole of creat-

ion will be consumed, and appear infinite. and holy whereas it now

appears finite & corrupt" -- THE MARRIAGE OF HEAVEN & HELL, 14

"Every man and every woman is a star."--AL I:3

There is no god but humanity.

1. People have the right to live by their own law --

to live in the way that they will to do:

to work as they will:

to play as they will:

to rest as they will:

to die when and how they will.

1415

2. People have the right to eat what they will:

to drink what they will:

to dwell where they will:

to move as they will on the face of the earth.

3. People have the right to think what they will:

to speak what they will:

to write what they will:

to draw, paint, carve, etch, mould, build as they will:

to dress as they will.

4. People have the right to love as they will :-

"take your fill and will of love as ye will,

when, where, and with whom ye will." -- AL I:51.

5. People have the right to use force to secure their rights.

"For how should I be able to govern others,

when I don't know how to govern myself?" -- Gargantua, 52

"Love is the law, love under will." -- AL I:57

TIM MARONEY

1416

---

Sigil Magic for the Professional Magician

by Areosol

I will assume that you are already initiated into the secrets of

Austin Spare`s sigil magic. Consulting with my clients as a profes-

sional magician, I am always confronted with the same question: Is the

client`s will identical with my own ? If it is, there should be no

problem involved in charging the sigil in the client`s stead by

myself. (The client, one must remember, will usually not be familiar

with the basic tenets of sigil magic or even magic in general and will

probably hesitate to try it out for himself.) However, I believe as a

matter of principle that everybody should vaccinate his will for

himself. I do not feel happy with charging myself i.e. my subconscious

with other people`s desires. For example: if Mrs. X wants to be

brought together with Mr. Y by a sigil (love spell), it could be

intersting to know what might happen if the pertinent sigil were

charged by myself.

Accordingly I had to find a means to implant sigils into my

individual clients in such a way that they are not aware of what they

are really doing. At first, talking with the client, I will try to

find the "smallest common denominator" out of a tangled mass of

multiple desires. This will continue until the client is able to word

his or her statement of will (henceforth to be termed "will sentence")

in plain and unambiguous language. Following this all contact between

the client and myself will be abandoned for two or tree weeks. In the

meantime I will construct the sigil, usually employing the word

method, and sketch it on a piece of parchment. Very often the clie-

nt`s name will be encoded applying the magical camea of the planet

1417

pertinent to the client`s desire. I may then supplement the sigil with

this personalised glyph. Then I will outline a short ritual for the

client in which will be hidden the charge proper of the sigil (employ-

ing either the mantric method or a variation of the so-called "death

posture").

After a while I will send the client this constructed sigil by

mail including instructions on how to charge it plus possible addit-

ional admonitions, if necessary. Most probably the client will have

forgotten the precise wording of his/her will sentence by now; neither

will he or she be able to draw any conclusions from these strange

glyphs. After having been charged the sigil can be sealed and con-

stantly worn in a locket, it can also be put permanently in view e.g.

as a wall decoration. Some of my clients have placed or hung their

sigils nicely framed in their office rooms.

To charge a sigil the following method is very effective. The

client arrives for consultation. In some cases has to bring along some

substance imbibed with his or her Od. During a small ritual client

must close his/her eyes and place the odic substance on the sigil

which will be lying open in front of him/her. Then I will take the

client`s finger and prick it quickly and sharply with a small chirur-

gical lancet. After the blooddrop has been smeared onto the sigil, the

latter will be folded and sealed immediately. I then admonish the

client to bear in mind that this talisman must never get into other

people`s hands. This charging method is especially effective in

working with protection or "antipersonnel mine" sigils.

1418

Here are some examples relating to client`s feedback:

30.04. Sigil as wall decoration

24.06. Business enterprises developed well.

12.07. Protection/defence sigil, charged employing chirurgical

lancet.

14.07. Client feels well and secure.

23.06. Sigil as a defense "antipersonnel mine" with codification of

client`s name by the magical camea of Mars, charged with

lancet.

09.10. "Mine" fully operative: sickness and accidents of 2-3

enemies.

11.10. Sigil employed as a wall decoration.

11. Business successful. Sale of real estate to a monastry (!)

has been agreed upon.

27.12. Sigil, mantric charge.

14.02. Client`s partner becomes more friendly and loving.

18.03. Partnership satisfactory.

17.06. Sigil charged spastically by myself in client`s stead.

18.06. Shortly before the potential buyer arrived for inspection in

the afternoon, the last seat in the coffeehouse (sales

object) had been taken, suggesting excellent business;

immediately after inspection number of customers decreased

again.

07.12. Fast charge of a "combat sigil".

21.12. The idea incorporated by the sigil incarnates as a conscious

wish in the target person`s love partner.

1419

---

Drugs and Religion -- Snakebite Trips?

Loren Petrich

In Merlin Stone's book "When God Was a Woman", about early

goddesses, there is a strange hypothesis about the importance of

snakes in the early Middle East. MS notes that snakes are associated

with prophecy and wisdom -- and goddesses -- in several places, such

as Egypt, Sumer, Crete, and Greece. In Egypt, the female deity of

predynastic northern (Lower) Egypt was the cobra goddess Ua Zit.

Egyptian deities and royalty has a _uraeus_ emblem -- a head and hood

of a cobra. Some Sumerian goddesses, such as Inanna, were associated

with snakes. In Minoan-era Crete, we find some statuettes of goddesses

or priestesses with snakes. In one case, the snakes are cobras. In

Greece, in what is most likely a Minoan legacy, Hera and Athena were

associated with snakes, and the shrines of Delphi, Olympia, and Dodona

were originally associated with goddesses. However, they were taken

over by the followers of the male gods Zeus and Apollo, who were

depicted as snake-killers. Even then, the greatest wisdom was

associated with priestesses. Serpenticidal male gods also include

Marduk, who killed Tiamat, and Yahweh himself, who killed Leviathan.

MS suggests a connection to the Adam and Eve legend. The

Philistines had "snake tubes" nearly identical to some found on Crete,

which is consistent with them being Cretan refugees. So some "snake

priestesses" may have set up shop in Palestine when the Israelites

showed up. The Adam and Eve legend may have been an effort to

discredit these women, for it suggests that snakes are wicked, and

women who listen to snakes are wicked. This is all in keeping with the

Yahvist effort to discredit religions other than the worship of

Yahweh, which is a sordid story of religious persecution. This

persecution involved going so far as destroying a bronze snake kept in

1420

the Temple, the Nehushtan, which could supposedly cure snakebite. This

snake was probably associated with an earlier acceptance of this snake

cult.

Buthow didthissnake cultactuallywork? Itisdifficult to

say, but MS offers a strange hypothesis. She notes that we are told

that Cassandra and Melampus had acquired prophetic powers from having

their ears licked with snakes. So is there some snakebite connection?

MS suggests that there was, and tells of someone who had been

immunized against krait venom, but who had been bitten by a krait

[_Cobras in the Garden_, H. Kursh]

He had developed a sense of enhanced awareness and he had

visions. He reported himself making up verses, and said "My mind had

extraordinary powers."

This is evidently much like mescaline [from peyote] or

psilocybin [in certain mushrooms], used by some Native Americans for

similar purposes; those who take these two or LSD often feel as if

they are in touch with the basic forces of existence and a sensation

of perceiving the events and meaning of the past, present, and future

with great clarity and comprehension. It could well be that some snake

venoms have components similar effects.

So could it be that early snake prophetesses (and male

prophets) were going on snakebite trips?

Oracles connected with snakes were consulted in Greece and

elsewhere for important decisions, which seems very trustworthy of

people with "highs".

1421

One does have to ask the question on how this type of

prophesying got associated with women instead of men or both sexes

equally in the ancient Middle East.

This only adds to the riddle of Minoan Crete. Since the

priestesses there were important citizens, and since they are

associated with snakes, then could some of the leaders of Crete back

then have been snakebite-tripping priestesses? The possibility of a

"feminist theocracy", rule by a largely female priesthood, seems

awesome enough (no prominent "kings"), but this is truly wild.

I confess I don't have much taste for theocracy, but I would

certainly prefer a Minoan-type theocracy (if that was what it was) to

the more familiar kinds -- Jewish, Christian, and Muslim -- which I

find absolutely disgusting.

1422

---

The Wishing Well -or - Releasing The Butterfly of Chaos

Frater Choronzon

The general function of a Wishing Well is understood from an early

age by most people. The user projects some required outcome of

events, or "wish" into the well, perhaps accompanied by a symbolic

financial donation, and waits for events to take their course.

Similar properties are attributed in popular tradition to acts of

cutting a birthday cake and breaking a wish-bone while devouting

certain species of poultry.

In every sense, the act of making a wish using any of the above

ritual props is a magical operation though experience suggest that

Wells tend to be more effective than both chicken bones and all but

the most esoterically decorated cakes in achieving the intended

result.

As of late, many Wishing Wells have been withdrawn from public

access; and, moreover, recent opinion polls have indicated high

levels of dissatisfaction with the scarcity of wish-fulfillment

opportunities, particularly among vegetarians. This paper attempts

some analysis of the dynamics involved in successful wish-making,

and offers a ritual procedure which readers may find useful pending

the launch of another "Wishing Well Withdrawal" from the public eye.

1423

Anyone who has studied non-linear dynamics (or Chaos Mathematics) as

applied to the interaction of complex systems (for instance life-in-

general) will be aware of the extreme sensivity of such systems to

initial conditions. This is illustrated by the so called Butterfly

Effect; a model of the process by which a butterfly flapping its

wings on the Carribean Islands can set in train a series of

atmospheric interactions which may culminate, after some elapsed

time, in the occurence of a hurricane in London.

The hypothesis in this context is that the ritual act of making a

wish sets up initial conditions for a Chao/dynamic process which

culminates, after some elapse time, in the occurrence of whatever

event was the original objective of the wish; hence the subtitle

"Releasing the Butterfly of Chaos". Atmospheric effects are often

synchronous with successful magickal operations as was observed, for

example, by those who were present for (or within earshot of) the

4,000 watt "Enochian Verse Recital" in South London, 17.30 Hrs,

Monday, 28 May, 1990; but where magic is concerned the atmospherics

are felt to be little more than by-products of casual sequence which

is primarily electromagnetic in character.

The actual process by which a successful wish is transformed into

its outcome is, of course, magic; at least in the sense that modern

TV receiver might be acknowledged as such by Agrippa or Abra-Melin

the Mage - Was there ever a more effective acrostic "for divers

visions" than an infrared remote control?

1424

A detailed explanation of how the magical process appears to work

would fill a book (reasonable offers from reputable publishers

accepted); suffice it to say that no rewrite of either the Laws of

Physics or the Axioms of Mathematics is required, and to mention

that the Astrological elements of the hypothesis will form the

substance of a paper to be presented to a forth coming meeting of

the "Talking Stick".

For the purpose of this exercise, the process may be appropriately

visualized by consideration of nothing more complicated than a

humble smoke-ring. In mathematical terms this is a Torus (a ring-

doughnut shaped structure) which has a clearly defined, coherent and

self-contained existence for an extended period within a

fundamentally chaotic matrix; ie. it can hung around for several

seconds retaining its structure in the turbulent air of a

smoke-filled room. Such ordered structures fall quite naturally out

of the Chaos Mathematics which models the behavior of gases and

liquids (Fluid Dynamics for the technically inclined). Examples of

such ordered structures in a chaotic environment abound, and not

only on this planet. The Great Red Spot on Jupiter, for instance,

has been in existence at least since Galileo observed it in 1610,

though the chaotic nature of that planets atmosphere was not

appreciated until the flypast of the Voyager spacecraft of 1979.

1425

A perfect smoke-ring requires very little expenditure of energy to

be brought into existence, though that energy, in the form of a

controlled pulse of gas projected from its creator lips has to be

quite precise - ie. smoke-rings don`t always work, particular if

someone is watching, and the best ones of all usually happen quite

by accident! Significantly, the only way an observer can know if a

smoke-ring is there because it has smoke in it. If an identical

pulse of gas is projected from a non-smoker, the Toroidal ring

structure will be established in the just the same way within the

atmosphere, but its presence is almost impossible to detect, even

with the most sophisticated of scientific instruments.

The atmosphere is not the only chao/dynamic envelope surrounding our

planet; there also exists the magnetosphere, which we perceive at

ground level as the earths magnetic field. At present it exerts a

force which causes a compass needle to point approximately towards

the North Pole.

The magnetosphere extends out into so-called empty space well beyond

the atmosphere of the planet, and is anything but static in

character. Complete polarity reversals can occur. A record of these

is preserved in the sequence of North and South oriented volcanic

rocks which have been mapped in the ocean floor extending outwards

from mid-oceanic ridges, such as that which runs the lenght of the

Atlantic. The magnetosphere exhibits its own "weather" patterns

which, like the atmospheric weather, are driven primilarily by

radiation from the Sun/Solar Winds. Magnetic and electric storms

which affect TV and radio reception are a phenomena of

magnetospheric weather, and interaction between the magnetosphere

and the atmosphere can result in phenomena such as the Aurora

1426

Borealis or Northern Lights. Other manifestations include ball-

lightning and St. Elmo`s fire.

The ritual procedure put forward here postulates a process whereby a

sudden pulse of electro-chemical energy, through an operators

nervous system, establishes a magnetic structure which is the

mathematical equivalent of a smoke-ring. It is suggested that this

can occur on the onset of orgasm or accompanying a powerful

martial-arts styled shout or KIAI, by a process akin to that of the

Faraday Induction described in any half-decent textbook. The

"magical" part of the process involves injecting a

flash-visualisation of the eventual desired outcome of the magneto-

smoke-ring as it is being established. The rest of the process of

wish fulfillment is left to the wondrous dynamics of Chaos. It may

be helpful for the operator to face towards the geographical

(magnetic) North Pole.

If performed as a solo working, this ritual may usefully be preceded

by a banishing and visualisation exercise. The ritual text is

written in the Enochian language of the angelic calls which were

devised or discovered by Dr. John Dee in the 16th Century. In the

sense that Enochian can be seen as a system of control (or cyber-)

language for "life, the universe, and everything" it has many of the

characteristics of a computer programming language. Among such

properties would be those of recursive self-reference (ie. the

ability to modify itself), and some of the phraseology of the

preamble to the ritual is designed to apply ideas developed by

Douglas Hoffstadter in his book Godel, Escher, Bach to the Enochian

language. Specifically, the text of the ritual should increase its

own potency with repetition.

1427

After the Enochian preamble, the participant(s) should make a

vocalized statement of a "wish" or willed endpoint for the working,

at the same time strongly visualizing the desired outcome. This

"wish" may be of a benefic or malefic intent, but beware! the

Enochian preamble carries a force of personal honor, in wishes of a

dishonorable character they are likely to backfire.

The pre-climatic mantrum "Zarzas Zarzas Nasatanata Zarzas" is held

to be untranslatable. It is, by tradition, a formula which opens the

Gates of Hell or the Abyss; in this context it is used to invoke the

dynamic process of Chaos by which the wish can be fulfilled. Some

occult authorities, Crowley among them, assert that the Zarzas

formula is dangerous and advise against using it. Modern Chaos

magicians do not share that view and, besides having employed it for

years with no particular ills impacting the user, is consistently

been found to enhance the effectiveness of most categories of

magical working.

The final climatic KIAI may be shout such as that projected by a

martial arts practioner in the process of shattering a concrete

block (or someone`s sternum), or else an exaggerated cry of orgasmic

ecstasy. Prospective participants with orgiastic inclinations may

care to experiment with variant techniques to effect the final KIAI

exclamation which sets the magical "butterfly effect" process in

motion. For example, the Enochian couplet following the statement of

the wish might be committed to memory by operator of either gender,

and repeated while other participants stimulate that operator to a

frenzied pitch of ecstasy, culminating in the final KIAI. Such

variants are for the more experimentaly inclined, but it is the sort

of experiments which magicians of an unhibited frame of mind (or

1428

body) may find it enjoyable to carry out as an end in itself. Any

feedback on results would be welcome!

1429

Ritual text / Enochian Invocation:

COMSELH I P MALPURG DSI

The circle with eight fiery darts which is

DRILPA EMETGIS DE CHAOS

the great seal of chaos

AS IOADAF DE TOL GLO

was in the of all things.

beginning

T I TA HUBAR BLIOR

It is as a continual of comfort

burning lamp

NONCA GMICALZOMA CRIP I CORAXO

to you of power & but is as thunders of judgement

understanding & wrath

CIAOFI DE PAR AG IAIADIX

to the of them of no honor

terror

SOLPHETH BIEN:

hearken to my voice:

VOMSARG IADNAMAD GOHULIM:

unto every one of you of undefiled knowledge it is said:

"OI EMETGIS LONSHI OVOF SA

"This seal of power may be in

magnfied

MIAN I SAPAH DE OI

1430

continuancewith the mighty of this

sounds

LU IA HE BAHAL"

song of honor cried with a loud voice"

VLCININ DS I ZA ZAZ

Happy is s/he who has framed

ANGELGARD MANIN PRGE

thoughts in the mind with the fire

ANANAEL PI

of this secret wisdom, s/he

I VGEG T CAPMIALI FISIS

is become also successively to execute

strong

BUTMONA ATH OD AMMA EMNA:

By mouth the works and curses herein:

>> MAKE YOUR WISH HERE <<

SA CHAOS ANGELGARD HARG

Into chaos the thoughts are planted

OD IONAS AZIAGIAR.

and they will become like unto the harvest

ZARZAS ZARZAS NASATANATA ZARZAS

!!! KIAI !!!

1431

---

XXXI Hymns

Fr. Achad (Charles Stansfield Jones)

Key entry by Fr. Nachash

Ur.us-Hadit Camp, OTO

Completed 11-21-90 e.v.

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

XXXI HYMNS

TO THE STAR GODDESS

Who is Not

BY XIII: which is ACHAD

I ... Invocation

Mother of the Sun, Whose Body is White with the Milk of the Stars,

bend upon Thy servant and impart unto him Thy Secret Kiss!

Enkindle within him the Holy Ecstasy Thou hast promised unto them

that love Thee; the Ecstasy which redeemeth from all pain.

1432

Hast thou not proclaimed: All the sorrows are but shadows, they

pass and are done, but there is that which remains? That the

Universe is Pure Joy-that Thou givest unimaginable Joys on

Earth--that Thou demandest naught in sacrifice?

Let me then rejoice, for therein may I serve Thee most fully. Let

it be Thy Joy to see my joy; even as Thou hast promised in Thy Holy

Book!

Now, therefore, am I Joyful in Thy Love.

AUMN

II ... The Brook

I wandered beside the running stream, and mine eyes caught the glint

of Thy Starry Orbs in the swirling waters.

So is it with my mind; it flows on towards the Great Sea

of Understanding wherein I may come to know Thee more fully.

Sometimes, as it journeys, it threatens to overflow its banks in

its eagerness to reflect a wider image of Thine Infinite Body.

Ah! How the very stones, over which flow the life of my being,

thrill at the tender caress of Thy reflected Image.

1433

Thou, too, art Matter; it is I---Thy Complement---who am

motion! Therefore these very stones are of Thee, but the Spirit---the

Life---is the very Self of me; mine Inmost Being.

Flow on, O Stream! Flow on, O Life! Towards the Great Sea

of Understanding, the Great Mother.

III ... The Rose Garden

Long have I lain and waited for Thee in the Rose Garden of Life;

yet ever Thou withholdest Thyself from mine Understanding.

As I lay I contemplated Thy nature as that of an Infinite Rose.

Petals, petals, petals.. but where, O Beauteous One, is Thy Heart?

Hast Thou no Heart? Are Thy petals Infinite so that I may never

reach the Core of Thy Being?

Yet, Thou hast said: "I love you! I yearn to you! Pale or

purple, veiled or voluptuous, I who am all pleasure and purple, and

drunkeness of the innermost sense, desire you: Come unto me!"

Yea! Mine innermost sense is drunken; it is intoxicated upon the Dew

of the Rose. Thy Heart is my Heart; there is no difference, O Beloved.

When I shall have penetrated to the Heart of Thine Infinite Rose,

there shall I find Myself.

But I shall never come to myself---only to Thee.

1434

IV ... The Fox Glove

Tall and straight as a Fox Glove do I stand before Thee, Mother

of Heaven.

The flower of my being is given over to a strange conceit; I grow

up towards the Stars and not towards the Sun.

Art Thou not Mother of the Sun?

Thus have I blasphemed the Lord and Giver of Life for Thy sake. Yet

am I not ashamed, for in forgetting the Sun I am become the

Sun--Thy Son--yet a thousand times more Thy Lover.

The foxes have holes and the birds of the air have nests, but now

I have nowhere to lay my head; for tall and straight as a Fox Glove

do I stand before Thee. My resting place is the Womb of the Stars.

Yet all that I may comprehend of Thine Infinite Body is but as

the Glove upon one of Thy soft sweet hands, touching the Earth, not

hurting the little flowers.

1435

V ... The Storm

A Dark Night and the Storm. The lightening flashes between Thee and

me. I am dazzled so that I see Thee not.

So in the depths of my being flash the fires of life; they blind

me to the Understanding of Thee and Thine Infinite Body of Stars.

Yet I see Thee reflected in the body of her I love, as we lie

with quivering limbs awaiting the coming of the sound of thunder.

She fears the thunder, and turns within herself for consolation.

But even there the Lightning flameth, for I have loosed the fires of

my being within the dark recess---in honour of the Storm and of

Thine Infinite Body which I see not.

VI ... The Hole in The Roof

Once I knew an ancient serpent. He delighted to bask in the

Sunshine which penetrated through a tiny hole in the roof of the cave.

He was old and very wise.

He said: "Upon me is concentrated the Light of the whole Univ-

erse."

1436

But a little brown beetle, who had long lived in the cave with

him, looked up, and spreading his wings passed out through the

hole in roof---into the Infinite Beyond.

Thus, forsaking wisdom, would I come to Thee, Beloved Lady of

the Starry Heavens.

VII ... The Design

Strange curves: and every Curve a Number woven into a Musical

and Harmonious Pattern.

Such was the design showed me by my friend when first we met.

It was like an exchange of greetings by means of an inward recog-

nition.

Oh! Could I but grasp the Ever-changing Design of Thy Star

Body, Mother of Heaven!

Yet, it is written: "Every man and every woman is a star. Every

number is infinite, there is no difference."

Such then is Life, for those who love Thee: Strange Curves, and

every Curve a Number woven into a Musical and Harmonious Design.

1437

VIII ... The Snow Drift

My body was blue as Thine, O Beloved, when they found me. I was

stiff as if held in a close embrace. Nor was I conscious of aught

but Thee, till the small fires of Earth brought me back with an agony

of tingling pain.

How came I to be lost in the snow-drift?

I remember how I had taken shelter from the blinding storm. The

snow fell about me, and I waited, turning my thought to Thee.

Then did I realize how every snow-flake is built as a tiny star.

I looked closer, burying my face in the white pile, as in Thy

Bosom. Mine arms embraced the snow-drift; I clung to it in a mad

ecstacy.

Thus would I have pressed Thy Body to mine, wert Thou not Infinite

and I but as tiny as a star-flake.

So was my body frozen---as by the utmost cold of inter-stellar space.

It was blue as Thine when they found me locked in Thine embrace.

1438

IX ... Daylight

In the Daylight I see not Thy Body of Stars, O Beloved.

The little light of the Sun veils the Great Light of the Stars,

for to-day Thou seemest distant.

The Sun burns like a great Torch, and Earth seems as one of His

little Spheres, filled with life.

I am but a tiny spermatozoon, but within me is the fiery and

concentrated essence of Life.

Draw me up into Thyself, O Sun! Project me into the Body of Our

Lady Nuit!

Thus shall a new Star be born, and I shall see Thee even in

the Daylight, O Beloved.

1439

X ... The Bird

Once I bought a little bird; his cage was very small; it had only

one perch. He was so young he had not even learned to sing, but he

chirped gladly when I brought him home.

Then I raised the bars of his cage, and without a moment's hesit-

ation he flew out into the room, and spying the cage of the

love-birds, perched upon it and examined it carefully.

Not long afterwards another and stronger cage was obtained for

the love-birds, for they had pecked through some of the frail bars.

When the little bird was offered the discarded cage, he quickly

hopped from his tiny one to theirs.

Now he has three perches and room for his tail, and when we open

the door of his cage he refuses to come out. Perhaps he fears to lose

what he had once coveted and then obtained.

Herein lies the secret of Government. Give the people what will

make them reasonably comfortable; let them have three perches and

room for their tails; and forgetting their slavery and restrictions,

they will be content.

Hast Thou not said "The slaves shall serve." Lady of the Starry

Heaven?

1440

XI ... The Moral

There is another moral to the story of the little bird. Having

gained his desire for a larger cage, he forgot his longing for Free-

dom.

The door remained open; the room was before him, wherein he

could stretch his wings and fly.

Yet he preferred his cage.

The wide world might have been his had he known how to use it, but

he was not ready for that; he would have perished of cold had I let

him out into the wintry snow.

Let those who would travel the Mystic Path remember this:

Earth Consciousness is an illusion and limitation. When it frets us,

like a little cage, our chance for greater freedom comes.

But when a larger cage is offered---when we obtain Dhyana---let us

not rest there thinking ourselves free. The door is open, Samadhi

lies beyond, and beyond that, when we are ready for it, the Real

Freedom, Nirvana.

O Lady of the Stars, let me not content till I penetrate the

ultimate bars and am Free---One with the Infinitely Great as with the

Infinitely Small.

1441

XII ... The Invisible Foot Prints

Long have I roamed the Earth delighting in the Good, the Beautiful

and the True; ever seeking the spots where these seem to be most

Perfect.

There is joy in this wandering among the flowers of life, but Thy

Joy, O Beloved, is to be desired above all.

Now I seek a resting place, I am set upon a new Quest, to Worship

at Thy feet.

For it is written of Thee: "Bending down, a lambent flame of

blue, all touching, all penetrant, her lovely hands upon the black

earth, and her lithe body arched for love, and her soft feet not

hurting the little flowers."

Oh! That I might discover Thine Invisible Footprints upon the Earth

and there come to the Understanding of Thy Being, O Beloved.

1442

XIII ... The Finger Tips

Or, it may be, O Beloved, I shall discover the imprints of Thy

finger tips amid the flowers or upon the Black Earth.

Hath not Nemo a Garden that he tendeth? Doth he not also labour in

the Black Earth?

Who knoweth when Thy hands may grasp me and draw me up into Thine

arms, there to nestle at Thy breast, to feed upon the Milk of the

Stars?

Beloved, verily this tending of the Garden of the World---although

the labor may seem heavy---leadeth to a Great Reward. As Thou hast

said: "Certainty, not faith, while in life upon death, rest,

ecstasy." Nor dost Thou demand aught in sacrifice.

What do the Bhaktis know of Love? They see the Beloved everywhere.

But when I am one with Thee, O Beloved, I shall not see Thee, for

I shall know Theee as Thou art.

1443

XIV ... The Well of Stars

I know a hidden well of clearest water. Naught but the coping

of delicate pink onyx is visible until the secret spring be touched.

Then beware! For above the entrance hangs a fiery sword.

Few find this Well or know its Secret; there are but two roads

leading thereto.

From the broad Mountain summit we may search the slopes for a vision

of the Woodland Delta where grow the Trees of Eternity, or we may

journey through the Valley between the Ivory Hills---if we fear not

the purple shadows and the black pit-fall.

From Thee we came; to Thee may we return, O Well of Living Stars!

XV ... The Icicles of Isis

It hath been written how the Old King dreamed of his banished

peacock, entombed in a palace of ice, who cried: "The Icicles of

Isis are falling on my head."

Thus it is with those who arebanished to the Palace of the Moon----

for the Word of Sin is Restriction.

Oh! Lady of the Starry Heavens, let me not become frozen at the

touch of the cold Veil of Isis. For the Moon is but the dead reflector

of the Sun, and He but the youngest of Thy Children of Light.

1444

Let me lift Thy Peacock Veil of a Million Starry Eyes, O Beloved!

Show Thy Star Splendour, O Nuit; bid me within Thine house to dwell!

XVI ... Purple Mill

The delicate purple mist streams up from the hills: I watch and

wait for the meaning of it all.

Sometimes it seems like the incense smoke of Aspiration ascend-

ing towards the Sun---giver of Light, Life, Love and Liberty

to the Children of Earth.

But the Sun is going down behind the Mountains, and Thy Starry

Lamps glow in the Sky.

Is not the Lamp above the Altar a symbol of the Desire of the Higher

to draw up the lower to Itself?

So, O Lady of Heaven, I liken the Mist to the life-breath of Souls

who pant for Thee here below.

And I remember Thy words:

Above, the gemmed azure is

The naked splendour of Nuit;

She bends in ecstacy to kiss

The secret ardours of Hadit.

The winged globe, the starry blue,

Are mine, O Ankh-af-na-khonsu!

1445

I, too, would ascend as a delicate purple mist that steams up from

the Hills. Art Thou not all Pleasure and Purple?

XVII ... The Infinite Within

I would that I were as the feminine counterpart of Thee, O

Beloved; then would I draw the Infinite within.

Yet since Thy Pure Being must ever be more refined than this body

of mine I should interpenetrate every part of Thee with my living

flesh.

Thus, O Beloved, should we enter into a new and more complete

embrace: not as of earth wherein the male uniteth with the female by

means of the physical organs of love, but with every atom of my

being close pressed to every atom of Thine---within and without.

Then, O beloved, would I cry unto the Lord of the Primum Mobile

to teach me the Art of the Whirling Motion of Eternity.

Thus, whirling within Thee, our never-ending nuptial feast shall

be celebrated, and a new System of Revolving Orbs be brought to birth.

Ah! the shrill cry of Ecstacy of that Refined Rapture---the Orgasm

of the Infinite Within.

1446

XVIII ... The Rainbow

As I sat in the shelter of the forest glade, my eye caught the

multi-coloured gleam of diamonds. I looked again; the Sun rays were

playing upon the dew which clung to a little curved twig.

It seemed like a tiny rainbow of promise.

Then, while I watched in wonder, a small grey spider bridged the

arch of the bow with his silken thread.

Ah! My Beloved, thus, too, hath the Spider of Destiny woven his

silken rope from extreme to extreme of the Great Rainbow of Promise.

Fate hath fitted me as an Arrow to the String of Destiny in the bow

of the Sun.

But Whose Hand shall draw that Mighty Bow, O Beloved, and send me

upon fleet wings to my resting place within Thine Heart?

1447

XIX ... Dropped Dew

As I came from tending the Rose Garden and was about to return to

my humble shelter, my eyes caught the gleam of dropped dew like a

tiny trail along the path.

It was very early; the Sun had not yet re-arisen; the Stars

still twinkled faintly in the sky.

Who could have come before me to the Garden?

I followed the trail of dew, stooping down so that I saw in

each crystal drop the reflection of a tiny star.

Thus came I to my lady's chamber; she it was who carrying roses

had left this silvery thread as a clue to her hiding place.

When I found her, her eyes were closed, as she pressed the fragrant

the pink blossoms to her white breast.

Then did I bury my face in the blossoms and I saw not her eyes

when she opened them in wonder.

Thus, too, would I follow the Star-trail of Dropped Dew, ere

the re-arisen Sun hides Thee from me, O My Beloved!

Thus would I come to Thee and bury my face in Thy Breast amid the

Roses of Heaven.

1448

Nor should I dare to look into Thine eyes, having discovered

Thy secret---the Dew of Love---the Elixir of Life.

XX ... Twilight

Twilight... and in a few brief moments the Stars will begin to peep.

I will await Thee, here amid the heather, O Beloved.

I wait... no stars appear for a mist has stolen up from the foot of

the mountains.

Thus I waited for a sight of Thy Star Body till the cold damp mist

of suppresed emotion chilled my being and my reason returned.

The woman stood girt with a sword before me. Emotion was overcome

by clarity of perception. Then did I remember Thy words: "The Khabs

is in the Khu not the Khu in the Khabs. Worship then the Khabs and

behold my light shed over ye."

Thus turned I my thoughts within, so that I became concentrated

upon the Khabs---the Star of mine inmost being. Then did Thy Light

arise as a halo of rapture, and I came a little to lie in Thy bosom.

But I offered one particle of dust---and I lost all in that hour.

Such is the Mystery of Her who demandest naught in sacrifice.

The twilight is returned.

1449

XXI ... The Dog Star

Wisdom hath said: "Be not animal; refine thy rapture! The canst

thou bear more joy!"

I have been like an unleashed hound before Thee, O Beloved. I

have striven towards Thee and Thou seest in me only the Dog Star.

Yet will I not fall into the Pit called Because, there to perish

with the dogs of reason. There is no reason in me; I seek Under-

standing, O Mother of Heaven.

Thus, with my face buried in the black earth, do I turn my back

upon Thee. I will refine my rapture.

So Thou mayest behold me as I am, and so Thou shalt Understand at

last, O Beloved; for in reverse Thou readest this DOG aright.

Hast Thou not said: "There is none other?"

1450

XXII ... Pot-pouri

The roses are falling. This is the night of the full moon whereon

the children of Sin attend the Sacred Circle.

Therein they will sit divided---but not for love's sake---for they

know Thee not---O Beloved. Into the Elements, the fiery, the

watery, the airy and the earthly Signs are they divided when they

gather at the Full Moon within the forest.

I wandered down the deep shadowy glade, there I espied a tiny

sachet of pot-pouri, dropped---maybe---from the streaming girdle of

one of the maidens.

Tenderly I raised it. Its perfume is like unto the perfume ofher

I love. She, too, perhaps, has heard the call of the moon and is

even now on her way to the secret tryst.

But hast Thou not said: "Let there be no difference made among

you between any one thing and any other thing; for thereby cometh

hurt." What matter then the name of the maiden? What matter the

flowers of which it is composed?

Yet dare I not burn this incense unto Thee, O Beloved, because of

Thine hair, the Trees of Eternity.

Oh! Little sachet of pot-pouri, thou hast reminded me of her I

love, for the roses are falling, it is the night of the Full Moon

and the children of Sin gather to attend the Sacred Circle.

1451

XXIII ... Red Swansdown

It hath been told how Parzival shot and brought down the Swan

of Ecstacy as it winged over the Mountain of the Grail.

But there is within the archives another story, unheard by the ears

of men.

From the breast of the Eternal Swan floated one downy feather,

steeped in blood. This did the youngest and least worthy of the

Knights hide tenderly in his bosom till he concealed it within the

hard pillow of his lonely couch.

Night after night that holy pillow became softer; sweeter and

sweeter were his dreams. And one night---the night of the

crowning of Parzival---he was granted the Great Vision wherein

the Stars became like flecks of Swansdown upon the Breast of

Heaven, each living and throbbing, for they were steeped in Blood.

Then did every atom of his being become a Star racing joyfully

through the Great Body of the Lady of Heaven. Thus in sweet sleep

came he into the Great Beyond.

Grant unto me Thy Pillow of Blood and Ecstacy, O Beloved!

1452

XXIV ... Passing Clouds

A dark night: Not a star is visible, but presently the moon

shines out through a rift in the clouds. And I remember, "The sorrows

are but shadows, they pass and are done, but there is that which

remains."

Yet is the moon but illusion.

A dull day: but presently the Sunis seen as the clouds are dispelled

by His light.

Is He that which remains?

Night once more: the Sun is lost to sight, only the moon reminds me

of His presence. The clouds scud swiftly across the Sky and disappear.

Thy Star Body is visible, O Beloved; all the sorrows and shadows

have passed and there is that which remains.

When clouds gather, let me never forget Thee, O Beloved!

1453

XXV ... The Coiled Serpent

Thus have I heard:

The ostrich goeth swiftly; with ease could he outstrip those who

covet his tail-feathers, yet when danger cometh he burieth his

head in the sand.

Thetortoise moveth slowly and when embarrased he stoppeth, withdra-

wing into his own shell; yet he passeth the hare.

The hare sleepeth when he should be swiftly moving; he runneth in

his dreams thinking himself at the goal.

But the Coiled Serpent hath wisdom, for he hideth his tail and it is

not coveted; he raiseth his head and fears not; he moveth slowly

like the tortoise, yet withdraweth not; he nestles close to the hare,

darting his tongue with swiftness, yet falleth not asleep by the

wayside.

Would that I had the Wisdom of the Coiled Serpent, O Beloved, for

Thou hast said: "Put on the wings, arouse the coiled splendour

within you: come unto me!"

1454

XXVI ... Love and Unity

Twenty-six is the numeration of the Inneffable Name, but It con-

cealeth Love and Unity.

The Four-lettered Name implieth Law, yet it may be divided for

love's sake; for Love is the law.

The Four-lettered Name is that of the elements, but it may be

divided for the chance of Union; for there is Unity therein.

There is but One Substance and One Love and while these be twen-

ty-six they One through thirteen which is but a half thereof.

Thus do I play with numbers who would rather play with One and that

One Love.

For Thou hast said: "There is naught that can unite the divided

but love!"

And is not Achad Ahebah?

1455

XXVII ... The Riddle

What is that which cometh to a point yet goeth in a circle?

This, O Beloved, is a dark saying, but Thou hast said: "My colour

is black to the blind, but the blue and gold are seem of the seeing.

Also I have a secret glory for them that love me."

And Hadit hath declared: "There is a veil; that veil is black."

I would that I could tear aside the veil, O Beloved, for seeing Thee

as Thou art, I might see Thee everywhere, even in the darkness that

cometh to a point yet goeth in a circle.

For Hadit, the core of every star, says "It is I that go," and

Thou, Mother of the Stars, criest "To me! To me!"

Resolve me the Riddle of Life, O Beloved, for loving Thee I

would behold Thy Secret Glory.

1456

XXVIII ... Sayings

Isis hath said: "I am all that was and that is and that shall be,

and no mortal hath lifted my veil."

Who cares what is back of the moon?

Jehovah showed his back unto Moses, saying: "No man hath seen my

face at any time."

Who cares to face the elements?

Hadit hath said: "I am life and the giver of life; therefore is

the knowledge of me the knowledge of death."

Who cares to know death?

But Thou, O Beloved, hath said: "I give unimaginable joys on

earth, certainty, not faith, while in life upon death, peace

unutterable, rest, ecstacy; nor do I demand aught in sacrifice."

Who would not long to invoke Thee under Thy Stars, O Beloved?

1457

XXIX ... The Falling Star

Falling, falling, falling! Thus fall the Rays from Thy Body of

Stars upon this tiny planet, O Beloved! Innumerable streams of

Light like Star-rain upon the black earth.

Since every man and every woman is a star, their lives are like

unto streams of light concentrated upon every point in Space.

As I lay with arms out-stretched, my bare body shining like ivory

in the darkness. my scarlet abbai flung wide, mine eyes fixed upon

the star-lit Heaven; I felt that I, too, was falling, falling,

falling, in an ecstacy of fear and love into the void abyss of space.

Then did I remember that Thou art continuous. Beneath, above, around

me art Thou. And lo, from a falling star I became as a comet wheeling

in infinite Circles, each at a different angle, till my course traced

out the Infinite Sphere that is the Symbol of Thee, O Beloved.

Then did I aspire to find the Centre of All.

And even now I am falling, falling, falling.

1458

XXX ... Justice

I am a Fool, O Beloved, and therefore am I One or Nought as the

fancy takes me.

Now am I come to Justice, so that I may be All or Naught according

to the direction of vision.

No Breath may stir the Feather of Truth, therefore is Justice ALone

in L. Yet the Ox-goad is Motion and Breath Matter if it be called

the Ox which is also A.

How foolish are these thoughts, which are but as the Sword in the

hand of Justice. They are as unbalanced as the Scales that stir not,

being fixed in the figure of Law above the Court House of a great

City.

But Thou hast said: "Love is the law, love under will."

And Love is the Will to Change and Change is the Will to Love.

Even in the stern outline of the Scales of Justice do I

perceive the Instrument of Love, and in the Life Sentence, the

Mystery of Imprisonment in Thy Being, O Beloved!

1459

XXXI ... Not

Three Eternities are passed... I have outstripped a million Stars in

my race across Thy Breast---The Milky Way.

When shall I come to the Secret Centre of Thy Being?

Time, thou thief, why dost thou rob the hungry babe? Space, thou

hadst almost deceived me.

O Lady Nuit, let me not confound the space-marks!

Then, O Beloved, Thy Word came unto me, as it is written:

"All touching; All penetrant."

Thus left I Time and Space and Circumstance, and every Star became

as an atom in my Body, when it became Thy Body. Now never shall

I be known, for it is I that go.

But Thou, O Beloved, though Thou art infinitely Great, art Thou

not energized by the Invisible Point---the Infinitely Small?

A Million Eternities are Present, Deem

not of Change; This is the

Here and Now,

and I am

NOT

-oOo-

1460

---

Treatise on Mind

From: The Tigress

From themoment that 2 cells forma zygote, we see the interaction

of informational process - recognition, communication, interaction,

integration, re-stabilization and reproduction and or re-structuriz-

ation. This cycle of life can be see from the barest combinations of

any two elemental components beginning at the lowest atomic desig-

nations of energy and throughout the continuum of increasing com-

plexity - perhaps far beyond our capabilities

to understand. *** If consciousness can be defined as an awareness

of integrity through this process of self recognition; then conscious-

ness can be easily applied to that which is non-human.***

Fromthe most basicinteractions of chemistry, wefind that even on

an atomic level there is to be found this type of consciousness. We

have become aware of the atom's necessary maintenance of it's own

structure through the evidence of necessary balancing of protons,

neutrons and electrons; the importance of electron shell valences is

also a reminder of this type of integrity. Even on an atomic level,

there is a form of awareness of self-integrity in order to maintain

structure and identity.

Thisprocess of awarenessis also agenius of discrimination. A

form of identification of self & non self on an energetic level.

There is a borrowing, and sometimes a sharing energetically, yet when

this process of self recognition begins to fail we see the destruction

of the matter it involves

also evident at the human level in the study of cancer.> Therefore we

might look at this process of self-recognition and maintenance and

1461

examine it's nature in order to find its function and capabilities.

Whenwe look atdifferent types ofmatter, we findthat the more

simple the atomic structure of the mass, the less complex its process

of "consciousness" needs to be. Things which are comprised of only

one atomic component do not need complex processes of communication

between those components. Thus the level of consciousness is rather

low on an evolutionary scale of creativity, yet we also see that these

types of things are far more stable in regards to their integrity -

far less vulnerable to destruction. In example, it takes an enorm-

ously concentrated force of heat to break the integrity of an atom...-

yet a mere 2000 degree flame will not only destroy the integrity of

human consciousness, but also destroy the integrity of the individual

component molecules which form the material mass of a human to their

lowest forms as individual atoms.

1462

Whenwe look at theforces involved incommunication of energy,

we see a flowing medium of different frequencies within a single

spectrum of energetic potential. Elemental energies and forces

differentiate and vary in intensity and frequency yet are very alike

in that they are all means of transferring energy as a form of com-

munication which can be informative/stabilizing or disinformative/des-

tructive, depending on the structure of the "consciousness" they

encounter. It may be perceived that the more complex the structure,

the lower the frequency of the integrity of that structure and the

more vulnerable that structure is to disinformation.

The more diverse the components are that are included within a

thing, and the more efficient the means of communication within the

structure of that thing; the lower the common denomination of freq-

uency of integrity must be in order that the informational frequency

will not be destructive to any of the component parts. To analyze

this statement we must look at other analogies within our environment.

Firstly I would like to examine the nature of sound.

Sound waves come in varying frequencies and modulations, and as

humans we assign different notes to those steps within the frequency

spectrum which we can differentiate and perceive. If we play several

notes simultaneously, we find that in order to maintain a balance

harmonically, we must play notes that match each others modulation.

You can play a "C" note at any octave and in fact play all "C" notes

simultaneously and you will find that within the frequency range

these notes will compliment each other, in fact they will contribute/-

share energy with each other. WE find similar matching if we look at

musical chording. If you play the notes "F" and "C" , the sharing of

1463

energy vibrationally between those two ranges of frequency will in

fact create the note of "A" in the range in which the two notes

frequencies overlap. In this way communication is informative and in

fact the "whole is greater" than the sum of its parts. Similarly,

playing two notes which lie in the same modulation frequencies simul-

taneously will increase the duration of the vibration compared to the

duration if each note were played alone.

When we examine the sharing of electrical information at an

atomic level, we see that through the temporary sharing of electrons

in a phase path also indicates something that we might consider as

investing a thing with more than the sum of its parts. Simil-

arly in using electric frequencies in a series, we store information

on silicon chips which invest them with more than they would be if one

simply looked at the electrical and silicon components alone. This

transference of energy is also a transference of information in

frequencies which in many ways we are still attempting to understand.

Simple, one component things, can sustain far higher frequencies

of energetic transmission than can complex components of things.

Frequencies which pass freely through atoms ultimately destroy complex

things such as humans when they are subject to them. It appears that

the more complex the union of the components, the slower and more

tediously complex the transformation of data must be. The more

complex a thing is, the lower the vibrational capability it sustains

in order to maintain the integrity of its own structure.

1464

Energetic communication exists infinitely throughout the univ-

erse. The transference of information through radio waves and light

waves continues back in time to the occasion of what was known as the

Big Bang. It may be that in the future we will find that in the same

way gravity and electromagnetism are also continuums of information

from times long past. Scientifically we study these energetic con-

tinuums and yet we doubt and deny the holistic communicative nature of

the universe. We search for causes and effects within the realms of

our limited perceptions and are amazed when we can find no causal

effects to explain change.

When we examine biological life, we find that each evolutionary

adaptation seems to be an extension of the process of self/non self

awareness and maintenance of integrity. Not only do we see inten-

sification of sensory perceptual abilities, but also we note that the

integrational and responsive/reactive components of the process also

have to evolve and adapt in order to stay integrated with the rest of

the "consciousness". Amoebas are "simple" life forms, and yet we can

examine them and see that each organic component within that life form

serves as an informational and communicative component within the

process of maintaining the integrity of the whole. When this

communication process or any part of it ceases, the organization of

the organism begins to deteriorate and eventually ceases and dies. In

biological life, we find that though we have maintained the use of

electronic communication on some neural levels, we have sunk to the

depths of transferring actual molecular compounds

acids...> in most of our organic processes. Even the human brain,

supposed highest achievement of organic life forms, requires base

molecular salts in order to process electrical information. Our

complexity denies us the speed of light, radio,

1465

and other faster and higher frequency modes of communication except

from outside of ourselves.

The human consciousness is a genius of discrimination. We use

the abilities of discrimination to identify those stimuli which come

from outside of our biological forms in order to protect and maintain

our integrity

be> to gather and interpret pure energetic communications such as the

radiated energy of sunlight and we are so inefficient at interpreting

that data that we can only sense light and heat and it destroys those

sensors that gather that information through blindness and sunburn if

we continue too long in our attempts. Yet,

conversely , we need the information from sunlight which stimulates

our organic forms into producing vitamin D

die>. Is this a remnant of photosynthetic capabilities from lessor

complex integrations, or merely a new attempt at further increasing

our potential?

As organic forms of consciousness, we are sorely limited in our

perceptions of the universe. Limited in exploring the possibly

limitless ranges of energetic exchange simply due to the limits placed

upon communication due to the complexity of our component structure.

Yet rather than admit to our limitations, we seek further exploration

through the development of tools made from things less complex than

ourselves. In the laboratory, we use light waves and shaped silicon

to create microscopes to increase our sense of visual acuity within

the spectrum of visible radiation imaging. In the studio, we use

simple cones flattened vegetable matter and electronic amplification

to create tools to compensate for our limited aural perception. We

have created many tools out of simpler and less complex components in

1466

order to reach those higher frequencies of information which are

either so far removed from us as to be imperceptible, or so destruc-

tive to us that we dare not experience them ourselves.

The human zygote from the moment of conception is a discriminat-

ing consciousness which is involved in the differentialization of its

components in order to

develop finer levels of complexity. This fetus is also even before

birth learning to interpret communicative energies from the outer

world in order to begin definition of itself, its integrity and its

maintenance of self apart from the influence of "other". Cells,

joining together in communication to form co-operative systems each

with separate responsibilities to the whole. Organs with specific

functions supporting the organism in its fight to maintain its integ-

rity. Consciousness of Mind, determining the difference between self

and non self, regulating the integrity of the whole. This harmony of

components within a symphony of orchestration, this is the matter of

being alive.

Despite our complexities, despite recognition of our vulnerabil-

ities and limitations; we as humans are beings of arrogant mind. We

claim supremacy over all biological organisms and claim the sole right

to conscious thought

wished to recognize.> We deny our insecurities and lay claims to

great understandings concerning the universe, when we in fact do not

even understand the actual workings of our own process of integration

and communication within our own biological forms.

We claim ownership of consciousness, yet we do not even pretend to

truly evaluate the process of consciousness nor its beginnings.

1467

Despite our inadequacies, we assume to know the nature of the

beginnings of all life. We claim to know the "mind" of "God"

prime causation for all that exists> and we claim title to superiority

in emulation of this "God" - above and beyond all other forms of life

or integrity. An egotistic lot are we, who strive to seek security in

the midst of our fear, our inadequacies, our vulnerabilities; by

developing a system of belief which guarantees our security in a place

beyond our perception. We seek safety and foundation at the same time

that we reach outward to claim flight amongst the stars.

This is the paradox on humanity, of mind. Complexity found in

simplicity... using simplicity to explore a universe beyond the range

of our complex integrity. Our complex integrity vulnerable to all but

the simplest energies, while we lay grasp to use complex energies

which would destroy us in order to prove our strength. What it is we

look for, we eventually find at the expense of closing our senses to

see what really is. Perhaps it is true that the most foolish are

those who lay claim to knowledge for they have closed their minds

to further learning, and that the most wise are those who claim

knowledge of no thing, that they may learn all.

1468

---

Dragon Trad and the Holy Grail

Cameron Mandrake

Recently we have discovered the significance of sharing water in our

circles. This ritual should be warm and meaningful. This being the

case it should only be shared by members of the coven and visitors

should be excluded unless the visitor is VERY close to the group.

Someone reads the following poem or one that is written for the

occaision.

Quest for the Grail

by C.J. Mandrake

I have sailed the seven seas.

I have walked the deserts of this world,

searching for clues and kin;

always awed by the stories that they told.

Time my only enemy,

every stone my friend;

carried by myth's fluid words,

looking for a gold cup 'round every bend.

Mountains loom before me:

The path, all but lost behind.

Arthur's song plays deep within me!

The Merlin's words dance within my mind!

``The blessed cup that you seek,

it is the Mother's womb.

It has poured out all our world

and it will be your tomb.''

1469

Grail of Love

Grail of Light

Grail of Truth

Grail of Might

carry me to the very Fount of life.

I threw a coin in a wishing well:

My wish, the Grail to see.

When the waters stilled again

I beheld the Mystery.

The Cup is made of flesh and blood.

The secret of deep peace it lends.

I drink from it every day

and I share it with my friends.

One and one and one is three:

Three by three is nine.

The heart of the world I see,

the secret of the Grail is mine.

The Cup, it is a lotus flower

deep within my soul,

flaming with the love of Her:

The Goddess and I made whole.

****

1470

The reader takes the chalice of water and drinks and the cup is passed

around the circle deosil, each person taking a drink in turn. Each

person may offer a thought before they drink. This may be a thanks or

an observation or anything that seems significant to the moment. When

the cup makes it back to the reader, he/she again drinks of the cup

and pours the remainder as a libation. With the libation is said...

I partake of the Cup of Abundance. I share this Cup with those around

me. I return what is left to the earth.

ground> And my Cup remains full. Blessed Be.

This rite is very good for group binding. Last time we did this we

drank water from the Chalice Well in Glastonbury that one of the coven

members brought back from vacation.

Enjoy! And Bright Blessings.

CJ

... Copyright 1992 - DragonHart Coven - All Rights Reserved

1471

---

Ritual of the Blessed Motherboard

The Tigress

Thus it follows that after many days of chaos, unfounded mayhem and

startling inconvienience so it

shall be that I am finally able to share with you the official cere-

mony of the Blessed Motherboard and the Horned One that Plugs in the

Wall. This ceremony is one to be practiced by discordian compu-pagans

each Midsummer Eve in holy celebration and appreciation of debugged

upgrades, new shareware, faster circutry and all the blessings that

flow from the Goddess...

Note : Let it be said that if your system crashes, your motherboard

becomes twitchy, your hard drives fail, or your cables spout forth

fire - that this is an indication that the Goddess is displeased with

your compu-worship. At this time, if the posting of many tales of

compu-sexuality doth fail to pacify Her. This is the time that this

ritual must be done to regain Her pleasure.

It is thus that this ritual be made easier if thou coven of compu-pag-

ans is large, for then the obtainment of the necessary materials be

far easier...

Necessary ritual components -

To represent the Matron Goddess : 1 AT Motherboard

with Large Co-processors.>

To represent the Crone: 1 AT&T Phone bill from Mother Bell.

higher the debt, the better one can justify ones needs to the Goddess>

1472

To represent the Maiden: a large firepit dug in the shape of a circle

around which the pentagram will be formed.

ation>

To represent the God: 1 very Large, very THICK power supply cable

For the Pentagram : 1 can of neon or glow in the dark paint

For the Quarters : The following items are placed at each quarter -

North : A Power supply with cable, the energy which inspires us

East: A keyboard through which our innocence is transformed to lust

South: A hard drive which saves our writ to seal our doom

West : A Monitor by which all might see our lustful spells at work

The Altar : A makeshift desk

The Incense: A chipped ashtray and a pack of Camels

The Cup: A container of highly caffinated substance

pepsi>

The Bowl : a bowl of fine earth to represent the accumulation of dust

in your house which you haven't cleaned since you spend all your time

at the keyboard .

The Flame: One jar of kerosene, gasoline, or other flamable substance

with matches that one uses to light the fire.

1473

In addition: Each member of the network coven should bring spare

parts, broken cables, split chips, bungled software, etc...for fire

offerings at the conclusion of the ceremony. Clothing during this

ceremony is optional.

Opening Chant

pentagram around the firepit>

falling on my head >

Circuts keep blowing on my board

my hard drive keeps crashin

and its heads are getting scored

Messages are lost OH

Time to appease the Goddess of all Computers

Alas I'm broke

My bills

Are higher than my income

Oh please Goddess I'm begging thee

To hear my plea and heal my system

ba dum dum, ba dum ba dum dum

1474

Cables are ruined by crossing wires

My modem is burping

and its screwing up my files

Data's being lost OH

I ask the Horned One Plugging into my wall

Oh Please don't surge

My dos

is shareware and its fragile

Oh please Horned One

I'm begging thee

Remember that my ram is borrowed

ba dum dum, ba dum ba dum dum

The Crone works her spells through Mother Bell

My phone bills enormous

and my life is living hell

Long distance is a bitch OH

What did I do before to deserve this karma?

I have five days

To pay

The toll charge for downloading

from New Jersey

Oh Mother Bell,

have mercy on my lust addiction

ba dum dum, ba dum ba dum dum

1475

I worship through the message base

Hiding behind keyboards

where you cannot see my face

Sexual inuen - DO

Maiden protect me from my own sweet confusion

Let me log in

to boards

To satisfy my hunger

and to praise you

and sacrifice your innocence among the echos

ba dum dum, ba dum ba dum dum

Its My Lust...... Sacrifice it or BUST

last sentence repeated and slowly faded>

The ritual begins...

As the coven sings the ritual opening chant the HP & P paint the

Pentagram around the firepit with neon or glow in the dark paint. The

items are placed in the designated directions and the altar is set up

to the north of the fire with the following items placed upon it.

To the North end of the altar the ashtray and cigarettes

To the East end of the altar the holy cup

To the South end of the altar the bowl of earth

To the West end of the altar the jar of kerosene and matches.

1476

As the HP calls the elements the P shall pass her the items in ques-

tion

The coven at the end of each elemental calling shall chant the fol-

lowing:

Elemental Power

Come out and play with me

Play midst my flaming spree

and sing the chant with me

Splash in my rain barrel

Slide down my cellar door And we'll be jolly friends

Forever more

The HP calls to the Element of Fire

P> intones:

Fire, Fire burning bright, like a candle in the night

Come and join us in our flight, Lend us your eternal light

Warm the Maiden with your flame,

I call you in the Goddess's Name.

The HP pours the kerosene liberally upon the firewood in the pit and

lights the fire with the matches.

chant>

1477

The P hands the HP the bowl of earth. The HP tosses the earth upwards

to scatter it around the circle and over the altar as she intones:

Elemental Earth I beckon thee, with us in this circle be

Ashes to ashes, dust to dust, firm foundation is a must

Warm bed for the Matron's frame I call you in the Goddess's Name

The P hands the HP the cup of caffinated substance. The HP lifts it

to her lips and intones:

Water quench our thirst, keep us wet and wild

Join us in our circle hence, praise the lady mild.

Liquid of Life that has no shame

I beckon thee in Goddess's Name

The HP drinks from the cup and beckons the P to drink of it, he does.

The P hands the HP the ashtray and a cigarette and lights it for her,

the HP takes a long drag and as she exhales intones:

Airy, Airy, quiet and contrary how doth your winds blow?

Through maidens hair your breath ensnare, your secrets we would know.

The Pow'r of Wind by Lady made tame

I beckon thee in Goddess's Name

1478

The HP and P perepare to summon the directions in supplication to be

followed by the closing of the circle.

The following is a chant used by the coven at each directional open-

ing.

"From the North awakening, the energy inspires

From the East our eagerness to learn amid the fires

From the South commitment and thus we seal our doom

From the West comes reckonning, our message answered soon"

The HP and P walk to the North and hold up the Power supply. The P

intones:

The Power of the north inspires us and lends us its energy for our

use in supplication. This Power Supply I offer to thee Oh Goddess

that your Power run through my computer and my life. The P tosses the

Power supply into the fire.

The Hp and P walk to the East and hold up the keyboard. The P in-

tones:

The Power of the East transforms our innocence through tasting the

fire of Life. This Keyboard, I offer to thee Oh Goddess that your

knowledge guide my fingers on their path through the system of Life.

The P tosses the keyboard into the fire.

1479

The HP and P walk to the South and hold up the hard drive. The P

intones:

The Power of the South is that of action and consequence, of commit-

ment to the path and the ability to remember the lessons learned

thereof. This Hard Drive I offer to thee Oh Goddess that your memory

of my acts and deeds be remembered with praise and favor in thine

eyes. The P tosses the Hard Drive into the fire.

The HP and the P walk to the West and hold up the monitor. The P

intones:

The Power of the West is that of access to all things, to seeing

turthfully into the path of a life and judging it thusly, worthy or

unworthy. This monitor I offer to thee Oh Goddess that your eternal

eyes may see into my life and may watch over my actions, and that I

may find favor in you as my eternal Sysop. The P tosses the monitor

into the fire.

The HP and P walk thrice around the circle widdershins and all chant

thusly:

Ring around the altar

Power never faulter

Goddess, God

We summon thee

1480

The Circle Closed and the directions and elements present, the HP and

P prepare to call to the Goddess and to the Horned One.

The HP stands before the fire pit and calls:

Virgin Goddess, gentle maid

She whose seeking to get laid

Bring your innocence to Bare

For those who worship for your care

Come on Maiden light your fire

Come on Maiden light your fire

Come and set the night on FIRE

The HP stands before the fire pit and holding the phone bill calls:

Oh Mother Bell, Oh Crone of Disconnection from this pagan life

I beseech thee, hold back thy hand of dread financial strife

In attonement bills I pay to thee

Of thy modem killing hand let me be free

The HP tosses the phone bill into the fire.

" We're sorry, the number you have reached has been temporarily

disconnected Booooo Hissssss

We're sorry, the number you have reached has been temporarily discon-

nected Booo Hisssss"

1481

The HP stands before the Altar and holds high the very long and very

thick cable of the Horned One that Plugs into the Wall and calls:

Oh Horned One, Powerful Consort of the Blessed Motherboard

Surging with Energy you take your place as Lord

Pulsing with Power, with each surge of volts you swell

Pumping life into the Goddess, you serve her purpose well

The HP tosses the very long, very thick cable into the fire

Pump, Pump, Pump it up....keep the power flowing

Pump, Pump, Pump it up....hard fast and never slowing

Pump, Pump, Pump it up....We know you please the Goddess

Pump, Pump, Pump it up....Be strong and never modest

The HP raises the Blessed Motherboard with Large Co-processors high in

the air and the P and HP each take and end in their hands. Raising

the Motherboard high in the air they intone:

Blessed Mother, Sacred Goddess come to bless your users

Keep us safe from disk crash and lurking abusers

Let thy healing hands caress our crippled hardware

Let our nodes stay stable, that through distance we may share

In your holy worship together we may gather nightly

Writing inuendo, our modems steaming slightly

Bless us Holy Goddess, and show us by your sign

That we have earned your favor, your blessing so divine.

1482

The HP and P lead all in the following chant:

A Prayer to the Goddess for self conscecration

Dominus regit Goddess

The Blessed Goddess is my mistress;

I shall not be in want

She maketh me lie down on soft bedding

and leadth me to think of rumpling it

She revives my soul

and guides me along the most sensual pathways for pleasures sake

Though I walk through the valley of the shadow of dangerous desire

I shall fear not impotence

for she is insatiable

my rod and staff they comfort her

We spread a table of ecstacy in the presence of those

who are sorely troubled by arrousal

She annoints my head with honeyed oil

and I make her cup run over

Surely the pleasure and bliss shall follow me all the days of my life

and I will dwell in the caves of ecstacy within mind forever.

1483

Thus said, the HP and P intone the following:

OH Blessed Motherboard please accept this offering in your name, and

in the name of the Horned One who plugs in the Wall and gives you

pleasure...

that we may be blessed in our offerings to you both in circle and in

life.

Thus said, the HP and P toss the Motherboard into the fire.

The HP and P lead the coven in the following chant -

Blessed be the Motherboard from whom all messages flow

Blessed be the Horned One who fills Her with His offering

Blessed be the sysops who transfer the packets

Blessed be the writers and those who inspire what they bring

Blessed be the hard drives that keep messages from harm

Blessed be the modems which send packages large and small

Blessed be the shareware we use to commune

Blessed be the network which links us up with all

Blessed be our minds, that we might write our prayers

Blessed be our fingers that tap amongst the keys

Blessed be our monitors that shine with holy light

Blessed be our senses that stimulate with ease

Blessed be the circle, a circut without end

Through which we hail and merry meat with those that we call friend.

1484

At this point the HP and P gaze into the fire for the portent of the

Goddess's sign of approval

board offering>

At seeing this both HP and P raise their arms in joyful supplication

and shout

line>

The Maiden's found appeasement and She is satisfied

The Crone is in abeyance, her compu-billings fried

The Horned One's filled with power, in joining He is pleased

The Goddess sends Her blessings, cleansing virus and disease.

We thank the 4 directions for standing by our side

We thank the elementals and their power all allied

To Celebrate our status annointed compupagans of sin

Let Joyful Inhibition be released and the saturnalia begin!!!!

Sensual foods and drinks are served and shared,

imagine>

1485

---

Prosperity Spell

Rowan Moonstone

The following is a quarterly prosperity spell given to me by Angel and Gracie, my first two FamTrad teachers. I have no idea where they got it, but I can tell you that it DOES work. I"ve used it for years and it never fails to bring me some unlooked for money. I find that I've overpaid a bill, or an old debt which I had written off as uncollec- tible gets repaid, I find a $20 on the sidewalk, etc. Try it, it works!

The spell is to begin at one minute past midnight SUN TIME (I HATE daylight savings time when I do this. Means 1AM!) on the night of April 30 (May 1), July 31 (Aug 1), Oct 31 (Nov. 1) and Jan 31 (Feb 1) In other words, on the first minute of the cross quarter day.

You will need the following:

1 gold candle 6 green candles 9 white candles Pine oil for anointing candles salt

All candles must be dressed with pine oil and then arranged as fol- lows:

gold candle in the center green candles in a circle around gold candle white candles in a circle around green candles.

At one minute past midnight on the appointed day, trace a salt circle around the outermost circle of candles, light the gold candle first, then the green candles, moving deosil, then the white candles, moving deosil. Circle the altar three times, chanting "Orbiting Jupiter trine the sun, bring money on the run." Do the chant 3 times also. Sit quietly for a few minutes and visualize your monetary NEEDS. (needs, not desires). The SNUFF (do not blow or pinch) the candles in reverse order.

That's it. That's all there is to it and it works beautifully. Since Lammas is coming up, thought I'd post it for everyone to see. I've got a bunch more stuff from these two ladies if anyone is interested. They worked a great deal with Archangels and I suspect a strong Kabalistic crossover in there somewhere. But the spells and rituals DO work quite nicely.

BB Rowan

1486

---

Quarter Calls for The Dragon Tradition

EAST Mighty Dragon, Guardian of the realms of the East. Your tongue is a sharp sword, cutting with the knowledge of the arcane. Your spirit flows as graceful as a swift in flight. Purify us with truth. Blessed Be.

SOUTH Mighty Dragon, Guardian of the realms of the South, your breath is aflame with the fires of inspiration and passion. Your spirit is searing and fervent. Purify us with Love. Blessed Be.

WEST Mighty Dragon, Guardian of the realms of the West, your coils are the cleansing healing waves that nurture the soul. Your spirit lunges, leaps and splashes like a Talbot at play. Purify us with pulsing tides. Blessed Be.

NORTH Mighty Dragon, Guardian of the realms of the North, your talons run like roots into the earth, giving you infinite strength. Your spirit is substantial, hard and pure like a clear crystal. Purify us with persistant wisdom. Blessed Be

Each of these Dragons has a secret name that they are also invoked- with. A suggestion is that anyone using these invocations meditate to find an appropriate name for each Guardian and use it along with or instead of the words "Mighty Dragon".

Blessed Be.

Enjoy!

... Copyright 1992 - DragonHart Coven - All Rights Reserved

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---

Safe Travel Spell Rowan Moonstone

You will need:

2 white candles annointed with sandalwood oil. 1 purple candle annointed with sandalwood oil. Photo or personal articles of the person the spell is for "Personality " candle, appropriate to the recipient of the spell Sandalwood incense

Altar should be arranged as below:

_____________________________________________________________________ | | | O (white candle) O (Personality candle) O (purple candle | | (1) (3) (4) | | | | O (white candle) Photos or personal object O (incense) | | (2) (5) | | | _____________________________________________________________________

Light white candles (1& 2) light personality candle (3) light purple candle (4), light incense (5). Repeat the following invocation:

"Hail Mother of the World! Nanna, Isis, Astarte, Selene, Holy Sin (pronounced Sheen). See me, look upon me See me, look upon me See me, look upon me Protect me and my people tonight. Send your white light around me. Send your protective light around ______________ That they may be protected As they travel and as they dream. Send only good and lucid energies their way. Thank you. Thank you. Thank you.

You can either let the candles burn out by themselves, or snuff them in reverse order and let them burn a little each night if the person will be on an extended trip. On the last night let them burn down on their own. NEVER blow our or pinch out the candles. This destroys the luck.

BB Rowan

1488

---

WITH THESE EIGHT WORDS THE WICCAN REDE FULFILL: "AN IT HARM NONE, DO WHAT YE WILL." Copyright 08/17/92 by Servants Of The Elder Gods, Rocky Mountain Coven and James C. Taylor

OVERVIEW. The purpose of this paper is to look at the Wiccan Rede, at the types of conduct it excludes, and at the type of conduct it requires. We will begin with a detailed examination of the wording of the Rede itself, which presents as "pseudo-archaic" but actually makes excellent use of the specific meanings of several archaic words which have no real equivalents in contemporary English. We will then take a look at the two sections of the Rede, and see why they are presented in their proper order as written. Finally, we will examine various uses of magick and see how--and if--they adequately measure up to the standard of the Rede.

THE VOCABULARY OF THE WICCAN REDE. As mentioned above, the Rede appears to be presented in a pseudo-archaic or "phony ancient" form of English. Is this simply harmless foolishness, or is there some excellent reason for the vocabulary selected? Let's take a look at the Rede, word by word.

AN: This word is commonly mistranslated as "IF", which is a significant error. The word "AN" is more accurately trans- lated "JUST SO LONG AS".

IT: This pronoun refers to whatever it is that you are thinking of doing.

HARM: This refers to anything which either you or any other person involved or affected by "it" would regard as loss, damage, pain, discomfort, injustice, invasiveness, or prevention, relative to the situation existing before "it" was done. Anything which goes against another person's free will, even if it intends them good, would constitute serious harm.

NONE: This ought to be self-explanatory. "None" is an all-ex- clusive word. If you harm anyone or anything, including yourself, including a small rock in Trenton, New Jersey, you have harmed "some", not "none".

DO: To perform whatever working is contemplated by "IT", above.

WHAT: The meaning here is "Whatever", and refers forward.

YE: The archaic PLURAL form of "you". The current word "you" denotes both the singular and the plural; the archaic word "YE" is always plural. We shall see, later on, that this is no accident.

WILL: To will something is to exercise your intellectual decision- making power to determine the course of action which you feel to be the best. "Will" has little or nothing to do with "wish" or "want" or "desire". It is not an emotional inclination or feeling. It is the employment of reason to make a decision based upon your best judgment.

THE TWO SECTIONS OF THE WICCAN REDE;

1489

A. SECTION ONE: "AN IT HARM NONE".

Why does the Wiccan Rede not say, "Do what ye will, an it harm none"? There is a reason why the "An it harm none" comes first in the Rede, and that reason is that "An it harm none" is in- tended to come first in your own thinking, as a Wiccan initiate and practitioner. If you or any Wiccan begins with "Do what ye will", I assure you that you, like the Fundamentalists before you, will find a way to excuse and even to justify anything you take it into your head to do! Knowing this about human nature, the Lady inspired the Rede to be written as it is, with the "An it harm none" to come first.

The Wiccan Rede's "An it harm none" has parallels in many dis- ciplines. Perhaps the most significant parallel is found in the Hippocratic Oath taken by every physician before s/he is cer- tified to practice. The first part of the Hippocratic Oath binds the physician "First, to do no harm." It is sobering to realize that magical ethics, as set forth in the Wiccan Rede, are or should be so similar to medical ethics, an issue with such a powerful effect on so many lives.

When we read of a physician who has violated his medical ethics, we read this with outrage toward him and with empathy toward those patients who suffered inadequate care because the physician violated his ethics. It is more sobering to realize that future generations will regard violations of magickal ethics with the same degree of outrage, and rightly so.

B. SECTION TWO: "DO WHAT YE WILL."

Even without the first part of the Rede, "Do what ye will" is most certainly not a blanket permission to do whatever you desire to do. As one Wiccan High Priestess has observed, "Power cor- rupts, and absolute power corrupts absolutely." Seems like I've heard that before, but it's certainly true when you're talking about using real magick to accomplish real goals in the real world.

1490

When we realize the kinds and orders of results, both expected and unexpected, both knowable and unknowable, which eventuate from almost every human action, it would seem the better part of both valor and wisdom to never do anything at all, especially not anything which is done with spiritual power guided by no more than human wisdom! Unfortunately, to do nothing is also a choice, and the results of inaction are often far worse than the results of even ill-considered action. This is why the second half of the Rede demands that we make a decision and act upon it, as well as conforming that decision to the requirement that it harm none.

THE STANDARD OF THE REDE. Please note that the Wiccan Rede contains no loop-holes whatsoever. The Rede does not say, "An it harm none to the best of your knowledge." The Rede also does not say "An it harm none to the best of your ability to discern whether it will harm someone."

The Wiccan Rede does not say these things, or anything similar to them. It simply says "An it harm NONE, do what ye will." This means that YOU, once you have committed to live by the Wiccan Rede, are committed to be solely and totally responsible for any harm resulting from ANY ACTION YOU TAKE, MAGICKAL OR NOT.

Paul Seymour's forthcoming book begins with some strong cautionary notes concerning the use of magick. One of the examples he gives is particularly tragic, and concerns a young man who worked a simple and apparently harmless "money spell". The spell worked, and the young man got his money--he inherited it, when his parents were both killed in an accident shortly after he worked the spell. Paul does not say in his book if this young man was a Wiccan initiate. If he was, then in addition to his sorrow and loss, he has had to live with the fact that, by the standard of the Rede, he is ultimately responsible for the death of his parents.

When you commit to live according to the Wiccan Rede, you commit to conform your entire life, not just the magickal, mystical and reli- gious aspects of it, to the standard set by the Rede. Never again will you be able to act impulsively or without considering the results of what you do. Never again will you be able to act or even speak in thoughtless irritation or anger. Instead, you will come to consider the implications of every word you speak, and of every routine action you do. For it is not just by magick that we can harm ourselves or others; everything we do, and everything we say, has the potential to help or harm others, and to help or harm ourselves.

1491

It is also important to note that the Rede sets up a standard which prevents us from harming ourselves as well as others. Other relig- ions, including Christianity, regard it as virtuous to suffer harm for the sake of another, even to die so that another person might live. The Wiccan Rede does not permit this. You are to harm none, and this means that you are not to harm yourself, even for the sake of doing good for someone else. To some, this may seem like a selfish standard. But think about it. Would you wish to benefit by someone else's injury or death? Of course not! If you did derive some benefit, such as an inheritance, from the death of another person, would you feel good about this? Well, some people might, but probably you would not. Therefore, in a very real sense, you yourself are harmed by a benefit you derive from the injury or death of another. True, the harm is emotional, but it is entirely real.

Wicca recognizes that human beings are social creatures. What does harm to one, does harm to all in varying degrees. Therefore, it is imperative that each person strive to harm no one, himself or herself included.

Finally, it is significant to note that word "ye" in the statement, "Do what YE will." This is the ancient plural form of "you", and it means that your individual will is assumed to be in accord with some other will, instead of acting entirely on its own.

What is this other will which, together with yours, comprises the "ye" in the Rede? Well, if you are working in a coven, it could well be the combined will of the members of the coven. But this would not apply to those who are working on their own, and it is not the highest or best meaning, even for those working in coven. How does one act, so as to be certain to harm none? Not by refusing to act, since inaction is itself a decision, and often causes far more harm than even rash action. Not by delaying action until the time for it is past, because that is the same as inaction. And not by relying solely upon your own human wisdom, either.

The best way to act, so as to be certain to harm none, is to call upon the Goddess and/or the God, and to hand to Them the power you have raised, together with the situation you have raised the power to deal with, and say, "You are holy, good, and wise, and know how to use this power to help and not harm. Do Your will in this situation. That is my will, that Your will be done." And thus the Rede is fulfilled: For the "ye" who will are yourself and Them-selves, who are good, and love humanity, and who always act for the highest good of all.

1492

---

--- A WICCANING --- > Date: 08-31-92 18:25 > By: Ceridwen Goddess

(please bear in mind that since non-Wiccans were present at this ceremony, some things WERE toned down...we did not perform the Five-fold Kiss, or a more emphatic version of the Great Rite... our horned statue of Pan was left at home in favor of a small, antlered god-figure from an American Indian motif.. we did not include the scourge on the alter, or the Cords (I chose instead to wear our blue-colored Cord around my waist, however), and **most** references to the Horned God were altered to reflect a less-imposing Antlered One... I do hope that those who may read this will understand my reasoning for these actions. Lammas 1992 I thought that i would share with you the ritual that we performed in blessing our children this past Lammas (we did it on July 30th), Blessings to you all! -Heidi A WICCANING: --consecrate the salt and water

(Priestess takes her athame, plunges the blade into the container of salt, "So that you may be fit to dwell in this Sacred Space, I bless this salt, in the names of our Lord and Lad, i bless this salt" then transfering three 'knife-fuls' to the container of [in this case water taken from the beach where we held the ritual] water "So that you may be fit to dwell in this Sacred Space, I consecrate and bless this water" and stir the salt into the water.)

--purify work space with [salt-]water (Priestess walks the diameter of the Circle and casts the [salt-]water along its perimeter)

--purify work space with incense and candle... (Priest traverses the perimeter of the Circle with frankincense & myrrh and then a candle) Priest hands athame to Priestess who casts the Sacred Circle: "With earth and air draw forth all that is fair by fire and sea of ill stay free O Circle, be thou a meeting-place of love and joy and truth a shield against all wickedness and evil a rampart of protection that shall preserve the powers that we may raise within Thee. Wherefore do i bless and consecrate thee. Priestess welcomes all gathered into the Circle space: "May your mind be free, may your heart be free, may your body be free."

1493

Invoking the Watchtowers: The Priestess takes the bowl of water to the East and says: O cool lakes and deep seas of the East waters soft and giving of fresh life join with us -- Cast your blessings upon these children and become a friend to them! Blessed Be. All echo, "Blessed Be!" (the water is placed at the east gate) The Priestess takes a candle to the South and says: O warm sun and warm skies of the South bringing life anew, the growth of all things, and promise of the future, join us -- Cast your blessings upon these children and become a friend to them! Blessed Be!

All echo, "Blessed Be!" (the candle is placed at the south gate) The Priestess takes the censor/sage to the West and says: O Winds of the East who bring forth freshness, life, and joy... join us -- Cast your blessings upon these children and and become a friend to them! Blessed Be! All echo, "Blessed Be!" (the censor is placed at the west gate) The Priestess takes the bowl of earth to the North and says: O mighty mountains and endless steppes of the North Meadows of green and the creatures that therein dwell join us -- cast your blessings upon these children and become a friend to them. All echo, "Blessed Be!" (the bowl is set at the north gate)

1494

The Priestess holds the alter Wand aloft and asks: "Repeat after me.... As above so below as the Universe, so the soul as without so within. Blessed and Gracious Ones -- on this night do we consecrate to you our minds, our bodies, and our spirits. Blessed Be!" INVOKING THE GODDESS AND GOD goddess: All-dewy Sky-sailing Pregnant Moon who shines for all who flows through all light of the world which is yourself maiden mother crone the weaver the green one O most gracious and magnificent Lady We ask that some portion of your presence be here among us now Give protection and shelter to the small and sacred ones who are here to be dedicated in Your honor. god; Seed sower, grain reborn Antered One come! Bright sun, Dark death, Lord of winds, lord of the dance sun-child, winter born king Hanged one Untamed, untamed! Stag and stallion, goat and bull, sailor of the last sea, guardian of the gate lord of the two lands ever-dying, ever-living, radiance

O ancient lord of the universe we ask some portion of your presence here among us now. Shield and strengthen the children who shall be dedicated in your honor!

1495

THE BLESSINGS and PURIFICATIONS Maiden (in this case an unattached and close aunt of the children): (as she sprinkles the children with barley) "Dearest ones, may you never know hunger or poverty for material or spiritual things. I bless you with the barley of the Spirits, for nourishment and wealth." Mother (the Priestess who is the mother of the children): (as she sprinkles the children with water) "I bless you in the name of the Spirits of all life and healing, with the waters of the Earth, that you may be healthy and strong in body, mind, and spirit. Let love be your treasure, may you be happy in your heart." Crone (the Priestess's mother and the grandmother of the children): (as she sprinkles the children with salt) "Dearest ones, may you have access to your own wisdom and that of others. May you be protected from foolishness and self-destruction. May you know the essence of things; may you be bright and find it easy to learn and teach." The Antlered One (the Priest, who is the father of the children): (fire/sage incense) "With the Fire of the Universe to spark your temper, I would ask that you may find joy and a sense of merriment in all that you accomplish - to see the lighter side of life's journey and find happiness in your work." THE DIVULGENCE OF THE NAMES (explained to the Witnesses): ANCIENT EUROPEAN PEOPLES BELIEVED THAT YOU MUST HAVE TWO NAMES, ONE PUBLIC AND ONE A SECRET NAME THAT ONLY THOSE PRESENT AT THE BLESSING CEREMONY KNEW. THIS SECOND NAME IS FOR USE AFTER PUBERTY, WHEN THE SOUL CHANGES INTO ITS FIRST ADULT SELF, WHEN IT CAN BE UTTERED ONCE MORE, AND MADE PUBLIC. THE PURPOSE OF THE FIRST PUBLIC NAME WAS TO DIVERT THE EVIL EYE, TO GAIN FAVOR WITH THE FATES, TO KEEP AWAY SICKNESS, AND TO HELP THE CHILD REACH ADULTHOOD. Priestess: "Great Spirit of Nature, protect and guide these young souls among us. May the Blessings of the wise and joyous Father of the Gods far-seeing and far-knowing be upon thee. May the blessings of the Triple Goddess, of Maiden, of Mother, of Crone, and all their power be upon thee." The following blessings/invocations were spoken and followed by the child being immersed in the ocean water of the beach where the ritual was held:

1496

ELIZABETH'S DUNKING: Anna Perenna Great Goddess, Mother of All Envelope this daughter of yours in the waters of Your womb Grant her protection from wrong-doing Wash away the memories of her pain Shower her with Your blessings in a life everlasting Bless Elizabeth Mae Luzerne. So Mote it Be! PATRICK'S DUNKING: Great Goddess, Nurturer and Bearer of all Men, great and small Without whose womb they would not be Mother of Gods, of Sacrificial Kings, Presidents, Emperors, and beggars Welcome this son of Yours into Your Light and as you have taught us, let him find "Beauty and strength, power and compassion, mirth and reverence, honor and humility" within his heart. Wash his fears away with your caress! Bless Patrick Howard Lloyd! Blessed Be! MORGAINNE'S DUNKING: Hail, o gracious and most magnificent Lady whose slender hand turns the vast wheel of the sky. whose triple aspect does see the beginning, the life, and the end of all things. whose wells of mystery do give inspiration and rebirth thoughout eternity, receive here this small daughter of yours with blessings and with love. Bless Morgainne Ellayne! So mote it be! (explained to the Witnesses:) THE SECOND NAMES CHOSEN WERE DECIDED UPON FOR BOTH WHIMSICAL AND SERIOUS REASONS -- FOR PERSONALITY AND FOR CIRCUMSTANCE. "For this newest arrival, a small girl-child who came as an unplanned gift from the gods, whose arrival has challenged us and helped us grow, as did her namesake, bringing all of Mankind's challenges upon him, she is called PANDORA." "For a small boy-child who seems to live for good food and drink, who enjoys this life he's been blessed with, and who reminds us that merriment is part of our everyday challenge as well as paying the bills and doing the housework, so we found inspiration in the spirited and fun-loving god of wine, and give his name to our son, who will be BACCHUS."

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(our oldest, 4 year old daughter was severely burned when she was 16 months old, thus the inspiration for her naming...) "And at last, for our eldest daughter, as did the beautiful bird rise miraculously from its burning, so did she -- and aptly she is named PHOENIX." Priestess: "O Lady of the Starry Heavens, Wise All-Father, behold these lovely children, PANDORA, BACCHUS, and PHOENIX conceived and brought forth in love. Bless and protect them and grant the gifts of wisdom, inspiration, and wonder, adorn them with your enduring and eternal strength and steadfastness. May they ever have spirits that seek the stars, and roots that hold tight deep within thy loving breast." SHARING OF THE BREAD AND WINE: Priestess blesses the wine, dipping the athame into the chalice: "As the cup is to the female so the athame is to the male, and conjoined they bring blessed creation" "Offering to the Mother: Hail Earth, Mother of All! May your fileds increase and flourish. Your forests grow and spread, And your waters run pure and free! Accept my offering, O Earth Mother! Bring forth that which is good, and sustaining, For every living thing!" --The Bread: As the bread is passed around, the Priestess asks for its glorification: "Let us join hands and purify ourselves breathing in the life force of the universe and expelling all evil from us. Take now of the bread and know of the grain of which you partake as the latest of countless generations growing to fruitfulness and in dying, giving of the seeds from which new life shall spring Know that every seed, every grain is the record of times most ancient and a promise of all that shall be. Partake of the bread and know of life eternal and of Immortality. With this knowledge are our souls sustained."

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--The Wine: As the Chalice of wine is shared around the Circle, the Priestess asks for it's glorification, also: Drink now of the wine And know of the tranformation of simple fruits to sparkling elixir as this wine has undergone change so by life's cauldron shall we As this wine gives the enchantment of the Divine or abasement into the lower realms, so do all humans rise or fall in each life As their own will and strength determines. --The Storytelling: at this point the group of celebrants and the witnesses were asked to seat themselves and the Priestess read a story called "The Burning of the Lady's People" chosen from a collection of Goddess tales, THE STORYTELLER'S GODDESS by Carolyn McVickar Edwards. --OPENING THE CIRCLE: All join hands, Priestess says: "Lords of the Winds, the Fires, the Seas, and the Fields, before you depart to your fair and lovely realms, we thank you for your presence this evening! Blessed be! ... May the Circle be open but not broken may the Beauty of the Goddess and the Strength of the God dwell in our hearts. Merry meet, and merry part, and merry meet again. Blessed Be!" END The Priestess of EarthWorld Circle wishes to acknowledge the many sources from which these invocations and blessings and ritual writings were chosen including MAGICAL RITES FROM THE CRYSTAL WELL by Ed Fitch, and several of the various books by Stewart and Janet Farrar, Doreen Valiente, Starhawke's THE SPIRAL DANCE, A WICCAN BARDO by Paul Beyerl, and probably others that i've forgotten their original sources over the years of use.

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WP 04/28 The New Theology-Sheology; Mystical Women's Spiritual Movements, Gaining Momentum ... and Adherents By Judith Weinraub Washington Post Staff Writer

Pagans atthe Harvard Divinity School.A goddess-centered ritual at the University of Pennsylvania. A feminist seder in Silver Spring. New moon groups at a rabbinical seminary. Women's spirituality ses- sions at Appalachian State University, Wesleyan University, Brown.

What on earth is going on?

If theevents of thelast few monthsare any indication,women are looking for a spiritual connection - for a way to push the boundaries of their religious experience beyond the ordinary confines of tradi- tional Judeo-Christian monotheism. Consciousness-raising may have been the solace of the '70s and career development the icon of the '80s, but the '90s offer a very different option - the spirit. Today's seekers, after all, are the daughters of the feminist revolution. Not for them the victimized heroines and saints of the past. Not for them the patriarchal structure of the male-dominated religions of the Old and New Testaments. Their touchstones are the pagan religions, the pre-Christian Earth-centered goddess cults that stress the harmony of the universe - movements that offerequality rather than hierarchy, peace rather than war, joy rather than guilt, ritual rather than rote. "It'sreligion without the middleman- including sex and drugs," says Margot Adler, a journalist at National Public Radio and the author of "Drawing Down the Moon: Witches, Druids, Goddess-Worshippers and Other Pagans in America Today." The women's spirituality movement, which practitioners estimate as attracting as many as 500,000 people across the country, is basically benign. And has nothing to do with the satanic cults of national TV talk shows. Whether mainstream, new age, goddess-oriented (a point of view expressing a female- and earth-centered style of worship rather than a specific body of liturgy) or wiccan (a mainly British Isles paganism that refers to the Old English word for witch), today's celebrants are as various as they are hard to count. "It'sdefinitely growing,but you'll neverget hardfigures," says Adler, whose book was originally published in 1979 and, with more than 100,000 in print, still sells more than 10,000 a year. "A group of women can start a group and not tell anybody, and you'll have a thriving group doing rituals and who will know?" What canbe traced isthe flourishingbook industry, mostlyout of San Francisco, that the movement has spawned. Two books published in 1979 - Adler's and "The Spiral Dance," a more personal vision by the San Francisco-based "priestess" known as Starhawk - have been par- ticularly influential. What can also be pinned down are the threads that are woven through the burgeoning movement: a dissatisfaction with the way women are treated within traditional religions, a yearning for ritual, a desire for a historical connection, despair over the fragmentation of society and a concern about the future of the planet. Says Diana Hayes, professor of theology at Georgetown: "Within Christianity, theology and spirituality have been male oriented, male dominated, because they are the ones articulating it. But we all are affected by who we are, where we came from, our life experience, our relationship with god.

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"So thechallenge has beento get thisrealization out inthe open and to have the men who dominate theological circles realize that they cannot speak for the rest of the human race. Women do not think or act the way men do. Therefore our spirituality will not be the same as men's."

Listen to voices from the women's spirituality movement:

Diann Neu, women's religiousleader, master's degrees in sacred theology and in divinity from the Graduate Theological Union, Graduate School of Theology, Berkeley; co-founder of WATER (Women's Alliance for Theology, Ethics and Ritual) in Silver Spring: "I was a Catholic woman who thought I'd be one of the first to be ordained. I thought it would happen by 1980. After all, there were only two possible paths from the seminary: to teach on a faculty or to be ordained. I wasn't interested in teaching and of course couldn't be ordained - though I always hoped there was the possibility. I was disappointed. Pained. Hurt. Angry. Distressed. So I started creating alternatives. I knew it was something I needed to do. It was very exciting to me." Starhawk, priestess of the Old Religion of the Goddess, witch, religious leader, writer, counselor, women's spirituality superstar: "In the very simplest terms, the goddess represents the sacredness of nature, of human life and human creativity as well - the idea that human beings are meant to be integrated with nature. In the goddess tradition the sacred is embodied in the earth, in ecological systems, in human beings in different cultures. If we're all sacred, we have to deal equally with each other. And when we really see the earth as this sacred place, and we know that everything is connected, it makes it very hard to think about killing somebody, to write off whole groups of people." Diana Hayes, Catholic convert (from AME), professor of theology, Georgetown University: "All of us have to be allowed to voice our spirituality in our own ways. I see myself not as a feminist but as a womanist, a feminist of color. Women of color - black, Hispanic, Asian - have begun to realize that the feminist movement has been an exclusive, white, middle, and upper-middle-class movement. Womanists are challenging the feminist movement in the same way that feminists have been challenging the church. As a black woman within the Catholic church, without that attitude, I'd have to be deaf, dumb and blind." Margot Adler, journalist, an elder with Covenant of the Goddess, a priestess, the granddaughter of analyst Alfred Adler: "I think it would be fair to say that none of this would have happened to me if I hadn't been hit over the head in the seventh grade by studying the gods Artemis and Athena. This was the late '50s, and there weren't a lot of powerful images of women. What was interesting was we studied Greece for a whole year, and this was my religion. But I think way down deep I didn't want to worship these goddesses - I wanted to BE them." Linda Pinty, a student atHarvard Divinity School, the intern minister at the First Parish Church of Unitarian Universalists in Cambridge, and one of the co-founders of CUPPS, the Covenant of Unitarian Universalist Pagans: I was brought up a Baptist in Michigan but left the church in my late teens and read my way to the Unitarian Universalists. I felt it was a place I could have freedom to search. The neo-pagan movement brings a lot of things together. It offers a much healthier and holistic way of experiencing ecstasy about life, the goodness of creation and connecting at deep levels with other creatures. In neo-paganism, a need to heal the earth is prominent - it's important to take care of Mother Earth."

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Susan Gale, a Philadelphia wife and mother and self-described "radical feminist witch not yet out of the broom closet" in her neighborhood: "There's a pain that's in young women even a decade after feminism. I was raised in a tough poor working-class neighbor- hood. My mother was a German Protestant, my father an Italian Catho- lic. I was raised as a very religious Presbyterian, but it didn't matter that I was the most brilliant student in my religion class - there wasn't a place for me as a minister. Deacons and ministers were men. And a lot of it rubbed me the wrong way: the anti-sexuality, anti-sensuality, the guilt and sin and punishment rather than joy. From the time I was a little kid, I couldn't accept redemptive suffer- ing. Why is the central metaphor of most religions the bloody violent death of a male? Why is it not birth?"

Invoking the Spirit

Starhawk signs her books"Blessed be." It is alsoher greeting and her Amen. In alarge room set up withflowers, crystals, trinkets and copies of her books, she presided recently at a women's ritual at the Univer- sity of Pennsylvania's Christian Association. "Where would you likethe altar?" asked a participantbefore the candles encased in glass were set on a brightly colored cloth in the center of the room. Two hundred womenof similarmind-sets - butvarying ages,religi- ons, occupations and sexual orientations - were ready to join Starhawk at the three-hour, $40 event. Another couple of hundred men and women arrived later that evening for Starhawk's lecture. People like GeelaRazael Raphael,a rabbinical studentwho wasone of the event's organizers. "Starhawk is a spiritual leader, a women's spirituality leader," says Raphael. "As a potential rabbi wanting to be a spiritual leader, I want to see as many role models as I can. Her form of non-hierarchical religion can be used in more traditional practice." In person, the 40ishpriestess looks not unlike theonetime tall Jewish girl from Los Angeles she used to be. But her soft-voiced, authoritative presence and staccato chanting and drumming command her sessions with surprising power. Women wear comfortable clothing: jeans, skirts, sweaters, tie-dye revisited. A majority tend to be of a certain size - the goddess religion rejoices in the female body. There are many embraces. Net- working materials are exchanged. Before casting the formal circle that so many women's rituals start out with, Starhawk encourages the youngest and strongest in the group to form an inner circle around the altar. Starhawk warms up the group with physical and vocal stretches. As participants form a larger ring around the inner one, she "casts" the ritual circle, theoretically making the space within it a special place. Candles representing the four directions and the Earth's center are lit. Earth, air, fire and water are invoked. Women stand and sway as she drums, urging them to find their centers, their connectedness, often against the background of a simple chant: "Rising, rising, the earth is rising. Turning turning, the tide is turning. Changing changing, she changes everything she touches. Changing, changing, and everything she touches changes."

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Like many women's ritualleaders, Starhawk uses such chantsas a kind of surrogate liturgy. Presented at different moments that morn- ing, the lilting song she teaches is used as a blessing, a uniting force, a backdrop to movement and dance. Starhawk leads the groupthrough a series ofactivities - somethat draw upon the circle as a whole, some small group discussions, guided visualizations. "What kind of a body are you in?" she asks. "Look at your body. How does it feel?" Some people writhe. Others beat time to the drums. Some stand awkwardly (earlier she assured them not to worry if they feel ill at ease). Some look dubious. Tofocus the visualization evenmore, Starhawk takesthe group to an imaginary crossroads in the sky. "Close your eyes," she says. "Reach out and feel and touch and smell these roads until you find one that feels like a road in the future. Go down the road. Know you can come back to this place of power because it is you. And remember there are many roads to the future. The road you chose is only one pos- sibility." The session endswith a grandfinale "spiral dance"- clockwiseto invoke, then counterclockwise to release. "Anything you want to do involves both," she says. A giftedspeaker with an easysense of humor, Starhawkis equally at home beating time in the center of a ritual or working the crowd at the podium of a lecture hall. She is also at home with what she calls the "W" word ("witch"). "Unless we understand it, we don't know why a powerful woman is so threatening and so frightening," she says. "There was a 400-year reign of terror particularly directed against women who were then burned alive," she says, likening the witch hunts to the African slave trade, the Holocaust. Starhawk became interested in witchcraft in her late teenswhen she and a friend did a student seminar on the subject at UCLA. Now she is at the forefront of a movement to reclaim the word for positive use. (Male witches also use the word rather than warlock, which means traitor.) For mostpeople, of course,the word "witch" conjuresup an image of a crinkled old woman you wouldn't want your children to talk to. But the picture of the craft that emerges within today's women's spirituality movement (and that is reinforced by Starhawk's Philadel- phia ritual) is a combination of group therapy, positive thinking, stretching exercises, guided visualization, song and dance - and even pot luck. Its goddess- and nature-orientedprecepts are similar tothe Old Religion of prehistoric times and societies that fell victim to the witch hunts and persecutions of medieval and renaissance Europe. It is earth-centered, individualistic and peace-loving. Starhawk spends about a third of her time teaching ritual and spreading the faith at college campuses and other forums around the country, and in Canada. She feels that people crave it. "Even people who live in cities - like most of us - are still connected to the cycles of nature," she says. "Doing ritual that helps you affirm that helps us not to feel cut off from the larger life around us, the actual life support systems that sustain our lives."

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Women's Rites

Spring,with itsvivid reminders ofthe cycle ofbirth and death andrebirth, is a fertile time for the rituals of women's spirituality. Look at some recent manifestations in the Washington area:

Last month, attracted by a flier heralding a celebration of the goddess ("dancing, singing, drumming, healing, creativity, inspira- tion, discovery, nurturing and goddess games"), 21 women gathered in a conference center in Potomac in honor of the spring equinox. "The day was designed for women who wanted to bring out the goddess within them," says organizer Nancy Smith, a seminar leader who specializes in stress management and massage therapy. 120 men, women and children turned up last month for a feminist Seder (for Holy Thursday as well as Passover) put on by the Silver Spring-based WATER. Now a place where Christian and Jewish women can come together for a feminist interpretation of religious rituals, WATER was created by Diann Neu and Mary Hunt, two Catholic theologian- s, in 1983. They send out 10,000 newsletters, stage workshops, con- ferences and lectures, hold ecumenical monthly breakfasts for women in ministry, publish books and act as an all-purpose feminist resource. On April 14, the new moon heralded the Jewish celebration of Rosh Hodosh. A group of women interested in finding or creating ritual specifically for Jewish women gathered in a Silver Spring home in honor of the occasion. Instead of going ahead with their scheduled topic - the redefinition of God in non-masculine terms - the group (representing a 30-year age span) shared its feelings and prayed (to the feminine aspect of god) about the recent death of a 42-year-old friend. Atthe All Souls Church in the District a smaller group of women is currently investigating women's religious history each Sunday after- noon through "Cakes for the Queen of Heaven," a 10-part correspondence course available through the Unitarian Universalist Church. Bev Tubby, who took the course last year, is one of the conveners this year. "In spite of everything that's been written about feminism and role differences, women really do bring a wonderfully strong view to this world," she says. "We do have a different perspective - it has to do with the human context and human relationships. If women are not cognizant of their spiritual history, they are missing out on a more complete identity that can help form our ideas of who we are and what we want to do in this world and how we're going to do it." And June 6, "Kestryl & Company," the first of six biweekly talk shows about contemporary witchcraft will air on Arlington Community Cable, Channel 33. Produced by Cheryl Ann Costa, a computer program- mer and third-degree Wicca high priestess, and moderated by Erica Angell (known as Kestryl), a housewife and second-degree high pries- tess, the show will feature high priests, magical tool makers, tarot experts and pagan bards. "Many people are looking for a way to plug into The Craft," says Costa. This is an easy way to do it. Havingcast their lotwith an enlargedview ofthe sacred, these women, like many others all over the country, are looking to the spiritual as a hope for the future. "It's life-giving for me to be a part of it, and tocreate it," says WATER's Neu. "What I keep coming back to is that there is a growing power within women. We are breaking all kinds of silences. Things are happening because there are more and more groups where women feel safe. My hope is that we'll keep creating these safe spaces where being together as men and women is possible."

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The 12 steps and Shamanism by Matrika co-sysop of PAN - the Psychic Awareness Network at 1-703-362-1139 copyright by PAN and Harvest ( a pagan newsletter at box 228 S. Framinham MA 01701 - $13. per year)

Author's note - this article was first published by me under the name JUKNO in Harvest's Yule edition, 1989.

Recently a local charecter in Alcoholics Anonymous here in the Wor- cester MA. area died. His name was "John the Indian" (he identified himself this way) and he was well-known as an AA speaker all over the world, although he lived near central Massechusetts. John had about thirty years of sobriety and was a great power of example to many people including Betty Ford who told him she had listened to tapes of his talks while she was in detox.

John's story intrigued many people. An Indian who had been orphaned on the reservation when Tuberculosis wiped out his familly, he had ended up on skid row after serving in the Canadian army during World War II as a dishwasher. He came to AA in his mid-twenties, an il- literate wine. ( my note - this is NOT to imply that most alcoholics are on skid row. In fact most of them are people with nice famillies, a place to live, a car or even two, a job, etc. etc. etc. Less that 2% of the alcoholics in this country are on skid row) He ended up owning his own construction business after learning to read (from a elderly woman in AA who was a school teacher) and marrying a lady in AA with whom he raised a lovely familly.

Because John had inspired me and so affected my life with his gift of simplicity, I was inspired to do a shamanic-style rite in his memory. I had always felt sorry for John because, in the process of his recovery, he seemed to have lost touch with the beauty of this herita- ge. Then it hit me; John WAS a shaman and anyone who truly worked a 12-step program was one too.

In BIRTH OF A MODERN SHAMAN by Cynthia Bend and Tayja Wiger (Llewelyn Publication box 64383, St. Paul MN. 1988 ) it states " A shaman is hard to define. There are no two alike..... what happens, a shaman goes through a catastrophe or a string of catastrophes that enhance certain abilities within him ( or her! ) .....Most often theShaman has togo through a severetrauma, a severe illness or a severe psychosis and recover from it before he learns the recovery process that he can use."

The authors are quoting Tsonkawa, Tayja's teacher on the Shamanic path. (a Native American Medicine person)

Many other authors on Shamanism; Sunbear, Lynn Andrews, Amber Wolfe and Micheal Harner, to name a few: echo this truth. A shaman is a person who goes through great suffering, usually in the form of a mental or physical illness, and then goes on to heal himself or her- self. They are then able to use that same process to heal others.

This is what happens in a twelve-step fellowship. Through the process of healing ourselves, we come to the point where we can help others hy "carrying the message" after having had a "spiritual awakening" as the result of taking the first eleven steps.

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Here are some books that can help any Pagan, Shaman, Druid, Witch, Practitioner of Feminist Spirituality, or other Magickal folk as they walk the steps in the process of recovering, while retaining their own unique spiritual path.

TRUTH OR DARE by Starhawk (San Francisco, Harper and Row, 1987) This contains many references to the 12-step programs, especially Alcohol- ics Anonymous and Adult Children of Alcoholics, in a work on Wicca by a well-known priestess of the Craft who is also a psychotherapist.

CRYSTAL CLEAR by Connie Church (Bew York, Willard books 1987) It contains a good section on how to use quartz crystals to help in relieving yourself of bad habits, compulsions, and obsessions, specif- ically for use with the various twelve-step programs. (note - amethyst is traditionally said to help in all these areas)

BIRTH OF A MODERN SHAMAN, mentioned above, tells the story of a blind Native American woman who was a survivor of Child abuse and had been Psycotic as well as Alcoholic. This is the story of her complete recovery, including her eyesight, (documented by doctors) and the discovery of her Psychic gifts with her Native roots. Her healing occured through a process that began for her in Alcoholics Anonymous.

THE TWELVE STEPS FOR EVERYONE published by Compcare (Minneapolis MN.) this is a non-sexist book on the steps by a grateful recovering member of Emotional Health Anonymous written in non-sexist language. The author draws heavily on the Eastern traditions of spirituality as well as the traditional Western monotheistic ones.

EVERYDAY A NEW BEGINNING Published by Hazelden corp. (Also in Min- neapolis, MN. I believe) This is a daily meditation guide BY women in Anonymous fellowships and FOR women in these same self-help groups. Unlike the TWENTY-FOUR HOURS A DAY book (published by the same company and widely used in AA) it doesn't use quotes from the Bible. Instead it uses quotes from various women authors. Many men also claim to have benefitted from it due to it's non-religious approach.

PAGANS IN RECOVERY a networking newsletter for Magickal folk, Shamans, Druids, Feminist Priestesses, Witches, Pagans, Pantheists, etc. who are in recovery via a 12-step fellowship of any type. It has con- tacts, reviews, articles, recovery techniques and more. It is a great source of support and inspiration to any Pagan in any of the Anonymous support groups. It is $8.00 a year and the address is P.I.R. c/o Bekki 6500 S.R. 356 New Marshfield, OHIO 45766

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ADDITION TO READING LIST

REFLECTIONS IN THE LIGHT by Shakti Gawain, published by New World Library, San Rafael, California 1978. While not ONLY for the 12-step programs this book does go into the problems of addictions in light of the New-Age, Psychic Awareness as well as many other subjects. It provides a inspirational message and/or a creative visualization exercise with a non-sectarian affirmation for each day. The book is neither sexist nor sectarian and is truly a beautiful aid to anyone seeking to work the program of recovery. It is also a great way to share what you are doing with friends who share your spirituality but not your program, as it makes no direct references to the 12-step groups at all. It is very useful to those of us who prefer a daily meditation to the "prayer" people in the monotheistic Churches and Synagogues tend to use in their application of the program to their lives.

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Divine Circle of The Sacred Grove ***SCAM** Office of the Preceptor P.O. Box 66311, Seattle, WA, U.S.A. 98166

THE FOLLOWING IS FOR PUBLICATION;

To the Pagan Community: In July of 1991, ADF sent out a Druid Alert about an organization called the Divine Circle of the Sacred Grove. ADF began investigating this group because they were using ADF letterhead, membership forms, advertising copy, and other materials with their names substituted for ours. Prior to raising any public issues, ADF's Preceptor, Domi O'Brien called the group and talked to their Scribe, Kal Mannis. Mr. Mannis told her that if she had questions, she could come to a public meeting on July 2nd, 1991, in Seattle, and ask them there. Domi, Bwca, Erynn and members of 4 other Traditions and organizations attended their talk. We noted with increasing amazement their claims and their views of the interrelationship of Druidism and Wicca, and after they mentioned Isaac Bonewits, Domi challenged some of their staements, as the ADF Preceptor. The DCSG literature going back to 1988 was examined, along with other staements which have been made to us or others. Janette Laverna Garcia a/k/a Gordon a/k/a Copeland, born 2/9/1942, Houston TX,; Richard Norman Ian Garcia a/k/a Gordon a/k/a Copeland, born 8/12/1940, Prescott, AZ; Jerry Eugene Everett Wayne Reamer a/k/a Prophet, born 8/12/1948, Pottstown, PA; Kalman Mannis, Nancy Brown, Brenda Matarazzo, David Trippey, Donovan Cotton; Dr. Jay Tibbles, Mary Ernst, and others affiliated with their group were examined for legitamate mundane and magickal credentials. The only person whose credentials we were able to verify was Dr. Jay Tibbles. Janette's claims, as given in her various peices of literature, and as made to us, or to persons whose credentials we were able to verify, include: Hereditary Witch and Druid; Pipe Carrier for the Lumbee, the Sioux, the Cherokee, and the Chumash; member of the MotherGrove and Board of Directors of the ADF, as well as group marriage to the entire ADF Board of Directors; membership and 3rd Circle status in the British Circle of the Universal Bond; training by Ross Nichols, 3rd Degree Celtic and Egyptian Priestess; 3rd Degree Alexandrian Priestess, New York, 1973; 3rd Degree Gardinarian Priestess, New York, 1965; incorporation of her organization in 14 states; training by Rhuddlwm Gawr, and training by Grandmaster Eli (Barney Taylor, of the Druidic Craft of the Wise), marriage to Eli, as well as being both Eli's daughter and graddaughter. She has also claimed to be a registereed nurse, a cosmetologist; a paralegal; a professional writer of romance novels, and a Vietnam Veteran. Ms. Copeland (?) claims that she has 10,000 people on her mailing list, groves all over the United States, and that she was born in London during the Blitz, although she has alos claimed that she was born in Houston TX. Ms Garcia (?) claims that her father, a U.S. Army Major on Eisenhower's staff during WW II (not, by the way, Grandmaster Eli), and her mother, a nurse now resident in Atlanta, were both members of the Circle of the Universal Bond. She claims that she was raised by a Cherokee grandfather. She claims to have been teaching Wicca, which she says is a simplified version of Druidism for the masses, since 1954, when she was 12 years old.

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Ms Gordon(?) took Lady Sabrin's course from Our Lady of Enchanment in 1987 and 1988, giving totally different information about herself then she gives now. According to Lady Sabrina, Janette has been selling Sabrina's courses as her own ever since. We have examined lessons from Janette's and Sabrina's courses, and they are indeed substantially identical, except that Sabrina can spell. Janette joined ADF in 1987, giving yet another set of data about herself, claiming no leadership positions, newsletters, or other affiliations. A check of the material on her application shows it to be substantially false. In checking Janette's claims, we contacted the Secretary of state, and Board of Nursing Registrations in the 14 states in which she claimed incorporation. Her organization is incorporated only in Washington and California. She is not listed as a registered nurse anywhere we checked. She and her group were offering BA's, MA's, and PhD's in Washington State until directed to cease and desist by the Higher Education Coordinating Board. They later obtained a religious exemption by saying that they were offering degrees only in Divinity and Theology. Former mebers of their organization state that most of their claims in their catalog as to available courses and faculty credentials are false. In examining their other claims we contacted over two hundred persons and groups in this country and abroad in an effort to authenticate their initiations and organizational affiliations. No one we contacted verified any of the DCSG's claims. All stated that they had never trained or initiated any known officers or members of the DCSG. Most had never even heard of them. Furthur, former members of her organization have mentioned paying thousands of dollars for courses, and additional thousands paid out on "tithes" -- 10% of their annual income to support the work of the Order of Melchizadek (demanded in the middle of their initiation or elevation rituals). We have also been contacted by Social Serrvices, Education, Law Enforcement and other authorities for other information about DCSG, and/or its members. ADF and some other Pagan groups and organziations are cooperating fully with these investigations, and have made it clear to the investigators that we do not regard these people as legitamate members of the Pagan community, since none of their alleged training and initiations can be verified, and may have been directly disproven. As Pagans, whatever our path, we can ill-afford to remain silent while groups knowingly steal and sell courses written by others, claiming training ties to the most senior and respected members of our community that they do not have, and engage in questionable behaviour presenting themselves as our kin, elders, and representatives to the world at large.

Domi O'Brien T. Bwca Erynn Darkstar DTG Priestess Elder, NECTW Greenleaf Coven CWO Priestess Inis Glas Preceptor/Vice ArchDruid, ADF

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By: Domi O To: Lewis Stead Re: Details, please.

Lady Sabrina was initiated by Bob Moshier and Dorothy Trion in Tuscon Arizona in 1978, according to what she says. She was in Danville, California for a while, near San Franscisco; and was in COG (I have not checked this); she then studied with Gavin and Yvonne in New Bern for 1 and a half years; then moved to Billerica, Mass; then to Hudson, NH; then Nashua, NH. I was in Epping, NH when a Gardnerian friend and fellow NH College administrator, Gerry Reilly, introduced me to Sabrina. Since I am Daughters of the Triple Goddess and Celtic Wiccan Order trained, Gerry's brand of witchcraft and Sabrina's struck me equally weird.

I talked to Gavin and Yvonne last week; they feel Sabrina has borrowed heavily from them but they don't have an issue with it and they don't consider their organisation and hers to be connected. In 1987 Geraldine Gumm aka Gerri Garcia aka Queen Druid aka Laura Copeland aka Janette Gordon aka Janette Copeland aka Laverna Gordon aka Laverna Copeland aka Gerry Garcia aka Gerri Gunn aka Gerri Teah Garcia aka Jerry Leah Garcia took Sabrina's course; in winter of 1989 she began advertising a coorespondence course in Wicca, which according to Sabrina is Sabrina's. I've looked at them; they are very much alike. The Frosts and Sabrina both teach non-mainstream Wicca and charged for Craft when no one was doing that. I have heard far more negative things about some far more mainstream figures; both the Frosts and Sabrina are very public and really seem to have nothing to hide. What they teach isn't my Craft, but I will defend their right to practice their version and teach it as they see fit. Or did you mean something else ? Domi of ADF

By: Domi O To: Corwynt Re: ADF letter

Indeed it is from us. Since then, we have gotten "Janette's" arrest and conviction records from New Mexico and word from a usually reliable source that her real name may be Geraldine Gumm, and real date of birth may be 2-9-40. I am also informed by a law enforcement source that she has other records in several states. These range from child neglect to unlawful touching of dead bodies to kidnapping.

Her group was investigated in 1975 in Arizona for dead bodies and missing persons, moved a bit over a hundred miles as the crow flies, and she and her husband were arrested in New Mexico in 1978. The children involved were returned to their parents, two being kept in social service custody while it was determined to whom they belonged, and two members of the group were "deprogramed" by Ted Patrick. She was calling herself "Queen Druid" then and initiating folks as "WI" or "witch one". I have a lovely pile of court papers and newspaper clippings I will gladly share with anyone who'd like to send me $4 for photocopying and postage... Domi O'Brien Box 66311 Seattle, WA 98166

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The Rede of the Wicca (Being known as the Counsel of the Wise Ones:)

Bide the Wiccan laws ye must in Perfect Love and Perfect Trust

Live and let live Freely take and freely give

Cast the circle thrice about To keep all evil spirits out

To bind the spell every time Let the spell be spake in rhyme

Soft of eye and light of touch Speak little, listen much

Deosil go by the waxing moon Sing and dance the Wiccan rune

Widdershins go when the moon doth wane And the werewolf howls by the dread wolfsbane

When the Lady's moon is new Kiss thy hand to her times two

When the moon rides at her peak Then your heart's desire seek

Heed the northwind's mighty gale Lock the door and drop the sail

When the wind comes from the south Love will kiss thee on the mouth

When the wind blows from the east Expect the new and set the feast

When the west wind blows o'er thee Departed spirits restless be

Nine woods in the cauldron go Burn them fast and burn them slow

Elder be ye Lady's tree Burn it not or cursed ye'll be

When the wheel begins to turn Let the Beltain fires burn

When the wheel has turned to Yule Light the log and let Pan rule

Heed ye flower, bush and tree By the Lady, Blessed be

Where the rippling waters go Cast a stone and truth ye'll know

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The Rede of the Wicca (Being known as the Counsel of the Wise Ones:) (continued from previous page)

When ye have a need Hearken not to others' greed

With the fool no season spend Nor be counted as his friend

Merry meet and merry part Bright the cheeks and warm the heart

Mind the Threefold Law ye should Three times bad and three times good

When misfortune is enow Wear the blue star on thy brow

True in love ever be Unless thy lover's false to thee

Eight words the Wiccan Rede fulfill An' it harm none, do what ye will

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"Dryghten" Blessing Prayer (Gardnerian) By: David Piper

The only published copy of the Blessing Prayer that I know of is in the book "Witch Blood! The Diary Of A Witch High Priestess!" by Patricia Crowther in chapter four (paperback edition 1974, House Of Collectibles, Inc.).

"In the name of Dryghtyn, the Ancient Providence, Who was from the beginning and is for eternity, Male and Female, the Original Source of all things; all-knowing, all-pervading, all-powerful; changeless, eternal.

"In the name of the Lady of the Moon, and the Lord of Death and Resurrection.

"In the name of the Mighty Ones of the Four Quarters, the Kings of the Elements.

"Blessed be this place, and this time, and they who are now with us."

Life, Light, Love! Blessed Be! Dianis Lucien

---------------------------------------------------------------------- (120) Tue 17 Nov 92 21:12 By: Airmid To: David Piper Re: Monism/monotheism St: ---------------------------------------------------------------------- @INTL 93:9500/0 93:9500/0 DP> When you examine the "Blessing Prayer" of English Trad Wicca however, the Dryghtyn is obviously more than just a unifying essence since It is called: "the original source of all things; all-knowing, all-pervading, all-powerful; changeless, eternal." It describes the Ultimate, the Absolute, the Godhead of which the God and the Goddess are at one and the same time, both Its Polarities and also Its first Manifestations.

Dryghtyn is also the name used for JHVH in some old English bibles. I think that was where the term actually originated. I think I saw a passing reference to it in some boxed comparative translated text in "In Search of the Indo-Europeans."

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=================================== BASIC MEDITATION TECHNIQUES by Bill Witt ===================================

The course is devided into three sections. Section one deals with what meditation is and how it plays a part in the lives of those who use it. Section two will go into the techniques and tools of medita- tion. Section three gives suggestions on how to use what you've learned, in everyday life. A list of books for further reading on the subject, will be given at the end of section three.

Webster defines meditation as "The act of meditating; close or con- tinued thought; the revolving of a subject in the mind."

To meditate is to focusmentally on one thought, idea, orconcept. It may also mean, to revolve an idea in your mind so as to change the way in which you think of that idea. Meditation is therefore, a tool with which you may manipulate thought in an organized manner.

Many people view meditationas a very difficult thing tolearn. In reality though, we do it often without even knowing it. When you daydream or find your mind fixed on one thought, that is a form of meditation. Have you ever watched a bird in flight, or stared up at the clouds in the sky, or maybe even found yourself watching a stream of water flow by? If you have and at that moment the rest of the world around you has seemed removed, then you were in a state of meditation. The real key to this practice, is to be able to exercise control over your thoughts and awareness of the world around you.

There are manygroups of people for whom meditationis an everyday ritual. Others use it at special times as a means of relaxation and "mental house cleaning." It allows the individual a freedom unlike no other freedom. The freedom to look inside oneself and learn just who you are. Some use it as a way of being closer to nature or God. No matter how you wish to use it, you will find it a healthy and very rewarding experience.

Most all religions practice meditation in one way or another. Eastern philosophies such as Yoga, and Buddism are not the only ones to view meditation as a way of looking for the Truth found in one's own consciousness. Even in Christianity meditation finds a place of value. The Bible itself mentions the value of meditation. In writing to the Phillippians, the Apostle Paul tells them this. "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." (Phil. 4.8)

So you ask,what can it do for me. Well, beyond just being a good way to really relax, which we can all use in this hectic world, it can be a doorway to the Truth inside yourself. It is a way of gaining wisdom. Knowledge has always been fairly easy to come by. Wisdom on the other hand, is a bit harder to grasp onto.

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In "The Task" by William Cowper, the following line is found. "Knowledge dwells in heads replete with thoughts of other men: Wisdom, in minds attentive to their own."

For me, meditaion becomesa way of "grounding" myself,of reaching a place of peace and stability, where I can find how I fit into the universe.

Inmany philosophies, meditaion isviewed as anecessary skill. All those who are students of these philosophies must learn the ways of meditaion early in their training. Although the techniques may vary from one group to another, the most basic concepts remain the same. The ability to be able to focus on one thought and selectively block out all others is the foundation upon which many more advanced skills will be built. These skills may range from telepathy to the ability to move objects with only the mind.

It is well known that Yogi adepts can lower their breathing and heart rates to near death levels. This is something you should not try as it takes years of practice to learn and can be quite dangerous. Still, these yogis are proof of the type of power the mind can exer- cise over the body through meditation.

In some cultures, the use of drugs to achieve a meditative state is encouraged. The american indians for example, used drugs derived from various plants to put themselves into an altered state of concious- ness. This was usually done as a religious practice and as an event marking the change from one state of life to another. A good example would be the ceremony marking the coming into manhood of a young boy. Today there are still many, who advocate the use of drugs to achieve these altered states. It is my opinion that such measures are neither necessary nor good. You can reach an altered state of conciousness without the use of drug induced "highs". It takes practice, but it can be done.

In New Age philosophy, theart of meditaion is highlyvalued. We also find another well developed skill which is called "creative visualization". This is the idea of visualising what you want to the point of it becoming reality. A good example would be a salesman visualizing himself as successful and prosperous. The concept is simple, if you can visualize a personal reality, you can change or bring that reality into being. "Positive Thinking" is a very similar idea. The technique of creative visualization goes beyond positive thinking however. It deals with the premise that we all create our own reality and therefore have the power to change many aspects of that reality. The idea of "personal reality" is a lengthy one and we do not have enough room to cover it in this course.

So far we have lookedbriefly at what meditation is and how it is used. By no means have we touched on all the aspects of this practice. There are many books on the subject which cover it in much more detail. My purpose is to give you an overview of the many facets of meditation in the hope that you will wish to learn more.

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BASIC MEDITATION TECHNIQUES ===================================

This is the second part of a three part online course in Basic Meditation Techniques

Thecourse is devided into three sections. Section one deals with what meditation is and how it plays a part in the lives of those who use it. Section two will go into the techniques and tools of medita- tion. Section three gives suggestions on how to use what you've learned, in everyday life. A list of books for further reading on the subject, will be given at the end of section three.

In thissecond section ofthe "Basic MeditationTechniques" course, we will discuss various relaxation procedures and how they will aid you in entering a trance or meditative state. You will also be given some ideas about types of music and other "tools" which can help you achieve these relaxed states of mind. Let's begin.

First, let's set thestage for our meditation practice.You should pick a place which is as private and safe as possible. An altered state of mind, as in meditation, lessens your awareness of the outside world. For this reason, it is not advisable to practice these techni- ques in a public place where there is a chance of being mugged, robbed, or molested. If you are at home, with other family members or friends present, ask that you not be disturbed and that all other noise in the house be kept to a minimum. When you have found a place suitable for meditation, you may begin.

"The seekers of new mind states-the mind control devotees, the encounter group enthusiasts, the drug takers, the psychics, the meditators - all are on a journey into the interior universe trying to burst the limits of the socially conditioned mind. Weither acceptable or unacceptable, moral or immoral, wise or foolish, the mind of man is stirring toward a new evolution." Dr. Barbara Brown (1)

As Isaid in section one,trance or meditaive states,alter the way your mind deals with the realities it accepts as normal. Things which are experienced in a trance state are often not easily expressed in everyday language. You will at some level, experience a heightened state of awareness. Colors, smells, and sounds may seem amplified from what they normally are.

People who can acheivevery deep statesof trance often leavetheir bodies in astral projection, or have psychic experiences.

I highly recommend, that if you wish to enter deep states of meditation, you do so under the guidance and teaching of someone who is well trained in the practice of such techniques. The key thing to remember is that it's not what level your working on as much as what you are learning. There is alot to be gained in wisdom and knowledge at all levels of trance.

Now let's learn some simple and usefull relaxation exercises.

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You want to besure that the timeyou pick to practice yourmedita- tion is a time when you are least likely to be disturbed. You should not be overly tired or have just finished eating as both of those conditions may cause you to fall asleep. Even though you wish to acheive an altered state of consciousness, you do want to remain conscious to some degree. If you fall asleep when you are meditating, no harm is done and you will awaken quite refreshed and rested. Unfortunately though, you may not be able to recall all the things you experienced while in trance.

If you are lying down, be sure your back and neck are properly supported so as not to fatigue the body. If you are sitting, be sure that both feet are flat on the floor and that you are sitting as erect as possible without being too stiff or strained. You should have your arms resting comfortably in your lap with palms up.

In eithercase, it is important thatyour body not become strained or fatigued for at least thirty minutes. This is a good length of time to begin with as it should put neither a physical or mental strain on your being.

Next, visualize a yourself in a cocoon of whitelight. You should surround yourself completely. See the light as bright and warm. You may play with this sphere of light making it bigger or smaller until it "feels" right for you. Say to yourself, "I am protected by the pure white light of all that is good and truthfull. I am surrounded by the pure light which keeps out all unwanted and evil influences."

Thisis a good ideato do for several reasons.There are those, and I am one of them, who believe that each of generates an aura which protects us from outside influences when we are in trance. This aura may be strengthened by visualizing the light as growing brighter at our command. Even if you do not accept this idea, the practice lends a feeling of safety and security to you. Nothing which is outside of you may enter or touch you without your permission.

Learning tocontrol and pay attentionto your breathing isthe next step. You should start by taking a deep breath in through your nose, hold it for the mental count of 4 and then let it all out slowly through your mouth. Repeat this until you begin to feel at rest and relaxed. Allow your breathing to settle into a steady, rythmic rate. Just this simple technique can relax and refresh you at any time. When you are only doing the breathing exercise, it is not necessary to go through the white light sphere visualization. Some people use a muffled metronome or recording of some other rythmic sound, such as ocean waves, to aid them in setting the pace of their breathing. A good source of recorded sounds which can help you in meditation is a series of records and tapes which have been produced under the title "ENVIRONMENTS".

Now, as you are breathing,see yourself lying in the warmlight of the sun. The light is warm and pleasant to be in. Starting with the tips of your toes, feel the light warming all of your body, slowly moving up into your legs, your trunk, and then into your arms and fingers. As you feel this warming become more and more relaxed, going deeper and deeper into a calm and quiet place.

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Whenyou fell totally relaxed andat peace, bring a single thought into your mind. It should be of a pleasant experience or of an idea such as love, joy, peace, or compassion. Focus on this one thought and if some other thought should try to intrude, picture it as being written on a clear board between you and your focal thought. Then picture it being erased from that board as it might be from a piece of paper. Deal with any thought, other than your focal thought, quickly. Try to maintain concentration on your focal thought for at least five minutes. Picture it as being real and experience it as if it were. When you are able to do this and can exclude all other thoughts as they attempt to enter your mind, you will have learned the single most important technique of meditation.

It isnow time to begincoming back tonormal consciousness. slowly let the thought fade from your mind and again become aware of the warm light of the sun. As you fell the light bathing you in its' warmth, start to reconnect your mind with the physical sensations of your body. Become aware of your breathing and the room around you. Do this slowly and calmly. When you are fully aware of your surroundings, open your eyes slowly. Enjoy the sense of calm and peace.

If you succeeded in doing this exercise, you should feel more relaxed and calm than normal. It is important to remember that you are comparing it to normal for you, not to what you think others would or should feel.

If you do not feel you succeeded try again in a day or two. Between meditaion sessions, practice your deep breathing exercises. If you keep trying, you will soon reach a calm and meditative state. Do not attempt to meditate when you are ill, tired, or hungry. Those feelings only serve to make your efforts more difficult. A very important part to remember is that you can not force yourself into a meditative state. You must flow into it and surrender to it calmly.

Some things which are found to be helpfull in meditation follow.

Tryconcentrating on theflame of a candlewhen focusing. You could also use a crystal ball. The later is rather exspensive but small crystal window ornaments or pyramids also work well and cost much less.

Music is also anaid to some. The music shouldbe quiet and rhyth- mic. It should bring on feelings of peace and comfort. Such music may range from New Age recordings to classical.

Anotherusefull device is to focus ona symbol which holds special meaning for you. It may be an well known symbol or one you design yourself. As long as it holds a special meaning or expresses a special concept, it is a usefull focusing tool.

This brings section twoof this course toa close. In the nextpart I will give you some pratical ways in which to use what you have learned.

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The mostobvious use ofthe techniques you havelearned, is relaxa- tion. During the course of the day, many of us have moments when the pressure becomes almost to much. When this happens, we often can't deal with other people or projects the way we should. The breathing exercises you learned in section two can help at these times.

It doesn't require alot of time or absolute quiet as does your meditation practice. All that is required is about five minutes and relative privacy. At these times, begin doing your rhythmic breathing and visualize a place which is calm and refreshing. This simple and quick exercise, can work wonders to help you regain control in a hectic situation.

Another way in which meditation is used is in the development of psychic powers. There are several books on the subject, listed at the end of this section. Most of those who teach about the use and develo- pment of these abilities, agree that meditation is necessary to any such study. Again the reason for this is that meditation allows you to reach an altered state of conciousness. In this altered state your mind is more open to such phenomenon as telepathy. If you should decide to persue studies in this direction, please seek the help of someone trained in these areas.

One final use I will suggest is visualization. Meditation can be used as a tool for problem solving. While in a meditative state of mind, you have the ability to take any situation and manipulate it. By that I mean you can mentally play the out the situation using several different solutions. Then, you can pick the one which seems to best solve the problem. While the use of meditation can help you deal with problem solving more effectively, it is not infallible. All it can do is allow you to think more clearly and concisely about the problem at hand.

Well that concludes this study on meditation. I hope you have gained something usefull from this course. It has been by no means, a full explanation of the subject. There is much more to learn than could be covered in this short series and It is my hope that you will want to continue your studies into this fascinating and usefull skill.

More studiesof this type willbe developed in thenear future. The New Atlantis BBS will continue to post these studies as an ongoing service to it's users. Please feel free to leave suggestions on the BBS about subjects you would like to see covered.

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SELECTED BIBLIOGRAPHY:

list of books for further reading will be included.

References: (1) Dr. Barbara Brown "New Mind, New Body" New York, Bantam Books, 1975 Page 17

Miriam Simos (Starhawk) The Spiral Dance New York Harper & Row; 1979

W.E. Butler How To Read The Aura, Practice Psycometry, Telepathy and Clairvoyance New York Destiny Books; 1978

Melita Denning & Osborne Phillips The Development of Psychic Powers St. Paul, MN Llewellyn Publications; 1985

NEW ATLANTIS BBS 301-632-2671 Member of the ParaNet system End Of File ----------------------------------- Changes in format by the magician. 02/26/89 Crystal Cave 719-391-1092

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RIVER OF LIFE MEDITATION

by Gay Clarke

The River of Life Meditation is copyright Gay Clarke at

An audio CD of it may be purchased by visiting page.

Find a comfortable place where you can relax and be completely quiet...relax...allow your thought snow to just come and go...come and go...and take a deep breath in and hold it...(pause)...now gather up the tension in your body, and release it as you exhale...take another deep breath, and as you exhale, let go of anybody else's energy or thoughts you may be carrying...and breathe in new energy...breathe in new possibilities...and allow your body to fill with lightness...feel it becoming lighter and lighter as you relax more and more...relaxing deeply...going deeper...feeling very light now...so light you could almost float away...

And as you relax, imagine a beautiful coloured mist is swirling up around you, billowing up around you into a cushiony, soft, cloud of energy...and you are resting completely upon this cloud...and you are safe...as you breathe in and out, let your thoughts just come and go...relaxing more and more...and the cloud of energy now lifts you up into the air and carries your down into your own inner world...down between the boundaries of time and space...to a place of timeless beauty and infinite possibilities...floating down now, going deeper and deeper, leaving the outer world and its concerns far behind, as you drift and float on this beautiful cloud...going further and further...down below you is a rock, a giant rock...and the cloud gently and effortlessly lands upon the rock and you step off it, as the cloud swirls back into a mist and disappears for now...

Stand upon this rock now, and feel the strength of it under your feet...and as you turn around, you look out upon a great river...flowing as far as you can see...seeming to come from some infinite place...and disappearing into an infinite place, a flowing, endless river of energy...this is the river of all life waters...all of life draws upon the life-force that moves through its steaming currents...look closely at the water...what colour is it? it may look like liquid light to you...look deeply into it, and sense the power and depth of the river...what sound does it make as it courses through its channels?...as you stand securely upon your rock, notice and fragrance...and bend down and cup your hands in the living water, and splash some of it on your face...feel the life giving force on your skin...take a sip of the water...allow the river of life to nourish you...

Now relax a moment upon the rock...and bring into your mind the magical intention that never seemed to go anywhere...what were you trying to accomplish?...what was the basic intention you had?...what was the emotion behind the intention?...feel the energy of that emotion moving onto the palms of your hands now...feel the energy glowing...pulsating...breathe and allow your intention that you're still clinging to externalize...the energy of it is now shimmering, glowing...swirling into a sphere...allow all of your desire to flow into this sphere...and allow this sphere to appear to you however it appears...and just observe what you see...you may see pictures or symbols emerging within the sphere...whatever you see is fine...

When your sphere is completely filled with the last of your desire, emotion, and intention, hold it aloft...feel the power of it in you hands, a globe of power that you can now release...and look out into the river of life...watch as its currents of possibility flow for ever and ever, as far as you can see...and whenever you're ready, with as much and as little force as you need, throw the pulsating sphere into the river...and give this intention to the life force of this great river...watch as the sphere touches the water...and gradually disappears into the current...

Take a deep breath...as the sphere disappears the last of your intention and emotion and desire merges with the source of all life, from which it originally came...and leaves you...

Now complete any business here that you need to finish...take a few moments to enjoy the flowing river of life, and know that the possibilities it nourishes can bring miracles into you life too...

Take another deep breath, and notice the coloured mist is once again swirling around you...billowing up underneath you to form a beautiful cloud of cushiony energy, which is lifted up into the air, with you upon it...relaxing into the cloud you are returning the way you came...lifting up through time and space, coming back from the inner world...coming up...further and further...floating and drifting back...coming back...bringing you all the way back into your body now, into this room...brining your attention completely back into this time and place...take a deep breath and begin to re-orient yourself to the outer world...and when you're ready, count to three..., and on the count of three open your eyes, and return feeling relaxed, alert and at peace.

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MONISM, One Wiccan Perspective Copyright 11/24/92 Durwydd MacTara

"Henotheism n. Belief in one god without denying the existence of others." (American Heritage Second College Dictionary)

"Monism n. philos. A metaphysical system in which reality is conceived as a unified whole." (American Heritage Second College Dictionary)

"Monotheism n. The belief or doctrine that there is only one God." (Amer- ican Heritage Second College Dictionary)

"Pantheism n. 1. The doctrine identifying the Deity with the various forces and workings of nature. 2. Belief in and worship of all gods." (American Heritage Second College Dictionary)

"Polytheism n. The worship of or belief in more than one god." (American Heritage Second College Dictionary)

"To witches, deities manifest in different ways and can be worshipped and contacted through any form suitable to local conditions and personal needs. Wicca does not believe, as do the patriarchal monotheisms, that there is only one correct version of God and that all other God forms are false: the Gods of Wicca are not jealous Gods. We there- fore worship the personification of the male and female principles, the God and the Goddess, recognizing that Gods are aspects of the One God and all Goddesses are different aspects of the one Goddess, and that ultimately these two are reconciled in the one divine essence." (Vivianne Crowley, WICCA: The Old Religion in The New Age,- pp. 11-12)

Vivianne Crowley, a very capable spokesperson for British Traditional Wicca, identifies the core belief of Wicca (at least BTW) as Monism in the piece quoted above. However, she also opens the door to defining Wicca as duotheistic in principle with the subdivision of the monist reality into the praxis of worshiping both Lord and Lady.

However, there is yet a THIRD level of obscurity in Wiccan Praxis! Most Wiccans worship a threefold Goddess (Maid, Mother, and Crone) and many also worship at least a twofold God. So, are the Wicca REALLY polytheists or perhaps pantheists or even modified Henotheists as some have claimed? Or, perhaps, a new category altogether needs to be invented to accurately describe Wiccan belief and practice.

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One suggestion has been made to add a word to our Thea/Theo-logical lexicon, perhaps "Cthonotheism" (provided we MUST have a "Theism") to describe "Theistic Wicca". One advantage is that it makes the assumption of worshipping that which was there to be found and worshipped, NOT a Deity or deities invented in 1939! (More on this later.)

The following is the only published copy of the (Gardnerian) Blessing Prayer that I know of.

"In the name of Dryghtyn, the Ancient Providence, Who was from the beginning and is for eternity, Male and Female, the Original Source of all things; all-knowing, all-pervading, all-powerful; changeless, eternal.

"In the name of the Lady of the Moon, and the Lord of Death and Resurrection.

"In the name of the Mighty Ones of the Four Quarters, the Kings of the Elements.

"Blessed be this place, and this time, and they who are now with us." ("Witch Blood! The Diary Of A Witch High Priestess!" by Patricia Crowther in chapter four (paperback edition 1974, House Of Col- lectibles, Inc.).) Courtesy of David Piper

Airmid (aka Erynn Darkstar), a contemporary craft scholar and researcher says of this new (to most of us) name of Ultimate Deity: "Dryghtyn is also the name used for JHVH in some old English bibles. I think that was where the term ac- tually originated. I think I saw a passing reference to it in some boxed comparative translated text in "In Search of the Indo-Europeans."

Grendel, an Asatruar from Seattle suggests the "Dryghtyn" may be an alternative spelling of the Teutonic "Drighten" meaning "Lord". I admit this is interesting, to me, as the closeness of the linguistic link between the Old English and Old German languages has been a scholarly "fact" widely known for many years.

As a side issue, this might be some evidence that runs contrary to the thesis put forth by Aidan Kelly that Gerald Gardner "manufactured" Wicca in 1939. From personal experience, I have found that one unique distinction of the non BTW strains of Witchcraft (some times called "FamTrads" of Family Traditions) is the incorporation of old Christian Imagery, often including ArchAngels for the four directions or elements. Though this instance does not include Archangels, it DOES include archaic (and rel- atively unknown) Christian terminology. If Gardner did discover a remnant of the Old Religion upon which he based his modern reconstruction effort, it is this sort of linguistic "artifact" which would have survived. Perhaps a more scholarly investigation than mr. Kelly's will "turn up" more evidence?

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Jim Taylor, an Eastern Orthodox Theologian, also makes two (to me) il- luminating statements, concerning "The Dryghtyn Prayer": 1. "'In the name of Dryghtyn, the Ancient Providence, Who was from the beginning and is for eternity, Male and Female, the Original Source of all things; all-knowing, all-pervading, all-powerful; changeless, eternal.' This would be, entirely, an acceptable way of describing God, both for most Jews and for most Christians." AND 2. "'In the name of the Lady of the Moon, and the Lord of Death and Resurrection.' The Lord of Death and Resurrection would seem, to any Christian to refer to Jesus Christ."

This evidence of a possible mixing of an older (unrecorded) Christian Prayer may lend further credence to Gardners' claims of building on an older, hidden, traditional remnant.

I, personally, also agree with Mr. Taylors' statement that "the idea of Wicca being 'manufactured' in 1939 is far too pat, and ignores a great deal which ought not to be ignored. At the very least, some degree of recog- nition should be accorded to the obvious fact that most Wiccan practices and attitudes predate Wicca by considerable periods of time--possibly even millennia".

The existence of Monism, Duotheism, and Polytheism simultaneously in the belief structure of Wicca is one good example of one of the Five Mysteries of Wicca, that of Union. Wicca is a mystery religion, a PARTICIPATORY religion, and much of its symbology must be lived and practiced to have meaning because much of the real (some say hidden meaning is based on the knowledge of experience and not the intellectual knowledge of mere logic and conscious thought processes.

I am an eclectic Wiccan with strong ties in my beliefs and practice to British Traditional Wicca. I am a Monist, yet I have had strong direct experience with Brigid, Danu, and the Morrigan as well as the Earth Mother and the Horned Lord of the Forests. So my personal answer to the question of "What kind of Theism fits Theistic Wicca?" is "several, or none; it is not really a valid question in those limited terms"! But perhaps the concept of "Chthonotheism" would give a better label to this concept when attempting to discuss the idea of the peculiar theism unique to Wicca? Blessed Be, Durwydd MacTara

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Wedding Ceremony The Bard

THE ORDER OF SOLEMNIZATION OF MARRIAGE (GENERAL) The Altar shall be dressed with a white cloth, with a Cup, and an un- sheathed Sword. A small lectern should be provided to the Minister, that he may hold the Sword and read the ceremony. One candle shall be unlit upon the altar, and two lit candles shall be provided, to either side. Smaller candles shall be provided to at least the wedding party, and to the whole congregation, if possible. % Ministers take Altar % Groom and attendants take altar % Processional music starts % Bridesmaids process % Bride and father process % Bride and father take altar MINISTER: Dearly beloved, today you are surrounded by your family, your friends, and your loved ones, all of whom have gathered here today in the sight of the ONE to share your joy and witness your marriage. Who gives this woman to be wed? FATHER: I do. % (the Bride's father shall give the Bride's hand to the Groom, and then take his seat) MINISTER 2: This most sacred of bonds is not to be entered into lightly, but soberly and advisedly, with openness and honesty. I require and charge you both now, upon your honors, to disclose any reason or impediment why you may not be lawfully joined this day. BRIDE/GROOM: By our honors, there are none. % (The Minister shall turn to the congregation and say:) MINISTER: Likewise, I charge all of you now, upon your honors, that if any know a reason that these two may not be lawfully joined this day, to speak now or forever hold your peace. % (There shall be a short pause for any response) MINISTER: (N) and (N), life has no singular meaning so much as it is made up of many meaningful events, some of which may be specified and planned for. One of these is Marriage. As you know, no minister, no priest, no rabbi, no public official can marry you; you can only marry yourselves. By a mutual commitment to love each other and to create an atmosphere of considera- tion and respect, you can make your marriage come to life.

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MINISTER 2: On this, the day of your marriage, you stand somewhat apart from all other human beings. You stand within the charmed Circle of your love, and this is as it should be, b u t love is not meant to be the possession of two people alone. Rather it should serve as a source of common energy, a form in which you can find the strength to live your lives w i t h courage. From this day onward, you must come closer together than ever before, yet your love should give you the strength to stand apart; to seek out your own unique des tinies, and to make your own special contribution to that which is always a part of us, and more than us. MINISTER: A marriage that lasts is one which is continually develop ing, in which each person is continually developing while growing in understanding of the other. Deep knowledge of another is not something that can be achieved in a short time. Real understanding can only develop fully with years of in- timacy. This wonderful knowledge of another grows out of really caring for the other so much, that one wants to understand as completely as possible the intricacies of the other. MINISTER 2: May you be blessed with this deep knowledge of each other through all the days of your lives. Would you now give your vows? BRIDE/GROOM: We will. MINISTER: What tokens do you give that you will keep these vows? BRIDE/GROOM: We give these rings. % (The rings shall be given to the Minister, who shall take them in hand.) MINISTER 2: The ring is used in this ceremony because the Circle is our symbol for Spirit; that which was in the Beginning, is now, and ever shall Be, Love, without end. In this ceremony, it is that love which is deathless and eternal. % (Both Ministers shall join hands, holding the Rings, and shall say:) MINISTER: We ask now the Blessing of the One upon these rings. They are bands of silver with the Tree of Life cast in relief upon their surfaces. Let the bands represent eternity, love without end, and let the trees represent the nurturement you will share in that Love, now and always. BOTH: And so it is. % (The Rings shall be taken by the second Minister.) % (And if it is a Swordfasting, then the Minister shall take up the Sword, and flourish it aloft, and then place it point-down in front of him.)

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% (The Bride and Groom shall face each other, and place their % hands upon the Sword's pommel, with both Ministers placing % their hands over the Bride and Groom's.) % (the Minister #2 shall turn to the Groom, and say:) MINISTER 2: (N), repeat after me: (N), I take you as my wife. I pledge to share my life openly with you To speak the truth to you in love And to honor and cherish you all the days of our lives. I promise to love and tenderly care for you For better and for worse For richer and for poorer In sickness and in health In all storms and fair days we may weather together For as long as we both shall live. I promise to respect your needs, To support you in your endeavors And encourage you as an individual Through all the changes of our lives. With these words, I pledge my love. % (The Groom shall take the Ring) And with this ring I seal my vows Now and forever. % (The Groom shall place the Ring upon the Bride's finger.) % (The Minister shall then turn to the Bride, and say:) MINISTER: (N), repeat after me: (N), I take you as my husband. I pledge to share my life openly with you To speak the truth to you in love And to honor and cherish you all the days of our lives. I promise to love and tenderly care for you For better and for worse For richer and for poorer In sickness and in health In all storms and fair days we may weather together For as long as we both shall live. I promise to respect your needs, To support you in your endeavors And encourage you as an individual Through all the changes of our lives. With these words, I pledge my love. % (The Bride shall take the Ring) And with this ring I seal my vows Now and forever. % (The Bride shall place the Ring upon the Groom's finger.)

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% (Both Ministers shall then say:) MINISTER: May you never hunger. MINISTER #2: May you never thirst. % (Here there may be an interlude of music) MINISTER 2: At this time, I would like to speak of some of the things that many of us wish for you. First,wewish foryou aLove thatmakes youboth better people, That continues always to give you joy And a zest for living, Andprovidesyouwith theenergytoface theresponsibili ties of life. Wewish foryoua Home,notaplace ofstoneor wood,butan island of serenity and sanity. Wehopethat thisHome isnot justaplace ofprivate joy and retreat, But rather serves as a Castle wherein the values of your life and family are generated and upheld.

We hope your home stands as a symbol of humans living together in Love and peace, Seeking Truth and nurturement through each other. We hope that it has within it the elements of Simplicity, Exuberance,Beauty,Silence,Colorandaconcordancewith the Rhythms of Life.

We wishforyou aHomewith Books,Poetryand Music,Fora home with all the things that represent the highest striv ings Of men and women. Finally, we wish that your lives be blessed with Spiritual Abundance, and that your spiritual involvement be enhanced through This marriage. % (The Minister shall turn to the congregation, and shall say:) MINISTER: Let us all stand together for the closing benediction, and the passing of the Light. % (The congregation shall stand. The Bride and Groom shall go % to the Altar and light the single candle from their candles, % and then shall light their attendant's candles, and shall % light the candles of the first person in each row of the % congregation. They shall then return to the altar, and % extinguish their candles, placing them on the altar, and % return to their place before the Ministers.) MINISTER 2: May we all recognize that the Presence of the One has already blessed you with the presence of each other. Keep in your rememberance the sacredness of this trust and the love that knows no end. May that Peace, which passes all human understanding abide with you now, and for always. BOTH: And so it is.

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MINISTER 2: And forasmuch as (N) and (N) have expressed their desire to be husband and wife, showing their love and affection by joining hands, and have made promises of faith and devotion, each to the other, and have sealed these promises by giving a n d receiving of rings: MINISTER: In the presence of this company of witnesses, by virtue of my sacred stewardship and the power vested in me by the State of Arizona, I now pronounce you Husband and Wife. You may kiss the Bride. % (The Bride and Groom shall then recess from the altar, % followed by their attendants. The congregation shall be % released by rows.) % (Here ends the Order Of Solemnization Of Marriage (General)

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Weasel Wicca: a Toon Trad by fara Shimbo, Diane Darling and the European Land Otters (Green Egg, Issue 95, Yule '91, p. 21.)

The Great Mothers of this tradition are Galanthus, who was turned into a weasel for lying to Juno; and Eris, both Goddess and Ferret incarnate, who are IN CHARGE.

This is the Holy Sacred Oath of the Weasel Tradition: "I don'tbelieve anythingunless Iwant to.Mymind issubject to change within reason and without notification at any time. We will always have Paris. (But not paris of sox.) I can do without my socks. Other than that there are absolutely no absolutes."

Sacred Objects of the Weasel tradition include: * A Floppy Witch Hat (double sided, single density) * The nearest operational refrigirator * Dirty Socks * Tubes made of cardboard or plastic * Rubber erasers and squeaky toys * Loud plastic bag and ping pong balls * The Golden Apple of Eris * Silk Top hat.

In order tobe initiated into the WeaselTradition, a new ber- serker must: * Co-habit with a Ferret; at least one. *Acquireyourtoolsin asomewhatless-than-entirely-scrupul- ous manner- stopping short of Genuine Theft. Use your imagination. *Sacrifice aSock toGalanthus. Itmust bea goodSock, one you wouldn't otherwise throw away, and you must have the other one in your possession. * Bake some holyFhood, with Weasel Help,which includes raisins and chocolate chips. *Write aritual containingat leastthree thingswhich are obviously or blatantly lifted, word for word, from somewhere else. Anywhere else. * Let a weasel lick your lips while you sing:

The Weasel Help Song: Everyone needs Weasel help, Weasel Help, Weasel Help Everyone needs Weasel help, to get them through the day! I don't need no Weasel Help, Weasel Help, Weasel Help, I don't need no Weasel Help, no matter what you say!

The Sacred Holidays of the Weasel tradition are any holidays which have even the slightest thing to do with Fhood.

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A Weasel Wiccan Witual ======================

Participants infloppy witch hatsenter, bearing theHoly Fhood and Drinkh. Arrange tastefuly around altar area. Prominent should be the Golden Apple of Eris, which is set upon the altar by itself.

Call Watchtowers, lighting quarter candles at each. Suggestion invocations: EAST,being Air,signifies mediaand masscommunications. Invite the Marx brothers, Firesign Theatre, Douglas Adams, and Robert Anton Wilson, and, of course, the Illuminati, as representatives of Chaos. (Squeeze squeaky toys) SOUTH, for Fire, signifies fidelityto ideals. I suggest John Lennon and our witch ancestors, whose bravery in defense of the Sacred Right To Be Strange led to the ultimate sacrifice. May we be as brave, but luckier. (Hide the Matches.) WEST,for Water, signifies herethe Waters ofLife, ie: Bhooze. Invite W.C. Fields along with Dionysius and Osiris (inventors of wine and beer, respectively.) (Slug some eggnog.) NORTH, for Earth, signifies the Ultimate Mystery: Life, the Universe and Everything. Toast the Mystery itself and invite it to relax, take off its cloak and join us for awhile. (Hide a cookie.)

And to provide a fifth point: SKY, for Eris, Our Mother,Lady Luck Herself, Lady of Chaos and Dealer of the Inside Straight. Hold up the Golden Apple, hail Her enthusiastically and invite Her to the party.

Close theCircle, whichis,of course,semi-permiable toweasel-- kind.

Lightaltarcandle; assume*ahem* seriousdemeanor. Whoeveris to read, don silk hat and drape a sock for a priest's vestement. Proceed: "For unto us is born a Saviour, who is Coyote, Pan, loki, Raven, Dionysius, and Robin Hood; to save us all from Santa's power when we have come to play, o tiding of chocolate and toys. And Io, neither is his Mother a Virgin, for She believeth in a good time. And when He came forth, She wrapped him in a National Enquirer and cradled him in her top hat, which holdeth all the stars of all the skies plus 500 foolproof card tricks; and the Wise came to Marvel (and to DC) because indeed and forsooth, they knew trouble when they beheld it."

And Eris, the Great and Terrible, said to her son: "Kid, this is a special occasion; how should we celebrate?"

And the TinyOne spoke, surprising all butthe Mother of the Unexpected: "let's have lots of Fhood, and create the most chaotic and demented animal of all to play with. And since I have a feeling that this party will be repeated many, many times, let's make that a rule: anyone celebrating My birthday should do the same. For I am the Glitch and the Song and the Gambler's Luck, and I love Surprises--which will never be lacking with Them around. Let them do this in honor of Me."

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And Eris was pleased and created The Weasel (hold one up). "This is the SacredWeasel, beloved little monster, honored pest, dearest of Holy Terrors and Agent of Entropy Everywhere. May it always remind us that Eris and the Kid love Surprises."

(Holdup plateof cookies:)"This isthe HolyFhood; weshare it in Their names, and with the wish that we should always keep Life as interesting and strange as possible."

(Hold upHoly Bhooze:)"This isthe HolySpikedEggnog; weshare in with the understanding that reality can always use a little bend- ing." Share all,generalhailing,toasts,silliness,woozlesnoozling, tricks and demonstration of weasel arranging. Guard honored guests of all species from overindulging in and/or diving into eggnog. Songs excellent idea. Open circle whenever you feel like it. ================================================================= Fara Shimbo, an ethologist living outside Boulder, Colorado with her husband Robert, ferret, Ruby, Siamese cat, mong, and Thoroughbred Hunter, Oficial Dude (AKA Chewie). She is main honcho of _Ferret unity and Registration Organization (FURO)_, a weasle warrior of reknown and author of "The Ferret Book" (see review GE83) and, with Bill Phillips, of _Ferrets and the New Inquisition_, published by the California Domestic Ferret Association (Box 1861, healdsburg, CA 95448. She is editor-in-chief of _The Weasle Help Monthly_, (wonderful!) newsmagazi- ne of FURO, available by joining FURO, PO Box 18193, greensboro, NC 27419.

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This is the story of Rabbit.

A long time ago- No one knows how long ago it was-- rabbit was a brave and fearless warrior. Rabbit was befriended by Eye Walker, a witch. The witch and Rabbit spent much time together sharing and talking.

One day EyeWalker and rabbitwere walking alongand thesat down on the trail to rest. Rabbit said "I'm thirsty." Eye Walker picked up a leaf and blew on it... it turned into a gourd of water... he handed it to Rabbit. Rabbit drank the water and didn't say any- thing. Than he said "I am hungry"

Eyewalker pickedup astone andblew onit... itturned intoa turnip. She gave the turnip to Rappit... He tasted it and than ate the turnip with relish... but didn't say anything.

Thetwo continued along thetrail, which ledinto the moun- tains. Near the top, rabbit tripped and fell and rolled almost to the bottom. Rabbit was in very sad condition when Eye Walker got to him. She used a magick salve on Rabbit to heal his great pain and mend his broken bones. Rabbit didn't say anything.

Several days laterEye Walkerwent searchingfor herfriend. She searched high and love but Rabbit was nowhere to be found.

Finally Eye Walkergave up.She met Rabbitquite byaccident one day. "Rabbit, why are you hiding and avoiding me?" the witch asked.

"becauseI amafriad ofyou. I amafraid ofmagick," Answered Rabbit, cowering in fear. "Leave me alone!"

"I see." SaidEye Walker. "I haveused my magical powerson your behalf and now you turn on me and refuse my friendship."

"I wantnothing more to dowith you oryour powers," Rabbit countered. He did not even see the tears his words were bringing to Eye Walkers eye's. "I hope we never meet and that I never see you again." Rabbit continued.

"Rabbit" Eye walker said. "We oncewere great friends and companions, but no more. It is within my power to destroy you, but because of the past and the medicines we have shared together I will not do this. But from this day on I lay a curse on you and your tribe. From now on, you will call fears and your fears will come to you. Be on your way, for the sweet medicines that bound us together as friends are now broken."

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The article below was written back in 1991 or 1992 e.v. For an update by the author, please see: ?

Modern Wiccan Concepts based in Literary Satanism

By: Diane Vera

As I pointed out to Warren Grant in the PAGAN echo recently, Charles G. Leland mentions Michelet in the Appendix to _Aradia:_ _Gospel_of_the_Witches_: "Now be it observed, that every leading point which forms the plot or centre of this _Vangel_ [...] had been told or written out for me in fragments by Maddalena (not to mention other authorities), even as it had been chronicled by Horst or Michelet" (pp.101-102, 1974 Weiser paperback edition). . In _A_History_of_Witchcraft_, Jeffrey B. Russell writes: "Michelet's argument that witchcraft was a form of social protest was adapted later by Marxists; his argument that it was based on a fertility cult was adopted by anthropologists at the turn of the century, influenig Sir James Frazer's _Golden_Bough_, Jessie Weston's _From_Ritual_to_Romance_, Magaret Murray's _Witch- Cult_in_Western_Europe_, and indirectly T.S. Eliot's _The_Waste_Land_" (_A_History_of_Witchcraft_, p.133). . Russell states further: "Neopagan witchcraft has roots in the tradition of Michelet, who argued that European witchcraft was the survival of an ancient religion. This idea influenced Sir James Frazer and a number of other anthropologists and writers in the late nineteenth and early twentieth centuries. The publication of Charles Leland's _Aradia_ in 1899 was an important step in the evolution of the new religion of witchcraft. [...] The doctrines and practices of the witches as reported by Leland are a melange of sorcery, medieval heresy, witch-craze concepts, and political radicalism, and Leland reports ingenuously that this is just what he expected, since it fitted with what he had read in Michelet" (Russell, p.148). . As far as I know, it's possible that Michelet's influence on Gardner was only indirect, via the other above-named writers. This would not invalidate my point, which is that Michelet played a key role in the development of the ideas in question. . Michelet has had a more direct influence on feminist Goddess religion than on Wicca proper. Michelet's _La_Sorciere_ (_Satanism_and_Witchcraft_) is listed in the bibliography of _Woman,_Church,_and_State_ by Matilda Gage (19th-century Women's Suffrage leader and the founder of pre-Wiccan feminist Goddess religion) and, more recently, in _Witches,_Midwives,_and_Nurses:_ _A_History_of_Women_Healers_ by Barbara Ehrenreich and Dierdre English (1973). . In my opinion, Michelet's most important contribution to both Wicca and feminist Goddess religion was that, as far as I know, he was the first well-known writer (in recent centuries, anyway) to use the word "Witch" (capital W) with its present-day positive connotations of healing and opposition to tyranny.

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The article below was written back in 1991 or 1992 e.v. For an update by the author, please see: ?

Intro to Satanism

By: Diane Vera

As promised in the PAGAN RELIGIOUS STUDIES echo, here's my brief introductory essay on Satanism (though Corwynt won't be seeing it, alas). I'll confine myself to discussing _serious_occultists_ who identify as Satanists. I have no interest in the teen-age glue- sniffing "Satin rulz" crowd, who are into "Satanism" as a way to shock the grown-ups, and who usually (as far as I know) outgrow it. Nor am I interested in criminals who say the Devil made them do it (often, I suspect, as a way to get themselves declared insane). . Since I don't know how much you don't know, perhaps I should start with the usual elementary disclaimers: . (a) Most Satanists do not think of themselves as "worshipping evil". Satan is associated with a variety of human traits and magic(k)al energies which Christianity traditionally considers "evil", but which the Satanists themselves do not consider "evil" -- though some Satanists may describe themselves as "evil" in an ironic sense. . (b) In what there is of a Satanist subculture (for serious occultists), nobody advocates sacrificing animals or babies, sexually abusing children, or other horrific activities described in fundamentalist propaganda. As Anton LaVey explains in _The_Satanic_Bible_, such activities serve no useful magic(k)al purpose. . (c) Although Satan is, obviously, a figure from Christian mythology (derived from Judaism and Zoroastrianism), Satanism is not just "reverse Christianity". I have yet to meet even one Satanist who believed in Christian theology, or a simple reversal thereof. (I've heard that such Satanists do exist, but they don't seem to be part of the organized Satanist scene.) All Satanists I've ever encountered have some alternative explanation of who/what Satan is. . There are many alternative explanations and, correspondingly, many different kinds of Satanism. Following is a list of _some_ of the many different possible interpretations of who/what Satan is: . (1) Satan is the Christian-era guise of some pre-Christian deity, e.g. Set or Pan. . (2) Satan is not a real entity at all, but just a symbol of human individuality, pride, thinking for oneself, sensuality, etc. . (3) Satan is an actual discarnate intelligence, and is the bringer of wisdom in a form of Gnosticism with the Christian "God" cast as the Demiurge. This idea is based on a form of Gnosticism that actually existed in the early centuries C.E., which venerated the serpent of the Garden of Eden myth. . (4) Satan is not an actual discarnate, sentient being, but is more than just a symbol. Satan is, at the very least, today's most powerful magic(k)al egregore. "Satan" is present-day society's number-one magic(k)al Name of Power.

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(5) Satan is an impersonal "Dark Force in Nature". . (6) Satan is one of many gods, all of whom are in some sense real. There is no one all-powerful "God" like the Christian idea of "God". There are many gods who are powerful, but not all-powerful. . Of the above possiblities, my own personal beliefs lean toward a combination of interpretations #4, 5, and 6. The Church of Satan, founded in 1966 C.E. by Anton LaVey, usually espouses interpretation #2 and sometimes #5. The Temple of Set is into _something_like_ (but not quite) a combination of #1 and #3.

La> If you haven't been around other satanists, how do you know La> what is being practiced, is what you would do? I could call La> myself a Dianic Wiccan, but what I might practice is not what La> is generally practiced...and there is no way for me to really La> learn "right way" from "wrong way". . It doesn't matter. Satanism isn't really just one religion, but a category of religions, some of which are radically different from each other. (See my message to Deborah Kest on "Satanism 101".) Since most forms of Satanism do celebrate individuality, the lack of standardization is just fine, in my opinion. The only "right way" or "wrong way" has to do with _what_works_, and this will vary from one individual to another. . La> The reason you are being "punished" I think ostracized is La> a better word, is that most Satanists, and people who follow La> left-handed Magick/spirituality (folks I know it is not a fair La> term, but it works for this arguement) are considered by many La> of us the true enemies of Spiritualism that we would practice. . The term "Left-Hand Path" is OK. We use it too. You and I would probably define it very differently, however. What's your definition? . La> Even more than Christaniaty folks who follow your system of La> believes are very differnt than we. Pagan and Christanity, La> have very similar ideas and ethics, and while not at all La> tolerant of each other (generally) can live and let live. La> Satanists et.all on the other hand, have such a different view La> of life, love and the pursuit of the Divine, it is hard for us La> to accept you into our midsts. . Could you please be more specific? _What_ do you see as the similarities between neo-Paganism and Christianity? . I too see some profound differences between Satanism and neo- Paganism. And I too see enough similarities between neo-Paganism and Christianity that one can meaningfully use a term like "Right- Hand Path", which includes both Christianity and neo-Paganism but not Satanism.

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But I _also_ see some profound similarities between Satanism and neo-Paganism (especially Wicca) as well, which set them both apart from Christianity. For example, Satanism and Wicca-based Paganism are both much more tolerant toward sexual variety than Christianity traditionally is. (To be more exact, Wicca is _now_ tolerant toward sexual variety, though there was a time when it was quite homophobic.) And in general, Satanism and Wicca-based Paganism both emphasize individuality in ways that Christianity doesn't. . Also, as I've discussed at length both here and in the PAGAN and PAGAN RELIGIOUS STUDIES echoes, Satanism and most forms of neo- Paganism (especially Wicca) are both part of the family of modern Western magic(k)al religions, with many common roots and many basic magic(k)al concepts in common. We have natural reasons to be part of the same magic(k)al community (e.g. occult bookstores and this computer network). It would be much more pleasant for everyone concerned if neo-Pagans could get used to Satanists, because you are going to keep running into more and more of us whether you like it or not.

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Satanism, A Personal Definition By Delphine

Please keep in mind that Satanism is a *very* individualistic religion, and if you asked 50 Satanists what Satanism is, you'd probably get 60 different responses. As a solitaire Satanist, I'll have a go at this.. but I'm pretty bad at trying to summarize what I believe, so please feel free to ask me questions.

For me, these are the most important things I believe as a Satanist: *I believe in Satan as a literal entity. Many other Satanists do not, esp. those from the LaVey school of thought.

*Satan is NOT a fallen angel, or a lesser created being, but instead a deity with as much power (for lack of a better word) as any other. He is the Shadow, a Destroying Deity.. and by such destruction,he purif- ies, for death of anything leads the way for rebirth. He is a symbol of rebellion, of pride, and of righteous anger. He brings freedom, in many different ways.

* My first care is to myself, for if I am unable to serve myself, I have no basis by which to judge the actions of others. I strive for excellence, in a sense, very close to what Setians call "Xeper".

*I believe in free will, with the understanding that "with freedom comes responsibility". I do not accept the threefold law, or any specific prohibitions like "harm none". In relating to others, I use the rule "do unto others AS they do unto you". If I am harmed or treated with dishonor, I will not continue to treat such persons in a way that is more than they deserve. Revenge, at the proper time and in a fitting manner, is acceptable behavior. If there are consequences to such revenge, I will accept them responsibly.

*I will endeavor to be honorable about my own actions, and I will expect the same behavior from others.

*I see Satan in Nature, in the floods, hurricanes, volcanoes, and tidal waves. I see fundamental laws in Nature, that death is as necessary as life. I am humbled and empowered by this, for though it blindly destroys, it is yet a part of me, as deity is immanent and transcendant to me. Satan the transcendant is that excellence that I strive for, Satan the immanent is the spark in me that strives.

* I am polytheistic. The divine, to me, is like a jewel with many facets, each a part of us, each with something to teach us. No such lesson, to me , is greater or lesser than any other; but are instead more or less appropriate for a person at a given time.

There is a great deal more I could say, and in greater detail, but this covers a large part of Satanism to me. Of course, I'm sure that Diane Vera, Sheryl, Balanone, and others will have different beliefs than I do. It seems that individualism and personal pride seem to be the link between most serious Satanists.

-Qapla' Delphine

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The Wiccan Rede (WCC)

Bide ye Wiccan laws ye must, in perfect love and perfect trust Live ye must and let to live, fairly take and fairly give Form the circle thrice about, to keep unwelcome spirits out To bind the spell well every time, let the spell be spake in rhyme Soft of eye and light of touch, speak ye little, listen much Deosil go by the waxing moon, sing and dance the Wiccan rune Widdershins go by the waning moon, chanting out the baleful tune When the Lady's moon is new, kiss the hand to her times two When the moon rides at Her peak, then the heart's desire seek Heed the north wind's mighty gale, lock the door and trim the sail When the wind comes from the south, love will kiss kiss thee on the mouth When the wind blows from the west, departed souls will have no rest When the wind blows from the east, expect the new and set the feast Nine woods in the cauldron go, burn them quick and burn them slow Elder be the Lady's tree, burn it not or cursed you'll be When the wheel begins to turn, soon the Beltain fires will burn When the wheel has turned to Yule, light the log the Horned One rules Heed ye flower, bush and tree, by the Lady blessed be Where the rippling waters flow, cast a stone and the truth you'll know When you have and hold a need, hearken not to others' greed With a fool no season spend, nor be counted as his friend Merry meet and merry part, bright the cheeks and warm the heart Mind the threefold law ye should, three times bad and three times good When misfortune is anow, wear the star upon thy brow True in love you must ever be, lest thy love be false to thee These eight words the Wiccan Rede fulfill, An Ye Harm None, Do What Ye Will

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Orphic invocations of Goddess & God

Bright Blessings to all... Here are invocations to the Goddess and God that I have used quite successfully in ritual. They are from the Orphic Hymns, for those who like historical accuracy, but have been updated just a tad, for those who like ritual with modern applications. Hope you enjoy them. Invocation to the Goddess Divine are Your honors, Oh Mother of the Gods and Nurturer of All. Yoke your swift chariot drawn by bull-slaying lions and, O Mighty Goddess who brings things to pass, join our prayers. Many named and reverend, You are the Queen of the Sky. In the cosmos, Your throne is above all others, for You are

Queen of the Earth, and You give gentle nourishment to mortals. Goddesses, Gods, and mortals were born of You, And You hold sway over the rivers and all of the sea. Hestia, Gaia, Demeter, Inanna, Isis, Astarte, Ishtar, Persephone, Diana, Giver of prosperity who bestows upon mortals all manner of gifts, Come to this Rite, Queen whom the drum delights. Honored and loving Nurturer of Life, Joyfully and graciously visit our deeds of piety. Blessed Be. Invocation to the God Hear Our Prayer, O best and Many-Named God. Fine-haired, solitary, and full of lovely song; Many shaped and noble nurturer of all, Maiden and yout in one, unwithering bloom, O Adonis You vanish and grow again in the fair seasons' turn. Kurnunnos, Pan, Myrddhn, two horned Spirit of growth and blooming; Much loved and wept for are you, O Fair and Youthful Hunter of the luxuriant mane. Desire is in Your mind and You come to the Goddess in reverence and respect, in sensuous joy is your desire fulfilled You are the seed planted in the depths of the Underworld That springs forth, the Green God, that we may sustain our lives. You sacrifice Yourself in gentleness when you are grown. Come Kind-Hearted One, Come Blesseed God, and bring much joy to all. Blessed Be. Hope you find these beneficial... Briget Bless...Phaedra.

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EAST (INVOCATION) Facing East:

Guardians of the watchtower of the east, we do summon, stir, and call thee up to protect us in our rite. Come to us now on the cool breath of Autumn's sigh which heralds the advent of Winter and the close of harvest time. Breathe into us the spirit of the pure joy of life. So mote it be! Responsorial: So mote it be!

AIR (invocation) (Celebrant with the incense burner symbolizing the element of air) :

"I am everywhere. I fill the fleshy pouches of your lungs, I stir all things from the smallest blade of grass to the tallest tree. I cool you with my breezes and destroy you with my storms. Without me you would die. Am I not holy and worthy of praise? "

EAST (BANISHMENT) Facing East:

"Guardians of the watchtower of the east, return now to the brisk Autumn breezes which are brimming with the excitement of the year's climax. Take with you our blessings and thanks. Hail and farewell! Responsorial: Hail and farewell!

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SOUTH (invocation) Facing South: Guardians of the watchtower of the south, we do summon, stir, and call thee up to protect us in our rite. Come forth from the cook fires and smokehouses where food is being made ready for the coming cold months. Kindle within us the flame of spiritual awakening. So mote it be!

Responsorial: So Mote it Be!

FIRE (invocation) (Celebrant with the candle symbolizing the element of fire): "I live in the guarded embers of campfires and the pilot lights of stoves, I spring from the lightning and the hands of men, I warm you and I destroy you. Without me you would die. Am I not holy and worthy of praise? "

SOUTH (banishing) Facing South:

"Guardians of the watchtower of the south, return now to the dying fires of Autumn's heat soon to give way to Winter's chill. Take with you our blessings and thanks. Hail and farewell! Responsorial: Hail and farewell

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WEST (invoking) Facing West:

Guardians of the watchtower of the west, we do summon, stir, and call thee up to protect us in our rite. Come forth from the rainbow hued morning dew that covers the fields, and is soon to be frost. Asperge us with your diadems and water our deepest roots that we may find peace of mind. So mote it be! Responsorial: So mote it be!

WATER (invocation) (Celebrant with the water vessel symbolizing the element of water): "I rise from the moist crevices of the Earth, I beat on the shores of Her body, I fall from the skies in silver sheets. Without me you would die. Am I not holy and worthy of praise? " (Celebrant asperges the circle with water)

WEST (banishing) Facing West:

"Guardians of the watchtower of the west, return now to the Autumn rains which cool the Earth's fevered brow baked in the heat of Summer afternoons. Take with you our blessings and thanks. Hail and farewell! Responsorial: Hail and farewell!

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NORTH (invoking) Facing North:

Guardians of the watchtower of the north, we do summon, stir, and call thee up to protect us in our rite. Come forth from the fertile bosom of our Blessed Mother Earth, and nourish us so that our hopes may grow to fruition. So mote it be! Responsorial: So mote it be!

EARTH (invocation) (Celebrant with the salt vessel symbolizing the element of earth): "I am your Mother. From me come the fruit and grain and animals which feed you. I am your support, and my pull on your bodies keeps you held firmly to me. Without me you would die. Am I not holy and worthy of praise? "

NORTH (banishing) Facing North:

Guardians of the watchtowers of the north, return now to the Earth where worms burrow deeper and seeds nestle awaiting the long sleep of Winter. Take with you our blessings and thanks. Hail and farewell! Responsorial: Hail and farewell!

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Wiccan History Wicca is a relatively modern attempt (approximately 50 years old) at reviving and reconstructing the old pre-Christian religions of Europe. In a mythopoetic sense it is many centuries old. However, the Witch of 200 years ago would not recognize what is called "witch- craft" today. Modern Wicca may have some of its roots in some of the local folk-magic and "family witchcraft" of mid 20th Century England. It does have traceable roots in the Golden Dawn magical society of late 19th century England, some of Aleister Crowley's magickal work and some Ceremonial Magic dating back to Elizabethan times. For a modern history of English Wicca, the reader can most profitably consult the works of Janet and Stuart Farrar and Doreen Valiente.

PREHISTORY Up until recently, the earliest known remnants of human society that give us any clues to the spiritual dimension of prehistoric man are those belonging to the Gravettian-Aurignacian cultures of 2500- 1500 B.C.E. This is called the Upper Paleolithic Period. Though most of the sites so far discovered have been found in Europe, a very important site in Anatolia (modern Turkey) has also been found and is the (so far) the first or oldest City of Catal Huyuk (pronounced chatal Hoo-Yook),they form a conjectural foundation for the religion of the goddess as it emerged in the later Neolithic Age of the Near East. There have been numerous studies of these Paleolithic cul- tures, including extensive explorations of the sites occupied by these peoples, including the apparent rites connected with the disposal of their dead.

The earliest remains of ancient civilization indicating some form of Goddess worship were in the caves in Lascaux, France. Here, the first and earliest non-anthropomorphic divine figures were symbolized by the horse for female Divinity and the Bison as the male divine influence. This portion of the cave was painted in approximately 17,000 B.C.E. and sealed approximately 10,000 B.C.E. The anthropo- morphic Goddess figures appear sometime approximately 7,000 B.C.E. The earliest remains in Catal Huyuk have been reliably carbon dated to 6,500 B.C. and show some interesting parallels in that the horse was replaced with an anthropomorphic goddess and the Bison (an ice age animal) has been replaced with the aurochs bull, ancestor of modern cattle. The anthropomorphic Goddess is an Earth Mother and the nearby volcanoes (then active) were considered her breasts.1

One major conjecture has been that the concept of the creator of all human life may have been formulated by the clan's image of women. The reasoning behind this conjecture lies in the observations in this century of the few remaining Paleolithic type cultures. These Paleo- lithic cultures tend to be woman centered since it is from the women that babies come and the women are absolutely essential for the continuation of the tribe or clan. Current information also indicates that it is also probable that the mother was regarded as the sole (or at least primary) parent of children in this culture, and that there was a definite pattern of ancestor worship. It is also very probable that ancestry was matrilineal.

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The most tangible evidence that these very ancient cultures and their predecessors worshipped a goddess is the numerous sculptures of women found throughout most of Europe and the Near east. Some of these sculptures date as far back as 25,000 B.C.E.! Small female figurines, made of stone, bone and clay (most seemingly pregnant) have been found throughout the widespread Gravettian-Aurignacian sites as far apart as Spain, France, Germany, Austria, and Russia spanning an apparent period of at least 10,000 years. Erich Neumnann, in "The Great Mother" (p.95) says- "Of the Stone Age sculptures known to us, there are fifty-five female figures and only five male figures. The male figures, of youths, are atypical and poorly executed, hence it is certain that they had no significance for the cult. This fits in with the secondary character of the male godhead, who appeared only later in the history of religions and derived his divine rank from his mother, the Goddess."

Johannes Maringer, in his book the "Gods of Prehistoric Man" says- "it appears highly probable then that the female figurines were idols of a Great Mother cult, practiced by the non-nomadic Aurignacian mammoth hunters who inhabited the immense Eurasian territories that extended from Southern France to Lake Baikal in Siberia." It was from the Lake Baikal area in Siberia that tribes are believed to have migrated across the Bering land bridge to North America about this time period, and formed the nucleus of what was to become the race of North American Indians. In some primitive societies known to history, the male role in procreation was not known. Intercourse and pregnancy both begin with puberty, and there was no evident reason to regard one as the cause of the other. Women were believed to conceive from the light of the moon or from ancestral spirits.

Neolithic cultures have left a bit more evidence for study and the images are a bit clearer and less speculative. One good instance of this is the stone age painting of a priestess officiating over a group of worshippers along with a male wearing a horned headdress. An interesting point here is that the priestess pictured is wearing a garter and wielding a ceremonial dagger, much like the ones used in modern witchcraft. Of course much has been made of this, including a lot of unfounded speculations on the "ancient connections" of modern witchcraft, but that is a topic beyond the scope of the present work. The beginnings of Roman religion are sure to have been based on the Etruscan culture. Ancestor worship was the earliest form of religion in Rome. Another interesting fact relating to ancient Matrilineal forms influencing present society is reflected in the Jewish custom current today that membership comes from the mother's side of a marriage.

The above mentioned goddess images, some as old as 7000 BC, offer silent testimony to the most ancient worship of a great goddess in the land that is most often remembered today as the homeland of Judaism and Christianity. In exploring the influence and importance of the worship of the Goddess in Canaan in biblical times, we find that as Ashtoreth, Asherah (perhaps the origin of the tribe of Asher?), Astarte, Attoret, Anath, or simply as Elat or Baalat, she was the principal deity of such great Canaanite cities as Tyre, Sidon, Asca- lon, Beth Anath, Aphaca, Byblos, and Ashtoreth Karnaim.

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In Egypt, the Hebrews had known the worship of the Goddess as Isis or Hathor. For four generations they had been living in a land where women held a very high status and the matrilineal descent system continued to function at most periods.

Judging from the number of Hebrews who emerged from Egypt in the Exodus, as compared with the family of the twelve sons who sup- posedly entered it four generations earlier, it seems likely that a great number of those Hebrews known as Israelites may actually have been Egyptians, Canaanites, Semitic nomads and other Goddess-worshipp- ing peoples who had joined together in Egypt. Archaeological records and artifacts reveal that the religion of the Goddess still flourished in many of the cities of Canaan long after the Hebrews invaded.

What are some of the modern day applications of this long history of Goddess worship? For an answer to this, let's look at an encap- sulation of the "herstory" of the legend of the Universal Goddess as taught to the new entrants to the Faerie Tradition in 20th Century America.

According to the legends of the Faerie, Witchcraft and magick began more than 35 thousand years ago, when the last ice age in europe began and small bands of nomadic hunters followed the free-running reindeer and bison herds. They were armed with but primitive weapons ( Stone Age, remember?), and had to lure or chase the animals over a cliff or into a pit to kill and eat them. As Starhawk says,"...some among the clans were gifted, could "call" the herds to a cliff side or a pit, where a few beasts,in willing sacrifice, would let themselves be trapped."

As the last ice age retreated the tribes of nomadic hunters worshipped the Goddess of the Wild Things and Fertility and the God of the Hunt.Semipermanent homes were set up in caves carved out by the glaciers. Shamans and Shamanka conducted rites within hard to reach portions of the caves, which were painted with scenes of the hunt, magical symbols and the tribes totem animals.

The transition from Hunter-Gatherers to agriculturists was reflected in the change of the "Lady of the Wild Things and Fertility" to the "Barley Mother" and the "God of the Hunt" to the "Lord of the Grain". The importance of the phases of the moon and the sun was reflected in the rituals that evolved around sowing, reaping, and letting out to pasture.

Villages grew into towns and cities and society changed from tribal to communal to urban. Paintings on the plastered walls of shrines depicted the Goddess giving birth to the Divine Child - Her son, consort and seed. The Divine Child was expected to take a special interest in the city dwellers, just as His Mother and Father had taken an interest in the people who lived away from the cities. Mathematics, astronomy, poetry, music, medicine, and the understanding of the workings of the human mind, developed side by side with the lore of the deeper mysteries.

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Far to the east, nomadic tribes devoted themselves to the arts of war and conquest. Wave after wave of invasion swept over Europe from the Bronze Age onward. Warrior gods drove the Goddess' people out from the fertile lowlands and the fine temples, into the hills and high mountains, where they became known as the Sidhe, the Picts or Pixies, and the Fair Folk or the Fairies. The mythological cycle of Goddess and Consort, Mother and Child, which had held sway for 30,000 years was changed to conform to the values of the conquering patriar- chies.

In Canaan, Yahweh fought a bloody battle to ensure that his followers had "no other gods before me." The Goddess was given a masculine name and assigned the role of a false god. Along with the suppression of the Goddess, women lost most of the rights they had previously enjoyed.

In Greece, the Goddess in Her many aspects, was "married" to the new gods resulting in the Olympic Pantheon. The Titans, who the Olympians displaced were more in touch with the primal aspects of the Goddess.

The victorious Celts in Gaul and the British Isles, adopted many features of the Old Religion and incorporated them into the Druidic Mysteries. The Faerie, breeding cattle in the stony hills and living in turf-covered round huts preserved the Craft. They celebrated the eight feasts of the Wheel of the Year with wild processions on horse- back, singing and chanting along the way and lighting ritual bonfires on the mountaintops. It was said that the invaders often joined in the revels and many rural families, along with some royalty, could claim to have Faerie blood. The College of the Druids and the Poetic Colleges of Ireland and Wales were said to have preserved many of the old mysteries. ***

In the late 1400's the Catholic Church attempted to obliterate its competitors, and the followers of the Old Religion were forced to "go underground." They broke up into small groups called Covens and, isolated from each other, formed what would later be known as the Family Traditions. Inevitably, parts of the Craft were forgotten or lost and what survives today is fragmentary.

After nearly five centuries of persecution and terror, came the Age of Disbelief. Memory of the True Craft had faded as non-members who could remember how they once had met openly died and those who came after never knew of them. All that was left were the hideous stereotypes which were ludicrous, laughable or just plain tragic. With the repeal of the last Witchcraft Act in England in 1954, the Craft started to re-emerge as an alternative to a world that viewed the planet as a resource to be exploited.

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Janet and Stewart Farrar, in the introduction to The Witches Goddess say of the modern re-emergence of the Goddess " ..may well prove to be one of the most significant spiritual, psychic and psycho- logical developments of our lifetime". They have since done a wonder- ful job of presenting an overview of the ascendancy and history of the expression of the masculine principle of deity as e pressed by Male God-forms and Gods with their book The Witches' God. What do the Farrars consider this "masculine principle" to be? "...it represents the linear-logical,analyzing, fertilizing aspect, with its emphasis on Ego-consciousness and individuality, while the feminine principle represents the cyclical-intuitive, synthesizing, formative, nourishing aspect, with its emphasis on the riches of the unconscious, both Personal and Collective, and on relatedness."

As mankind started to develop his cultures in directions that were more male dependent in the nature of the cultures, the emphasis in religion shifted to become more male god than female goddess oriented. As this happened, the Goddess(es) lost ground to the God(s). At first, the female aspect merely became secondary to the male, but eventually the male took over and dominated to the total exclusion of the female, particularly in western society as we know it today. "The first major god-form to claim a monopoly of divinity was the Hebrew Yahweh, from which in due course sprang the Christian and Moslem forms." "Dr. Raphael Patai, in his books Man and Temple and The Hebrew Goddess shows that the Goddess Asherah was worshipped alongside Yahweh as his wife and sister in the Temple at Jerusalem for 240 of the 360 years the temple complex existed, and her image was publicly displayed there." There is also evidence that the Jewish community at elephantine in egypt acknowledged two goddess-wives of Yahweh, and also there still remains in Ezekiel (xxiii)a metaphorical reference to a pair of wives, where Yahweh condemns the "whoredom" of two sisters who "became mine and bore me sons and daughters".

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MY WICCA By Durwydd MacTara

My RELIGION is Wicca, my LIFE-STYLE is Witchcraft! I believe in a supreme being that is both Immanent and Transcendent, that is expressing itself within AND without. However, I also believe that trying to define/describe such an infinite Divine Being in finite terms to be a waste of time and energy. I CAN describe my perceptions of the Ultimate in terms of the energies that I work with and find significant in my daily living. My style and methods of relating to what I can perceive of these Divine Energies are what I describe as my RELIGION. How I apply these insights gained via my religious prac- tices, I term my CRAFT.

The name for my religion is derived from the Saxon root "wicce" (pronounced "witchy") and is loosely translated as "Wise". The word "Wicca" was first used in modern times in England by Gerald B. Gardner to describe/define an attempt at restoring "the old wisdom" of pre- Christian beliefs and practice into a modern context in the 1940's. Ergo, I could call my religion "wisdom" and my style of application of this wisdom "wise-craft" or more simply, "The Craft of the Wise".

For the sake of convenience and easy understanding, I divide the expressions of the Divine Energies into two groups; that of the active positive (symbolically "male") energies represented to me by the stag horned Lord of the Forest, and those of a more passive, nurturing, or "negative" polarity represented to me by the Threefold Goddess. Approaching my perceptions of the universe and its energies in this way allows me to break them down into "bite sized chunks", applicable to my daily life in a mundane world, and what good is ANY belief system if it is not of immediate and practical use here and now?

So what are some of the beliefs and practices of this religion called Wicca, and how do I apply them to my daily life? What does it all mean? The following explanation is based on a press statement released by the American Council of Witches released in the early 1970's, with some editing on my part to reflect my own beliefs and practices.

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BASIC PRINCIPLES OF THE CRAFT 1. The first principle is that of love, and it is expressed in the ethic, "AN IT HARM NONE, DO AS THOU WILL"

a) love is not emotional in it's essence, but is an attribute of the individual as expressed in relation to other beings; b) harming others can be by thought, word, or deed. Thought is included here, because for the Witch, "thoughts are things" and every action, even thoughts, can become magical actions, whether consciously intended or not; c> it is to be understood the "none" includes oneself, though it is permissable to harm self in helping others, should one so choose; d) the harm which is to be regarded as unethical is gratuitous harm; war, in general, is gratuitous harm,

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although it is ethical to defend oneself and one's liberty when threatened by real and present danger, such as personal defense or defense of another WHEN REQUESTED.

2. The Witch must recognize and harmonize with the forces of the universe, in accord with the Law of Polarity: everything is dual; everything has two poles; everything has it's opposite; for every action there is a reaction; all can be categorized as either active or reactive in relation to other things. a) The Infinite and Ultimate Godhead is one unique and transcendent wholeness, beyond any limitations or expressions; thus, it is beyond our human capacity to understand and identify with this principle of Cosmic Oneness, except as It is revealed to us in terms of It's attributes and operation.

b) One of the most basic and meaningful attribute of the One that we, as humans, can relate to and understand, is that of polarity, of action and reaction; therefore Witches recognize the Oneness of the Divinity, but worship and relate to the Divine as the archetypal polarity of God and Goddess, the All-Father and the Great Mother of the universe. The Beings are as near as we can approach to the One within our human limitations of understanding and expression, though it is possible to experience the divine Oneness through the practices of the Mysteries.

c) Harmony does not consist of the pretty and the nice, but the balanced, dynamic, poised co-operation and co-relationship.

3. The Witch must recognize, and operate within the framework of the Law of Cause and Effect; every action has it's reaction, and every effect has it's cause. All things occur according to this law; nothing in the universe can occur outside this law, though we may not always appreciate the relation between a given effect and it's cause. Subsidiary to this is the Law of Three, which states that whatever goes forth must return threefold, whether of good or ill; for our actions affect more than people generally realize, and the resulting reactions are also part of the harvest.

4. As Above, So Below. That which exists in the Macrocosm exists, on a smaller scale and to a lesser degree, in the Microcosm. The powers of the universe exist also in the human, though in general instance they lie dormant. The powers and abilities can be awakened and used if the proper techniques are practiced, and this is why initiates of the Mysteries are sworn to guard the secrets from the unworthy: Much harm can be done by those who have power without responsibility, both to others and to themselves according to the Laws of Cause and Effect and of Threefold Return.

a) Since our philosophy teaches that the universe is the physical manifestation of the Divine, there can be nothing in the universe which does not partake of the nature of the Divine; hence, the powers and attributes of the Divine exist also in the manifest, though to much smaller degree.

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b) These powers can be awakened through the various techniques of the Mysteries, and, although they are only capable of small effects in and of themselves, it is possible to use them in order to draw upon the forces of the universe. Thus humanity can be the wielders of the power of the Gods, a channel for Godhead to act within It's own manifestation. This, many feel, is further reason for the oath of secrecy.

c) Since the universe is the body of the One, possessing many of the same attributes as the One, it's Laws must be the principles through and by which the One operates. By reasoning from the known to the unknown, one can learn of the Divine, and thus of oneself. By experiencing the Mysteries a person can truly LEARN more about the One. Thus the Craft is a natural religion as well as a MYSTERY religion, seeing in Nature the expression and revelation of Divinity.

5. We know that everything in the universe is in movement or vibration and is a function of that vibration. Everything vibrates; all things rise and fall in a tidal system that reflects the motion inherent in the universe and also in the atom. Matter and energy are but two poles of one continuous phenomenon. Therefore the Witch celebrates, harmonizes with, and makes use of the tides of the universe and of life as expressed through the cycle of the seasons and the motion of the solar system. These ritual observances are the eight great Festivals of the Year, referred to as the Wheel of the Year. Further, the Witch works with the forces and tides of the Moon, for this body is the mediator of much energy to our planet Earth and thus to oursel- ves.

6. Nothing is dead matter in the universe. All things exist, therefore all things live, though perhaps in a different manner from that which we are used to calling life. In view of this, the Witch knows that there is no true death, only change from one condition to another. The universe is the body of Godhead, and therefore possesses one transcendent consciousness; all things partake of the consciousness, in varying levels of trance/awareness.

a) Because of this principle, all things are sacred to the Witch, for all partake of the one Life.

b) Therefore the Witch is a natural ecologist, for Nature is part of us as we are a part of Nature.

7. Throughout the development of the human race, civilizations have seen and worshipped many and various attributes of the Divine. These universal forces have been clothed in forms which were expressive to the worshipper of the attribute of the Godhead which they expressed. Use of these symbolic representations of the natural and divine forces of the universe, or god forms, is a potent method for contacting and utilizing the forces they represent. Thus the Gods are both natural and truly divine, and man-made in that the forms with which they are clothed are products of humanity's striving to know the Godhead.

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a) In keeping with the Law of Polarity, these god-forms are brought into harmony by the one great Law which states: All Gods are one God. All Goddesses are one Goddess. There is one Initiator. This law is an expression of our understanding that all of the forces of the universe, by whatever ethnic god-form is chosen to clothe and relate to whichever force, can be resolved into the fundamental polarity of the Godhead, the Great Mother and the All-Father.

b) It is the use of differing god forms, of differing ethnic sources or periods, which is the basis of many of the differences between the various Traditions of the Craft. Each Tradition uses the forms, and thus the names, which to that Tradition best express and awaken an understanding of the force represented, according to the areas of emphasis of the Tradition.

c) Because we know that differing names or representations are but expressions of the same divine principles and forces, we require our members to swear that they will never mock the names by which another honors the Divine, even though those names be different from and seemingly less expressive than the names and god forms used by our Tradition (for to the members of another Tradition, using it's names, ours may easily seem equally less expressive).

8. A Witch refuses to allow her/himself to be corrupted by the great guilt neuroses which have been foisted on humanity in the name of the Divine, thus freeing the self of the slavery of the mind. The Witch expresses responsibility for her/his actions, and accepts the conse- quences of them; guilt is rejected as inhibiting to one's self-actual- ization, and replaced by the efforts of the Witch to obey the teach- ings of harmlessness, responsibility for the consequences of one's actions, and the goal of actualizing the full powers of the individ- ual.

a) We refuse to believe that a human being is born innately sinful, and recognize the concepts of sin and guilt are tremendously inhibiting to the human potential; the consequences of the Law of Cause and Effect, called karma by some, are not punishment, but the recurrences of situations and their effects because the individual has not gained the Wisdom needed to handle or avoid such situations.

b) There is no heaven except that which we ourselves make of our life on Earth, and likewise there is no hell except the effects of our unwise actions. Many of us believe in a "waiting place" sometimes called Summerland where we rest, recuperate and prepare for our next sojurn in the earth. "Death is not followed by punishment or reward, but by life and the continuing personal evolution of our human potential.

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c) One cannot damn the divine in oneself; one can, however, cut oneself off from it through the rejection of wisdom and a refusal to strive for self-realization. This cutting off does not lead to personal suffering in "hell", for there is no Self to suffer if the tie to one's own divinity has been severed; what remains is merely an empty shell, a "personality" or thought-form devoid of it's ensouling Spark of the Divine Fire.

9. We know of the existence of the life-force which ensouls all living things, that is, all that exists. We know that a spark of this Divine Fire is within each and every thing that exists, and that it does not die; only the form of it's existence changes. We know that this spark of the life-force returns to manifestation again and again in order to fully realize and actualize it's potential, evolving finally to the peak and essence of existence which is pure being. In this process of reincarnation each form returns in the same type of form, though it's ever-increasing actualization may lead to higher levels of existence of that form. Man returns as man, cat as feline, mineral as mineral, each class of form evolving as the individual forms of that class evolve.

10. This process of evolution through successive incarnations in manifest form works through the utilizations of wisdom gained, the essence of the life-experience. This essence of experience, or Wisdom, is an attribute of the spark of life itself, one and inseparable.

11. We must care for the body, for it is the vehicle of the spark of life, the form by which we attain. Thus we must heal the body of it's ills and keep it a tuned and perfected tool; so must we heal others (both physically and psychologically) as far as it is within our power to do so. However, we cannot interfere with the life of another, even to heal, except at their request or with their express permission. The reasoning behind this apparent limitation is that we are endowed with Free Will, and what the Gods themselves hesitate to infringe upon, is best left alone by us "mere" mortals.

13. Harmony with, and utilization of, the great natural forces of the universe is called magick. By magick we speak, not of the super- natural, but of the superbly natural, but whose laws and applications are not as yet recognized by the scientific establishment. The Witch must strive to recognize these forces, learn their laws, attune her/himself to them, and make use of them. The Witch must also be aware that power corrupts when used _only_ for the gains of the self, and therefore must strive to serve humanity: Either through the service in the Priesthood, or by example and effects of his/her life on others. The choice must be made in accord with the true nature of the Witch.

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MONISM, One Wiccan Perspective Durwydd MacTara

"Henotheism n. Belief in one god without denying the existence of others." (American Heritage Second College Dictionary)

"Monism n. philos. A metaphysical system in which reality is conceived as a unified whole." (American Heritage Second College Dictionary)

"Monotheism n. The belief or doctrine that there is only one God." (American Heritage Second College Dictionary)

"Pantheism n. 1. The doctrine identifying the Deity with the various forces and workings of nature. 2. Belief in and worship o f all gods." (American Heritage Second College Dic tionary)

"Polytheism n. The worship of or belief in more than one god." (Ameri can Heritage Second College Dictionary)

"To witches, deities manifest in different ways and can be worshipped and contacted through any form suitable to local conditions and personal needs. Wicca does not believe, as do the patriarchal monotheisms, that there is only one correct version of God and that all other God forms are false: the Gods of Wicca are not jealous Gods. We therefore worship the personification of the male and female principles, the God and the Goddess, recognizing that Gods are aspects of the One God and all Goddesses are different aspects of the one Goddess, and that ultimately these two are reconciled in the one divine essence." (Vivianne Crowley, WICCA: The Old Religion in The New Age,pp. 11-12)

Vivianne Crowley, a very capable spokesperson for British Traditional Wicca, identifies the core belief of Wicca (at least BTW) as Monism in the piece quoted above. However, she also opens the door to defining Wicca as duotheistic in principle with the subdivision of the monist reality into the praxis of worshiping both Lord and Lady.

However, there is yet a THIRD level of obscurity in Wiccan Praxis! Most Wiccans worship a threefold Goddess (Maid, Mother, and Crone) and many also worship at least a twofold God. So, are the Wicca REALLY polytheists or perhaps pantheists or even modified Henotheists as some have claimed? Or, perhaps, a new category altogether needs to be invented to accurately describe Wiccan belief and practice.

One suggestionhas beenmade toadd aword to ourThea/Theo-logi- cal lexicon, perhaps "Cthonotheism" (provided we MUST have a "Theism") to describe "Theistic Wicca". One advantage is that it makes the assumption of worshipping that which was there to be found and wor- shipped, NOT a Deity or deities invented in 1939! (More on this later.)

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The following is the only published copy of the (Gardnerian) Blessing Prayer that I know of.

"In the name of Dryghtyn, the Ancient Providence, Who was from the beginning and is for eternity, Male and Female, the Original Source of all things; all-knowing, all-pervading, all-powerful; changeless, eternal.

"In the name of the Lady of the Moon, and the Lord of Death and Resurrection.

"In the name of the Mighty Ones of the Four Quarters, the Kings of the Elements.

"Blessed be this place, and this time, and they who are now with us." ("Witch Blood! The Diary Of A Witch High Priestess!" by Patricia Crowther in chapter four (paperback edition 1974, House Of Collec- tibles, Inc.).) Courtesy of David Piper

The Gawain Poet (the poet who wrote Sir Gawain and the Green Knight in Middle English) used the term 'Dryghtyn' to refer to the Lord God.

At the start of fit IV -

"Now neghes the Newe Yere and the night passes, The day drives to the derk, as Dryghtyn biddes."

("Now approaches the New Year and the night passes, The daylight comes up on the darkness, as the Lord God bids."

or from Brian Stowes verse translation (Penguin Classics, 1974) -

"Now the New Year neared, the night passed, Daylight fought darkness as the Deity ordained.")

Grendel Grettison, an Asatruar from Seattle suggests the "Dryghtyn" may be an alternative spelling of the Teutonic "Drighten" meaning "Lord". I admit this is interesting, to me, as the closeness of the linguistic link between the Old English and Old German languages has been a scholarly "fact" widely known for many years. Supporting this view, the Anglo-Saxon (Old English) word was actually 'dryhtin', meant 'lord, the Lord' and is linguistically related to 'dreogan' meaning 'to perform, to serve'.

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As a side issue, this might be some evidence that runs contrary to the thesis put forth by Aidan Kelly that Gerald Gardner "manufactured" Wicca in 1939. From personal experience, I have found that one unique distinction of the non BTW strains of Witchcraft (some times called "FamTrads" of Family Traditions) is the incorporation of old Christian Imagery, often including ArchAngels for the four directions or elem- ents. Though this instance does not include Archangels, it DOES include archaic (and relatively unknown) Christian terminology. If Gardner did discover a remnant of the Old Religion upon which he based his modern reconstruction effort, it is this sort of linguistic "artifact" which would have survived. Perhaps a more scholarly investigation than mr. Kelly's will "turn up" more evidence?

Jim Taylor, an Eastern Orthodox Theologian, also makes two (to me) illuminating statements, concerning "The Dryghtyn Prayer": 1. "'In the name of Dryghtyn, the Ancient Providence, Who was from the beginning and is for eternity, Male and Female, the Original Source of all things; all-knowing, all-pervading, all-powerful; changeless, eternal.' This would be, entirely, an acceptable way of describing God, both for most Jews and for most Christians." AND 2. "'In the name of the Lady of the Moon, and the Lord of Death and Resurrection.' The Lord of Death and Resurrection would seem, to any Christian to refer to Jesus Christ."

This evidence of a possible mixing of an older (unrecorded) Christian Prayer may lend further credence to Gardners' claims of building on an older, hidden, traditional remnant.

I, personally, also agree with Mr. Taylors' statement that "the idea of Wicca being 'manufactured' in 1939 is far too pat, and ignores a great deal which ought not to be ignored. At the very least, some degree of recognition should be accorded to the obvious fact that most Wiccan practices and attitudes predate Wicca by considerable periods of time--possibly even millennia".

The existence of Monism, Duotheism, and Polytheism simultaneously in the belief structure of Wicca is one good example of one of the Five Mysteries of Wicca, that of Union. Wicca is a mystery religion, a PARTICIPATORY religion, and much of its symbology must be lived and practiced to have meaning because much of the real (some say hidden meaning is based on the knowledge of experience and not the intellec- tual knowledge of mere logic and conscious thought processes.

I am an eclectic Wiccan with strong ties in my beliefs and practice to British Traditional Wicca. I am a Monist, yet I have had strong direct experience with Brigid, Danu, and the Morrigan as well as the Earth Mother and the Horned Lord of the Forests. So my personal answer to the question of "What kind of Theism fits Theistic Wicca?" is "several, or none; it is not really a valid question in those limited terms"! But perhaps the concept of "Cthonotheism" would give a better label to this concept when attempting to discuss the idea of the peculiar theism unique to Wicca? Blessed Be, Durwydd MacTara

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Air Meditation

(taken from the WICCA echo on Sun 24 Jan 93 22:17)

It is dawn. I find myself in a forest filled with Aspen trees. I raise my eyes and look for the sky, but the boughs looming overhead hide it from my view. As I look up, feel the cool breeze of spring brush my face, and hear the sound of the rustling leaves. Blowing, laughing from the east, Eurus brings thoughts of renewal and life. I follow the wind further into the soft shadows of the forest, inhaling deeply the strong scent of the trees. I smell, too, the wafting hints of fragrant incense. I follow where my senses lead me and come to a small clearing circled by burning censers filled with sweet-smelling oils. Toward the east end of the circle is a staff. I walk over to the place and sit on the ground before it. I take the staff into my hands and close my eyes. First come swirling colors of white then yellow then fading darker into lavender. Then, out of the swirling fog of colors come dozens of small, lithe figures who swirl around as if carried on the wind itself. They dance around my head and body, swirling around as if caught in a dance to unheard music. Then, taking my attention from the spirits of the air, I look up to find further figures emerging from the mist. First comes a woman with the beauty of the dawn. As she steps forward, each of the four winds, in turn, hasten from around here and fly, one to each of the four corners of the earth. As she fades, there comes another whose form seems insubstantial, and seems to constitute both the image of a woman and a cow at the same time. I look closely the attempt to solidify one form, but I cannot. As this image fades, I am presented with the forms of two women who immediately remind me of the nighttime sky. One glows with the pale light of the full moon, and her eyes hold the fullness of hidden knowledge. The other, whom also seems to radiate cool starlight, seems to embody the possibilities of many lifetimes. In due course, these figures too fade and I am left with only the mist of the elemental world of air. Suddenly, three male figures issue from the mist. They seem to be three aspects of one man, but each's attributes differ. The first glows with the light of the moon, seeming to be its protector. The second and third appear almost identical, except that one has a winged helmet and shoes. As I sit and study the sameness and difference of the three, they begin to fade, as does the fog. When the mist clears, I find myself sitting within the circle still clutching the staff in my hands. I place the staff once again on the ground and rise. I thank the element of air, and all it is associated with for sharing with me its wisdom, and leave the circle.

Charis

--- * PALLAS ATHENA, Atlanta, Georgia 404-920-1349 (93:9603/0)

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Re: Symbolism

>Classification: IT.IV.C.2.e >Title: Symbolism >Author: Grand Master of the Order of Shuti >Temple of Set >Date: December, XXIV Published: Dialogues I.3 (The section on "Neters" was published in issue I.4) >Subject: Symbolism Reading List: 2L, 2V

[copyright 1989, Temple of Set. Permission for electronic distr- ibution by echo and on PODS has been given by the author. Do not copy or distribute further without permission of the author or the Temple of Set.]

The first session of the year-XXIV Order of Shuti Workshop discussed symbolism.

While the study of symbolism itself is not a primary concern of the Order of Shuti, several of the Order's activities do involve working with forms of symbolism, or are discussed using various symbols.

The symbols of the twin lion gods, Shu and Tefnut, who together are Shuti, are obviously of importance in understanding the activities of the Order. The topic of symbolism was therefore chosen for the introductory session of the workshop.

Application

In discussing this session and what would be discussed, the Grand Master stressed that symbolism wasn't to be discussed simply as an intellectual exercise, but that all participants should try to apply the Setian yardstick of "application" to this discussion.

Each and every topic of this session (and all sessions in the workshop) should be measured by the questions of a) Can it be applied? b) Is it useful? c) Does it work?

What is symbolism?

One answer suggested by workshop participants is that symbolism is a language of the unconscious.

It is a dynamic language in which one image, a single symbol, can conjure up archetypical impressions, complex or complete concepts and/or meanings, rather than being a structured language in which many words and/or several sentences are needed to put together an equivalent concept or meaning.

Another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning.

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Each symbol or set of symbols can have one meaning to the initiated, and another meaning to the uninitiated. That symbol or set of symbols could also have /different/ meanings to the initiated, depending upon how the symbols are communicated, and how they are mixed with other symbols. A statement in a symbolic language could even have multiple meanings communicated at the same time to the same person.

A lot of the symbols Setians use in our writings are like that. When we read through the _Scroll of Set_ or the jewelled Tablets, those of us who have been using the language of the Temple of Set for a while will see certain words, and will know just from the way the words are used that the author is writing symbolically as well as grammatically, and he therefore means "this type of thing".

This symbolic use of language lets us add meaning to an article without adding substantially to the size of that article.

Those who haven't been in the Temple of Set long enough to pick up on that symbolic use of language will miss almost all of that meaning on their first reading.

This is one of the reasons why we all find it useful to reread past issues of the _Scroll_ and to reread Tablet articles. It enables us to read meaning in an article that we may have missed on an earlier reading.

It sometimes happens that "unintended" meaning is found in an article during such a rereading.

Even though the author may not have consciously intended to convey a certain meaning, that author's Higher Self may have influenced the writing in such a way as to symbolically give a specific message in the writing. These messages remain hidden except for those who can perceive and understand them.

On the other side of the scale, if our writings are read by someone totally unfamiliar with occult symbolism, then the message can be totally lost, and the reader may never see it.

Symbolism can be visual (examples are the Pentagram of Set, pictures of the Egyptian Neters, etc), and verbal (the closing we use on our letters, "Xeper and Remanifest", is a statement and reminder of our dedication to this Formula, a way of developing and keeping the habit of Xeper and Remanifestation going strong).

Each Word itself is a symbol (Xeper, Indulgence, Thelema, etc.), as is each Neter (Shu, Tefnut, Sekhmet, Bast). A lot of principles can be used as symbols which have more meaning to the initiated than they do to those who just read about them in a dictionary.

Visual and verbal/written symbols involve just one of our senses (sight). If you include verbal/spoken symbols, we then involve a second sense (hearing). We then asked the question, "Are there symbols which are perceived and communicated through each of our other senses?"

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The first examples offered by workshop participants were incense and music: Incense can bring about different emotions and responses through the sense of smell. Music can bring about different responses through the sense of hearing, in ways totally different than the verbal symbols do (the difference between right brained behavior and left brained behavior).

Where does symbolism come from?

When dealing with incense and music, we are leaving the mental processes and intellectual reactions that visual symbols will evoke, and going instead to the more reactive, bodily, reactions.

We react to the smell of bodily feces with distaste because of the body's reaction to that sort of an input. We find the fragrance of a rose very pleasing.

One of the reasons we use fragrant incenses during a ritual is to bring about bodily reactions which enhance a ceremony because of the smells and our reactions to the smells.

The discussion of one question leads to another. We learn the reactions / interpretations / meanings of visual and verbal symbols (at least those discussed above). Do we also learn reactions to incenses and music, or are those reactions more innate?

The first response was that our reactions and interpretations, even our likes and dislikes of music are learned.

The example given was classical music, which strikes some people as very soothing and relaxing, and which is likely to put these people to sleep. But others who are aware of the intelligent dynamics and many other ingredients of classical music will find the same music very stimulating.

(We believe that the workshop participant was thinking about the lighter classical pieces, such as "Tales from the Vienna Woods," and not the more active pieces such as "Night on Bald Mountain.")

The second response disagreed with the first, pointing out that regardless of whether they are used in classical, modern, or any other form of music, harps and strings tend to evoke emotional (peaceful) moods, while drums are more primal and physical, evoking more active responses.

The next example we discussed referred to the sense of smell. To a farmer, feces and fertilizer are pleasing and filled with promise, a smell of promised growth and life, a totally different reaction than most people will have (especially after scraping a dog's refuse off the bottom of one's shoe).

Similarly, an inlander's first pleasant reaction to sea gulls on wing, grace in motion, can be compared to the reaction of those who live on the beach and have to live with the noise and the mess and the droppings left behind by those very same sea gulls.

These examples tend to support the theory that we learn our interpretations of the sounds and smells around us.

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It seems from these examples that our reactions to inputs are learned, or at least they arise from our experiences. The question then becomes, can symbols have innate visceral responses, or is the response to a symbol necessarily a learned one?

To look at innate responses, the original responses to stimuli, we necessarily looked at children.

For instance, children generally have no innate response to feces, and will often eat them until they learn not to. They later learn to either react with disgust to feces, or to view them as fertilizer and the source of life.

The first example of a possibly innate response brought to the discussion was that of the ephemeral beauty of a butterfly on the wing. None of the participants could envision any child's reaction other than awe and delight at such beauty (or at least none would admit to any other vision).

This brought forth remarks concerning innate childish "awe", where almost everything is new and wonderful.

Children as they begin to distinguish between the multiple events and objects in their world are simply delighted at the beauty and diversity they find around them. There is no "evil" during this time -- only the beauty of nature.

Few of us have any reason to unlearn this initial response to the butterfly. These reactions can therefore be considered innate, stemming from the earliest days of our consciousness. Other reactions, unpleasant reactions and also more complex reactions, seem to be learned over time.

Therefore, there's some of both types of reactions. People will have initial reactions to many meaningful symbols and inputs, but their reactions can be modified by their experience and training.

This discussion raised yet more questions, for which no answers were attempted during this workshop. The questions were, how much of our symbolism is learned, and how much of our symbolism is innate? And if some form of consciousness or memory can survive from one life to another, then how much might be remembered from past lives?

Symbols may or may not come to one's attention. An extremely visually-oriented person may not notice or respond to other types of symbols, such as a room's smell, or a background level of music, while those who are oriented towards those senses will respond to those inputs, but perhaps not to others.

Symbolism may have personal and/or experiential meaning (such as the manure used to plant your garden or that you step in), or symbolism may be abstract (learned and used in writing, teaching, or jewelry, but not something that's impacted upon you in the past). This is the difference between a) the visceral response, which may be innate and may also be a learned response, modified through experience or training, and b) the mental response which must always be learned or developed.

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The Grand Master wishes to note that the discussion at this point had unintentionally left the strict topic of symbolism, and was dealing instead with experience and reaction to stimuli, on the unspoken assumption that these reactions applied to our use of symbolism.

We feel this to be a valid assumption, since the pleasant reaction we have to a butterfly or to a unicorn extends to and impacts our use of those images as symbols. Those with differing reactions to sea gulls as described above would similarly have different reactions to Johnathon Livingston Seagull's story.

Also, by concentrating on experience and reaction rather than symbolism, we temporarily lost sight of the most important measure of symbolism -- that of meaning.

Yes, music has impact, but that music is symbol only if its impact includes meaning, such as the sense of freedom and power that accompanies the visual image of the "Flight of the Valkyries" and similar images of meaning those who are familiar with the movie will get from various pieces in the sound track from 2001.

Likewise incense is symbol only if its impact includes meaning.

That meaning may be supplied by the smell, or that meaning may be supplied by knowledge of the ingredients within the incense. Meaning may also be supplied by the words used during the censing of the chambre. Without some meaning, incense is not symbol, but only smell.

Closely related to the sense of smell is the sense of taste, and it's fairly easy to see that certain tastes can have meaning as well.

During Passover Seder, a ritual meal of thanksgiving and freedom (celebrating the Exodus), Jews will dip greens into salt water and eat the salty greens, to remind them of tears shed by the Jews in bondage. They will eat bitter herbs to remind them of the bitterness of slavery.

Likewise, there can be kinesthetic symbols as well.

We feel different when we hold a sword in ritual as opposed to when we hold a dagger. We feel different when we are standing up than we feel when we are sitting down, and different still when we are kneeling or laying down. We feel different in charged rooms, dry rooms, wet rooms, hot rooms, cold rooms, still rooms, breezy rooms. Uncontrolled, these latter experiences are just stimuli. Controlled and used meaningfully, these latter experiences can be symbols, manipulated and understood as such.

How should symbolism be used?

The first obvious use of symbolism is in the communication of ideas, whether written, spoken, or communicated through one or more other senses.

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Based on the idea that a single symbol can have a whole galaxy of meaning, a useful communications skill is the ability to use symbols in the proper places, in the proper ways, to communicate more meaning in a smaller package (with fewer words).

Perhaps of greatest importance within the Temple of Set are the magical aeonic Words: Xeper, Remanifestation, and Xem, and the preceding Words of Indulgence and Thelema. By using these Words in writing or other forms of communication, we communicate the meanings associated with those Words.

If I say the word "Xeper" to an initiate, it means something totally different than it would mean to someone off the street, and it means something totally different to a Setian than it would mean to an Egyptologist who /thinks/ he knows the Egyptian god Xepera. Our use of the Word is quite different and the symbol carries so much more meaning than just the word "Xeper" would carry in a modern Egyptian dictionary.

This use of symbolism doesn't apply just to magical Words or Formulae, but applies to symbols of many different kinds, in many different uses.

You'll sometimes find certain words capitalized in text, as are "Words" and "Formulae" above. When not overly used, this is a clear indication that the author wishes you to view these words with their symbolic meanings, rather than their normal meanings.

During group ritual, certain words will be spoken more flamboyantly, perhaps louder, perhaps longer, and often with more gesturing. These words are then generally being used symbolically, with special meaning at least to the speaker, if not to other participants.

Symbolism can also be used in Lesser Black Magic, as tools to influence certain people (singular or multiple) in certain ways. The magician (or politician or religious leader or arts director or other manipulator) will use lighting, music, fragrance, and other symbols in ways particular to their audience's response to the symbols.

Symbolism can be used upon ourselves in a similar manner, to bring out responses from us that we want to bring out, as in ritual or as an aid to Xeper.

Words which have become symbols to us can be used as a means of increased concentration, as a visual mantra or as a sensual mantra. Such mantras can be used in ritual, in nonritual meditation, or whenever we choose to remind ourselves of the principles carried within that symbol.

Over time, some symbols can become richer and can carry more and more meaning to those people who work with the symbol.

These symbols can become "magnetic", in that each use of the symbol brings forth yet another repetition of the symbol. Each reference brings forth a constellation of meaning, with one meaning and use leading to another. Each use of the symbol sparks, or attracts, another use of the symbol.

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In these cases the symbols will often be repeated over and over throughout a conversation or other communication, each time exercising one or more of those meanings, and through the course of the communication this symbol can almost hold or reflect an entire world view. This is the way the people influenced by the symbol see their world.

At a political rally the symbol might be "America", "Democracy", or "the Party" (citizens of other countries may substitute those symbols meaningful in your domain). To some, the symbol might be "the Environment".

The symbol "Xeper" has a similar impact within the Setian culture.

Group consensus is important for communication through symbols. Different groups can have differing uses of symbols, and attempts to communicate between these groups using the symbols particular to one group (or those symbols which are viewed differently by different groups) can result in confusion or worse.

Because Setians come from such diverse backgrounds, we have various communication problems related to these diverse backgrounds.

Members from the O.T.O. may know all of the Qabalic correspondences, while members from the Wiccan background couldn't care less about the Qabalic attributions, and have correspondences which are totally different. Numerologists apply different meanings to their numbers than do the Qabalists. And all of these symbolic systems work.

But very, very few of them work for all Setians.

Qabalists within the Temple of Set who write articles and/or letters steeped in Qabalic symbolism find that very few others care enough about their symbols to wade through the text. Those from other backgrounds with intensive use of symbols similarly find difficulty communicating within the Temple of Set, since our symbolic vocabulary is so much less cohesive.

This lack of similarity in symbolism affects not only written communication, but also ritual activity.

Each pylon seems to develop its own pattern of symbolism, and inter-pylon rituals can at times be very difficult. Fitting many diverse magicians with their diverse backgrounds into one meaningful ceremony can be a challenge, a challenge faced at each Conclave, and at each activity like the Order of Shuti Workshop.

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Language of the Unconscious?{fn 1}

The first question asked by the Grand Master was, "What is symbolism?" The first answer received was, "A language of the unconscious."

Parts of the workshop's discussion might seem to support this definition, while others contradict it. So let the Grand Master speak:

Symbols have many attributes. Among the more important of these attributes is their ability to cause reaction in their audience, visceral if not innate reactions, as discussed above.

Elizabeth S. Helfman, in her book _Signs and Symbols around the World_, defines symbol as being: "anything that stands for something else."

Look in your dictionary. Mine includes several definitions of symbol and symbolism, including:

>> Symbol: 2: something that stands for or suggests something else by reason of relationship, association, convention, or accidental resemblance. 5: an act, sound, or object having cultural significance and the capacity to excite or objectify a response.

>> Symbolism: 1: the art or practice of using symols esp. by investing things with a symbolic meaning or by expressing the invisible or intangible by means of visible or sensuous representations; as a: the use of conventional or traditional signs in the representation of divine beings and spirits, b: artistic imitation or invention that is a method of revealing or suggesting immaterial, ideal, or otherwise intangible truth or states. 2: a system of symbols or representations.

Symbolism is an art, a practice, something which is done. It is used to communicate meaning. It is a language.

Our visceral responses to symbolism may be unconscious, but if that's all there is, then have we received and/or responded to meaning?

The transmission and communication of *Meaning* requires some form of consciousness.

Let's use the word /Awake/ to mean the highest form of consciousness. Remember -- the capital letter indicates I'm using a symbol; Setian use of this specific symbol (Awake) most often refers to Ouspenski's heightened state of consciousness and awareness, a state of being totally awake.

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For simplicity, let's assign a whole range of various levels of conscious awareness to the name "conscious". This name can apply to heightened states of consciousness which those we would call Awake, those that barely miss being Awake, down to the almost somnabulent states in which most of mankind spends their day.

Finally, I would call the preconscious state one of consciousness in this case, a state in which meaning can be received, interpreted, and acted upon, without the individual being "consiously" aware that this has happened. But if the individual's attention is brought to the subject, then the symbol and its meaning can be recalled and the process repeated without any difficulty.

If symbols are generated and communicated, if they are transmitted and received, in one of these three states, then I believe we can correctly talk about symbolism, about language.

However, if the generation and/or reception of the symbol is unconscious, and/or totally unintended, then I propose that that instance is not an example of symbolism, not language or communication, but rather the accidental generation of and/or visceral response to sensory input.

[Now let us return to the discussion as it took place in the workshop...]

Planetary Symbol System?

We know there are differences in the meanings of many symbols. "Patriotism" can be exceedingly important to a Republican and also to a Libertarian, but the meanings that this symbol will have can be quite different in many ways.

This leads us to ask the question of whether there might perhaps be a "planetary symbol system" in which some symbols at least can be found commonly used in many or all cultures.

The cross, square, circle, and most or all simple symbols have been found in use all over the earth. We therefore can ask whether their meanings are similar, or are the symbols used simply because they are simple geometric figures, but with meanings arbitrarily assigned by the individual cultures?

One participant brought forth Ouspenski's example that "Table" has a function, an innate form or essence, which can be perceived beyond words, and beyond a learned experience.

"Table" provokes an image, feeling, or essence that is evoked through a willed perception that extends beyond the actual set of tables that a person may have ever experienced.

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Ouspenski claims that at a certain state of consciousness the Aware individual can see this deeper meaning or essence, and that this deeper meaning or essence can be commonly perceived by all who reach this level of consciousness.

Similar ideas were offered by Plato, and the concept of Platonic Forms is very prevalent throughout the Setian use of symbolism. We often speak of the Egyptian Neters as being Forms, the original or specific essence of an Ideal.

This is certainly an area that needs deeper investigation. The workshop session discussion however left the topic of abstract Forms, and instead investigated the historic use of symbols in various cultures.

Looking first at the more complex god forms, it seems each major culture has a "trickster" god: Coyote fills this niche in several Amerindian cultures, Loki in the Norse mythos, and Thoth (Hermes and Mercury) in the Egyptian (Greek and Roman) mythologies.

The Trickster is that Spirit who makes you Think. He is the Spirit who is unpredictable in his actions or reactions, who gets himself and everyone else into trouble. In the process of doing so -- most often after everyone is already in trouble -- he makes people Think, and in the end he generally gets everyone out of trouble by thinking.

To represent the Trickster, each culture used that type of symbol or god form which for them was most appropriate for that type of character.

The coyote is a fairly independent and hard to track animal in America, requiring more than the usual amount of intelligence and stealth to catch. Monkeys similarly were appreciated for their seeming intelligence and playfulness, and so Egyptians assigned the Trickster attribute and the monkey's form to Thoth.

The question becomes ... is this type of being, this symbol, something which is universal, cross-cultural, or is it something which happens in just a few cases, and many other societies never had any use for it?

Jung was exploring this area. He defined specific symbols which he felt were common to many or all cultures. They were fairly common within his culture and Jung did manage to validate them with some cross-cultural study.

We still need to ask how complete his studies were, how extensive and wide spread.

Given people in extremely different environments, such as the Eskimo, Hawaiian, Indian, Tibetan, etc., cultures where the people have many different experiences, totally different social and physical environments, it can be expected that these people would have very different reactions to the symbols that Jung thought he had commonality on.

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Jung's _Man and his Symbol_ was recommended by one participant as containing documentation on his cross-cultural studies in this area.

Not having access to any resource materials that would answer our questions at the time, the workshop session then proceeded into the topic of Egyptian Neters and the use of Neters in symbolism.

Neters

The Workshop discussion of Egyptian Neters started with a brief discussion of the Egyptian languages.

The ancient Egyptians used three different written languages, the hieroglyphic, hieratic, and demotic.

The demotic language was a mostly alphabetic language used for common communications among those who could read and write. Its primary uses were for social and business reasons.

The hieratic language was a pictographic language related to the hieroglyphic, but in which the pictographs were abbreviated and simplified to speed writing. It was used for important state documents and many later religious texts.

The hieroglyphic language was the most ornate of the three languages, the most ancient of the three languages, and the most symbolic. It was used for the most important religious and philosophical statements, and for the most important state declarations.

Many of the symbols used to form the hieroglyphic language had assigned sounds, and many others did not. In addition to the sounds and symbols used to form words, the Egyptians used determinatives, signs added to specifically identify each word. Through the use of the determinative, it was impossible to mistake one written word for another, even if verbal sounds were the same, even if the letters used were the same.

This use of a purely symbolic, picture-oriented language encouraged the ability in the learned ancient Egyptians to think with right brained methods while doing the left brain activity of reading.

It also encouraged these educated and intelligent Egyptians to work with symbols as they worked with language. They were able to communicate ideas and ideals in a language particularly well suited to this purpose.

Setians use the ancient Egyptian neters as symbols, representing aspects of the world, or aspects of the individual. We feel this is very close to the way the higher initiates of the ancient Egyptian Temples, the priests of the Temples, and the smarter pharaohs used and viewed their neters. The neters were concepts that could be communicated to and shared among the initiated, rather than being actual gods and goddesses.

1571

The common man may very well have believed in the literal existence of his many gods and goddesses, but we believe the elite of the Egyptian society understood that these neters were purely symbols. When the Egyptian elite paid homage to the neters, they paid homage to the aspects of the universe or of the self represented by those neters.

One neter of obvious importance is Set. In dealing with this symbol, we try to identify the original meaning of the symbol, and try to eliminate the corruptions of the symbol imposed by the later rule of Osirian religion.

Rather than take space here to discuss the corruptions and distortions that were applied to the symbol of the neter Set through the Osirian culture, we'll simply refer the interested student to appropriate books in the reading list: 2A, 2E, 2G, 2W, and 2AA.

It is rather clear that the use and peripheral meanings of the neter Set changed over time. The study of Set must therefore include the careful consideration of the source of whatever writings are being studied. Fortunately most other Egyptian symbols/god forms did not change significantly over time, and such care need not be used in studying and working with them.

The neters were used and viewed as symbols. But the Egyptian temples _were_ temples, and were recognized as religions, not simply as centers of enlightened philosophy. This brings up the question: Do/did the Egyptian Neters actually exist? Were these religions founded to worship or work with beings that actually existed? Or were they simply the creations of the ancient Egyptian priesthoods?

Rather than tackle immediately the question of whether the Neters actually existed, workshop participants first chose to examine ...

Egyptian Priesthoods

The first statement made about these priesthoods was that each temple in Egypt taught a different area of philosophy or knowledge.

Those temples dedicated to a major neter or god taught that their primal Form was the First Cause. These were the major temples of the land, and an initiate who studied at temple after temple would be presented with the opposing claims that each god was the god, The Creator.

We noted in our discussion that the priesthoods of several of the "minor" neters did not make any such claims. Thoth as a single neter never seemed to be treated as the creator god; nor was Geb. However, many of the major neters were treated as creator gods, and many gods were intentionally combined into units (such as Amon-Thoth-Ra) in order to form a god which would be powerful enough to qualify as The creator god.

1572

Neters as Symbols

We returned to discussing the neters as ways of viewing possibility and potentiality, and ways of viewing different aspects of the universe and of the individual.

For example, Ra, the sun god, was a most pervasive and powerful being, since every single day, there he is in the sky. Ra was consistent, reliable, and therefore powerful.

Similarly each force in nature was given a personality, because each force in nature has a personality (or seems to, to those who humanize such things). This is the basic principle behind most spirits of most animistic religions.

These personalities are generally reliable. A rain cloud is going to rain; it isn't going to add to the day's heat. The Nile was not going to dry up -- it was going to overflow once a year, and deposit good, rich, fertile earth upon the ground. Each force of nature, each personality, was given a name, a face, and a story.

The most powerful stories, faces, and names are those that belong to the creator gods. There are so many creator gods, that it's really difficult to pin down an actual order of precedence.

This brings up the fact that there are many apparently conflicting stories within the Egyptian mythology.

The Grand Master pointed out that in several Egyptian myths, Shu and Tefnut are self-created. In others they were created by tears of the master creator god (whoever he happened to be according to the story teller). In yet others they were created by the master god's masturbation.

Shu and Tefnut by definition are the first male and female. The master god's masturbation in these latter stories was always male masturbation, but Shu is the first male. Shu and Tefnut begat Geb and Nut, but Nut was the all-pervasive universal sky that preceded the first god...

This confusion is the result of centuries of Egyptian story telling, and while some of it appears to be contraditory, most of it is useful. We certainly must hesitate to consider this mythology as one consistent symbolism, and must be careful if we wish to communicate consistent meanings using these symbols, but we have found value in this mythology.

Each story is a different way of looking at the world, a different way of looking at the first cause, and of looking at the symbols. By using these symbols, we can then indicate not only a symbol, but also which way we are looking at the world.

Hence, if in ritual or other communication we call upon Ptah-Geb-Nu, we are calling upon the creator of the earth and sky, the god who created the physical universe. If instead we call upon the Neter Ra-Ptah-ankh, we are calling upon the god who brought light and life to this planet.

1573

Having discussed these differing views of the world as expressed by the many symbolic neters, we felt that this was a good point from which to launch into a discussion of one of the ways in which we look at Neters.

Set, the prime source of intelligence and the ageless intelligence himself, is a wee bit complex for someone a mere 20 or even 200 years old to understand, regardless of whether we look at Set as an actually existing being or instead as a master symbol.

So rather than try to encompass all of Set, intellectually or emotionally, rather than try to understand all of Set, we can work with neters which are facets of Set's being, facets of Set's symbolism. Each neter can be thought of as a specific element of Set.

As examples, Shu is one set of symbolism, one set of ideas, that an initiate can work with to "get somewhere" with, to accomplish certain initiatory goals. Tefnut is another set of ideas, as is Geb, Isis, etc.

Rather than trying to encompass and work with the entire universe simultaneously, grab whatever you can hold onto, work with that handful, study that symbol or symbols, and see what it leads to.

We had originally intended to discuss whether or not the Neters might or might not exist in their own right. Having discussed the above, it seemed somewhat unimportant as to whether the Neters actually exist. That topic will be left for a later discussion.

Bibliography

While the following books and papers were not necessarily discussed nor referenced during the workshop discussion (or in completing this article), the initiate interested in studying symbolism as a subject on its own would be well advised to begin with this bibliography. Additions to this bibliography are welcome, and should be sent to the Grand Master. (_RT_ entries are from _The Ruby Tablet of Set_.)

Barrett, Ronald K., "Book of Opening the Way (Key #4)". _RT_ IT.II.A.5.b.(1).(d).

Barrett, Ronald K., "Stele of Xem". _RT_ IT.II.A.4.a.(3).

Cavendish, Richard, _The Black Arts_. 4C (TS-3).

Crowley, Aleister, _The Book of Thoth_. 9L (TS-4).

De Lubicz, Isha Schwaller, _Her-Bak_. 2L (TS-1).

De Lubicz, Isha Schwaller, _Symbol and the Symbolique_. 2V (TS-4).

Fisher, Leonard Everett, _Symbol Art: Thirteen Squares, Circles, and Triangles from Around the World_. NY: Four Winds Press, MacMillan Publishing Company, 1985.

Helfman, Elizabeth S., _Signs and Symbols Around the World_. NY: Lothrop, Lee & Shepard Co., 1967.

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Jung, Carl G., _Man and his Symbols_. Garden City: Doubleday & Co., 1964, 1968. Also NY: Dell Publishing Co., 1968, and London: Aldus Books, 1964.

Menschel, Robert, "Remanifestation: A Symbolic Syntheses", _RT_ IT.II.B.3.e.(2).

Menschel, Robert, "Tarot Primer", _RT_ IT.II.B.3.e.(3).

Norton, Lynn, "Golden Section Tarot Working", "Atu XV: The Devil", and "The Dialogue". _RT_ IT.II.A.3.k.(1), 4.h.(1), and 4.h.(2).

Regardie, Israel, _777 and Other Qabalistic Writings of Aleister Crowley_. 9M (TS-4).

Schaefer, Heinrich, _Principles of Egyptian Art_. 2R (TS-4).

========= Footnote: =========

1. The Grand Master wishes to digress temporarily from the workshop's discussion, and to comment at this time on one of the first statements offered during this discussion.

1575

---

PERSECUTION: ANCIENT AND MODERN

This is the text of a talk entitled PERSECUTION: ANCIENT AND MODERN. Written by Julia Phillips, it was presented by Julia and Matthew Sandow at the Wiccan Conference, Canberra, September 1992, and was illustrated with slides of medieval woodcuts, paintings and documents.

To begin, an example of religious persecution:

I am told that, moved by some foolish urge, they consecrate and worship the head of a donkey, that most abject of all animals. This is a cult worthy of the customs from which it sprang! Others say that they reverence the genitals of the presiding priest himself, and adore them as though they were their father's... As for the initiation of new members, the details are as disgusting as they are well-known. A child, covered in dough to deceive the unwary, is set before the would-be novice. The novice stabs the child to death with invisible blows; indeed, he himself, deceived by the coating of dough, thinks his stabs harmless. Then - it's horrible! - they hungrily drink the child's blood, and compete with one another as they divide his limbs. Through this victim they are bound together; and the fact that they all share the knowledge of the crime pledges them all to silence. Such holy rites are more disgraceful than sacrilege. It is well-known too what happens at their feasts.... On the feast day they forgather with all their children, sisters, mothers, people of either sex and all ages. When the company is all aglow from feasting, and impure lust has been set afire by drunkenness, pieces of meat are thrown to a dog fastened to a lamp. The lamp, which would have been a betraying witness, is overturned and goes out. Now, in the dark so favourable to shameless behaviour, they twine the bonds of unnameable passion, as chance decides. And so all alike are incestuous, if not always in deed, at least by complicity; for everything that is performed by one of them corresponds to the wishes of them all... Precisely the secrecy of this evil religion proves that all these things, or practically all, are true. (Minucius Felix: Octavius)

Although the language is not modern, the description of the practices could have come straight from last week's "Picture" magazine! And this is the point that I wish to make; the facts of persecution have not changed in almost 2,000 years, for that piece was written in the 2nd century AD. Moreover, the religion it condemns is Christianity, not Paganism, for Paganism at that time was the dominant state religion. In fact the author is a Christian apologist, and is attempting to rebuke what he sees as unfair criticism, by parodying the offences which Pagans accuse Christians of perpetrating.

Persecution of religious minorities is quite simply that; it is persecution by a large body of people - generally those who represent "society" - against a smaller one; generally comprised of those who have either rejected, or for one reason or another, fall outside of the social "norm".

1628

Let us look at the medieval picture of the witch; society's scapegoat par excellence: here we see her - for it is most often "her" - an old, ugly woman, most likely poor, and most likely on the fringe of the society in which she lives. This is the stereotype of the witch. We know it is false; we know it has no basis in fact; however, it became an integral part of the mindset of medieval Europe, and through fairy tales, drama and literature, and more latterly, cinema, the media and television, it has remained an integral image in modern society. One has only to look to Roald Dahl's "Witches", or Frank Baum's "Wizard of Oz", for proof of this. It came as a surprise to me to learn that "The Wizard of Oz" was in fact a deliberate propaganda exercise, released just at the beginning of World War II. If you remember, the magic words are: "There's no place like home"; and where was "home"? Kansas! that epitome of the WASP culture.

When looking at medieval persecution of heresy, the waters are muddied by the many different causes and effects which permeate the whole matter. There was no single cause, and no single victim. It is a fact that far more women than men were persecuted; there are a number of reasons for this, not least that throughout this period, Europe was engaged in one war after another - most notably The Crusades - and men were in rather short supply. There were also several epidemics of the plague, not to mention other diseases such as dysentery and cholera, which in the Middle Ages were sure killers. Another reason is the rampant misogyny which, begun with the earliest Christians, has permeated their theology ever since: "What else is woman but a foe to friendship, an inescapable punishment, a necessary evil, a nat- ural temptation, a desirable calamity, a domestic danger, a delectable detriment, an evil of nature, painted in fair colours... The word woman is used to mean the lust of the flesh, as it is said: I have found a woman more bitter than death, and a good woman more subject to carnal lust... [Women] are more credulous; and since the chief aim of the devil is to corrupt faith, therefore he rather attacks them [than men]... Women are naturally more impressionable... They have slippery tongues, and are unable to conceal from their fellow-women those things which by evil arts they know.... Women are intellectually like children... She is more carnal than a man, as is clear from her many carnal abominations... She is an imperfect animal, she always deceives.... Therefore a wicked woman is by her nature quicker to waver in her faith, and consequently quicker to abjure the faith, which is the root of witchcraft.... Just as th- rough the first defect in their intelligence they are more prone to abjure the faith; so through their second defect of inordinate affections and passions they search for, brood over, and inflict various vengeances, either by witchcraft or by some other means.... Women also have weak mem- ories; and it is a natural vice in them not to be disciplined, but to follow their own impulses without any sense of what is due... She is a liar by nature... (Malleus Maleficarum, edited by Jeffrey Russell).

1629

It is easy to comprehend the persecution of women when one is con- fronted with such obvious hatred and fear of the sex. But perhaps the most powerful impetus of the witch trials era is one which is subtly - and sometimes not so subtly! - present in all the trials; that of a pursuit of power or wealth. For an example we can look to Gilles de Rais, who as the wealthiest man in Europe (as well as Joan of Arc's military Captain), was a prime victim for a charge of heresy. Found guilty, his lands, properties and wealth were confiscated by his accusers. Curiously though he was buried on consecrated ground in the Churchyard; normally forbidden to heretics. In "The Encyclopaedia of Witchcraft and Demonology", Russell Hope Robbins says:

"At first, Gilles dismissed their accusations as "frivolous and lacking credit", but so certain were the principals of finding him guilty that on September 3, fifteen days before the trial began, the Duke disposed of his anticipated share of the Rais lands. Under these circumstances, it is difficult to place any credence in the evidence against him, among the most fantastic and obscene presented in this Encyclopaedia."

Charges included the now obligatory conjurations of devils and demons - Satan, Beelzebub, Orion and Belial are mentioned by name - and the practice of that dreadful art: geomancy! And of course the charges included human sacrifice and paedophilia; no self-respecting Christian could exclude these crimes from charges against a confirmed heretic!

There were not many who had the wealth of Gilles de Rais, but in a small parish, even the meanest property was eagerly seized, and the witch hunts became a profitable business. The victims were even required to pay for the fuel upon which they were burnt. But the laws were not consistent throughout Europe, and in some areas, if the victim confessed, then his or her property could not be confiscated, but was inherited by the next of kin. However, many of these victims were in fact devout Christians, who would be loath to confess to heresy just so that their family could inherit their land! Of course many were tortured to the point were they would admit to being any- thing demanded of them, although technically, they were only allowed to be tortured once. This is why you will read in trials records that the torture was "continued", which, of course, gets round the problem of the poor torturer missing out on his lunch and dinner.

Although most heretics were women, a great many men were also taken, tortured, and put to death. This is a letter from one such victim at the notorious Bamberg in Germany; a poignant epitaph to one of Eur- ope's most hideous crimes:

Many hundred thousand good-nights, dearly beloved daughter Veronica. Innocent have I come into pris- on, innocent have I been tortured, innocent must I die. For whoever comes into the witch prison must become a witch or be tortured until he invents something out of his head - and God pity him - bethinks him of something.

I said: "I have never renounced God, and will never do it - God graciously keep me from it. I'll rather bear whatever I must."

1630

And then came also - God in highest heaven have mercy - the executioner, and put the thumbscrews on me, both hands bound together, so that the blood spurted from the nails and everywhere, so that for four weeks I could not use my hands, as you can see from my writing. Thereafter they stripped me, bound my hands behind me, and drew me up on the ladder. Then I thought heaven and earth were at an end. Eight times did they draw me up and let me fall again, so that I suffered terrible agony.

All this happened on Friday June 30th and with God's help I had to bear the torture. When at last the executioner led me back into the cell, he said to me: "Sir, I beg you, for God's sake, confess something, whether it be true or not. Invent some- thing, for you cannot bear the torture which you will be put to; and, even if you bear it all, yet you will not escape, not even if you were an earl, but one torture will follow another until you say you are a witch."

The author of this letter, Johannes Junius, did indeed confess to being a witch, and in August of 1628, was burned at the stake. He managed to send his final letter to his daughter, which ended by saying:

Dear child, keep this letter secret, so that peo- ple do not find it, else I shall be tortured most piteously and the jailers will be beheaded. So strictly is it forbidden... Dear child, pay this man a thaler... I have taken several days to write this - my hands are both crippled. I am in a sad plight. Good night, for your father Johannes Jun- ius will never see you more.

This letter describes more accurately than any historical treatise just how uncompromising the ecclesiastical courts were in their hunt for heretics. Witches, of course, were only one kind of heretic.

I mentioned earlier that there are many causes, and many effects, to the period which is commonly referred to as "The Burning Times", or the Great Witch Hunt. It is often assumed by many people today that Christianity has been the dominant western religion for 2,000 years. This is not so. The death of Christ, which probably occurred in the year AD 30, may have heralded the new religion, but there was cert- ainly not an immediate conversion of the world to Christianity. Parts of Scandinavia remained wholly Pagan until as late as the 12th cen- tury. The British Isles and mainland Europe were converted to Chris- tianity over a lengthy period covering mainly the 4th to 9th cen- turies. Some parts have never truly been converted, and with the opening up of the Eastern bloc countries, we are now re-discovering a wealth of Pagan tradition and folklore that has been hidden for hundreds of years: initially from the invading Christian mission- aries, and then later from the various communist regimes.

1631

As the new religion of Christianity began to spread, many different sects and cults appeared within its ranks. The Pope in Rome was the nominal head, but rarely was the Pope a person of spiritual purity and ascetic tastes; the political scene in Rome has always been cut-throat and devious. A truly spiritual person would have lasted approximately two seconds amongst the clever and calculating politicians who in- fested the Papal See! The enormous wealth and power controlled by the Pope was an incentive to the most grasping and corrupt of men at that time to aspire to the Papacy. Pope Alexander VI (1492) is a superb ex- ample of the type who made it to Europe's foremost political seat of power: otherwise known as Rodrigo Borgia; father (yes, we all know Catholics practise celibacy!) of Cesare, Juan, Lucrezia and Jofre, and supreme commander of a private army of which any modern dictator would be proud.

Because of their sumptuous lifestyle, their obvious disregard and contempt for vows of poverty and chastity, and their abuse of the spiritual authority invested in them, many spiritually inclined Christians rejected the Catholic Church, and instead followed leaders who lived simple, ascetic lives in accordance with the teachings of Christ. Some of these sects became very popular, and were soon perceived by the Pope as a threat to his status and power. It has been suggested that the witch trials were a direct result from the persecution of these sects. Rather than incorporate a discussion of the different sects within this talk, handouts are available which very briefly describe the main ones.

The main thrust was against the Cathars or Albigensians, and the Waldensians (Vaudois), and it was their persecution which gave rise to the legal machinery which developed into the Inquisition, and the so-called witch hunts. It began with Pope Lucius III and the emperor, Frederick I Barbarossa; they met at Verona in 1184, and issued the decree "Ad abolendam", which excommunicated sects like the Cathars and Waldensians, and laid down the procedures for ecclesiastical trial, after which the accused would be handed over to the secular author- ities for punishment. The punishment decreed was confiscation of property, exile, or death. By the 12th century, burning had already become the established means of execution for heretics, and so this became enshrined in law.

At the beginning of the 13th century, the Dominican Order of Friars was established, and its members were instructed by the Pope to investigate and prosecute heresy. From this simple beginning grew the awesome machinery of the Inquisition, which although never aimed particularly at witches, became a byword for terror in parts of Europe.

As you can see, the motives for the heresy persecutions were not to stamp out Paganism - although that was certainly a by-product - but to remove the threat of any competition to the power of the Church (and thus to the Pope), in Rome. And the greatest threat came from other "Christian" sects, not the Pagans. The change from an accusatory to an inquisitorial process became established, and the legal mach- inery which allowed - indeed encouraged - individual psychopaths and religious maniacs to persecute at will, was in place.

1632

Have you got a neighbour who annoys you? plays loud music, or who keeps their smelly refuse next to your garden fence? Now your recourse is to the local council or the police; in the Middle Ages, you simply denounced the offender as a witch or heretic, and let the Church deal with them for you. Not only did it cost you nothing, if you were lucky, you might also inherit their property!

For once you were taken as a witch or a heretic, there was little chance of escape. Certainly some victims were pardoned and released, but the vast majority were not so lucky. When you consider the style of questioning, this is not surprising:

1 How long have you been a witch?

2 Why did you become a witch?

3 How did you become a witch and what happened on that occasion?

4 Who is the one you chose to be your incubus? What was his name?

5 What was the name of your master among the evil demons?

6 What was the oath you were forced to render to him?

21 What animals have you bewitched to sickness and death, and why did you commit such acts?

22 Who are your accomplices in evil...?

24 What is the ointment with which you rub your broomstick made of...?

This set of questions came from Lorraine, and was used consistently throughout the three centuries of the main persecutions. Bearing in mind that the accused HAD to answer - no answer at all, or a denial, was tantamount to guilt - you can see how easily the composite picture of the witch evolved. As Rossell Hope Robbins says: "The confessions of witches authenticated the experts, and the denunciations ensured a continuing supply of victims. Throughout France and Germany this procedure became standardised; repeated year after year, in time it built up a huge mass of "evidence", all duly authorised, from the mouths of the accused. On these confessions, later demonologists based their compendiums and so formulated the classic conceptions of witchc- raft, which never existed save in their own minds."

As the new religion of Christianity began to spread, many different sects and cults appeared within its ranks. The Pope in Rome was the nominal head, but rarely was the Pope a person of spiritual purity and ascetic tastes; the political scene in Rome has always been cut-throat and devious. A truly spiritual person would have lasted approximately two seconds amongst the clever and calculating politicians who in- fested the Papal See! The enormous wealth and power controlled by the Pope was an incentive to the most grasping and corrupt of men at that time to aspire to the Papacy. Pope Alexander VI (1492) is a superb ex- ample of the type who made it to Europe's foremost political seat of power: otherwise known as Rodrigo Borgia; father (yes, we all know Catholics practise celibacy!) of Cesare, Juan, Lucrezia and Jofre, and supreme commander of a private army of which any modern dictator would be proud.

1633

It is also rather disturbing to discover just how important individual religious maniacs appear to have been in the persecutions. Rather like today, where a crusading tele-journalist, or evangelical vicar, can cause untold harm to innocent people. Without exception, these accus- ations are by those with an unhealthy mania against anyone whose theology or practices differ from their own. In the words of one modern evangelist: "if you're not fighting and winning, you're los- ing.".

Conrad of Marburg, described by Norman Cohn as, "a blind fanatic", was a severe and formidable persecutor. As confessor to the young 21 year-old Countess of Thuringia, he would trick her into "some trivial and unwitting disobedience, and then have her and her maids flogged so severely that the scars were visible weeks later". (Cohn). Conrad became Germany's first official Inquisitor, and his zeal in denouncing heretics was unsurpassed. Another Conrad, a lay-Dominican Friar, and his sidekick Johannes, were also vigorous in denouncing heretics. As they moved from village to village, they claimed to be able to iden- tify a heretic by his or her appearance, based on nothing but their own intuition. They were responsible for the burnings of many people, and said, "we would gladly burn a hundred if just one among them were guilty". (Annales Wormantiensis).

Their comment about appearance is an important one; as we saw earlier, the stereotype of the witch hasn't changed much in hundreds of years. We know it is false; we know that it exists only in the imagination of the persecutors, and yet how powerful and enduring this stereotype has proven to be.

If we think about this stereotype, what images do we conjure up? An old woman - occasionally an old man; or perhaps a young and alluring temptress? Flying through the air on a broomstick; worshipping a devil, often in the form of a goat; trampling upon the sacred symbols of Christianity; and of course our old friend the Sabbat, with its practices of sexual license, debauchery, drunkenness and ritual murder; the latter often of children.

But persecution does not restrict itself to witches; the similarities between this stereotype and that of the Jew are obvious: Jews have been persecuted throughout their history, but it is interesting to compare some aspects of their persecution with that of witches.

In the 12th century, the word "Synagogue" was used for the first time to describe the meeting place of heretics. Professor Russell says that: "This usage, obviously designed to spite the Jews, was common throughout the Middle Ages, being replaced only towards the end of the 15th century by the equally anti-Jewish term 'sabbat'.

The Encyclopaedia Britannica says on the subject of Jewish persecution that: "To reinforce racial and religious prejudice, the preposterous ritual murder accusation became common from the 12th century." The third and fourth Lateran Councils had already prohibited gentiles from entering Jewish service, or being employed by Jews, and further ordered that Jews should wear a distinctive badge, and live only in Jewish settlement areas. This of course was the beginning of the ghetto.

1634

As we have seen though, the ritual murder accusation was already over a thousand years old, before it was used against either the Jews or the heretics and witches. Most people know of the expulsion of Jews from Spain in the 15th century, but perhaps not so commonly known is that for about 200 years prior to the expulsion, the Jews had been massacred and persecuted. Indeed, it was against the Jews that the infamous Spanish Inquisition of the 15th century was directed. The persecution of Jews in 20th century Europe is too well-known to require further comment here, but perhaps a few comments about its encouragement would be useful.

We are discussing persecution in this talk, and how persecution is manifested. Throughout history, the written word has been invaluable as a means of spreading propaganda. Even in the Middle Ages the "crimes" of the heretic were publicised by records of trials, where the "confessions" were made known to the general public. The infamous "Malleus Maleficarum" became highly influential in Europe mainly because its publication coincided with the introduction of mass printing. It had little effect in England because no English transla- tion was available until 1928. This fact alone demonstrates the power of the written word.

In medieval Europe, a pamphlet describing the crimes of a convicted heretic would be pinned to a post in the town square, and those who could not read had it read to them. In 20th century Europe, pamphlets were still used by one group to spread lies about another. As we approach the 21st century, this technique is still used with very great success; for the persecutor needs to make only a glancing nod to the truth, and the lies which are published (or more frequently broad- cast) are far more scandalous than the reality!

An example: soon after the launch of the Pagan Alliance, Sydney radio 2MMM broadcasted a news story about the sexual abuse of children by occultists and witches. Matthew responded immediately, and provided the station with copy documents and news clippings from Britain, proving the story to be without foundation, and a scheme by the Chris- tian fundamentalists to discredit Pagans. The news editor and chief journalist were impressed by the material, and agreed that they had been used by the fundies. However, they refused to broadcast a retrac- tion because it would be "old news". So, the damage had been done, and the fundamentalists achieved their objective.

This technique was used with very great effect in the early part of the 20th century, with the circulation of a pamphlet called, "The Protocols of the Elders of Zion". This purported to be, "an account of the World Congress of Jewry held in Basel, Switzerland in 1897, during which a conspiracy was planned by the international Jewish movement and the Freemasons to achieve world domination." (M Howard).

German nationalists made very great use of the Protocols, which it was claimed were "smuggled out of Switzerland by a Russian journalist who had placed the documents in the safe keeping of the Rising Sun Masonic Lodge in Frankfurt." (ibid) They were widely disseminated, and writing in "Mein Kampf", Hitler "denounced the Jews as agents of an international conspiracy devoted to world domination...". (ibid) We all know what happened next.

1635

The point is that although the Protocols were confirmed as a fraud in 1921, they continued to have an effect, and once published, could not effectively be retracted. This is the aim of today's fundamentalist Christian, who believes that if he or she throws enough dirt at their opponents (basically anyone who does not agree with their uncomprom- ising version of Christianity), then some will stick, and the battle will be won. This is the strategy which has been used for thousands of years to persecute minorities, and has always been successful. The formula is simple: discover what most people fear most, and then accuse your enemies of practising it. It is an interesting comment on humanity that those things which occur time and time again are consis- tent: conspiracy, buggery, paedophilia, sacrifice (human and animal) sexual license, drunkenness and feasting. More specific charges relating to a pact with a devil or desecrating sacred objects are additions to these core accusations.

A further interesting aspect is that many of the accusations were made by children; interesting parallels can be drawn to modern accusa- tions by children "encouraged" to reveal information about occultism and witches. It has been widely recorded that Hitler's "Youth Army" required children to spy upon their parents, and report any indiscre- tions; modern social workers use an identical process for identifying Pagan parents - children are asked about what their parents do, and leading questions are commonly used. And of course there have always been children who, for one reason or another, tell the most fantastic tales. It is unlikely today that the victims of these child fantasies will be burned at the stake, but there have been families torn apart, children placed in detention centres, and untold misery for parents and children alike, based upon no more than the verbal report of a child.

Commentators on this aspect of persecution have suggested that the children wish to be the centre of attention; or to direct punishment for their own misdeeds elsewhere; or are simply reacting in a hyperac- tive manner to the onset of puberty. Whatever the cause, the effects are dramatic, and have caused severe suffering, and in the middle ages, loss of life, on many occasions.

In medieval England, there were many occasions where children's "evid- ence" (sic) was used to convict witches. "The Leicester Boy", "The Burton Boy" and "The Bilson Boy" were a few of many who claimed to be bewitched by witches. Eventually proven to be a fraud, at least ten women died as a result of the accusations of The Leicester Boy, and the Burton Boy caused the death of at least one of the women whom he accused. In the 17th century a number of women were executed on the allegations of hysterical children, even though fraud was often discovered during the course of the trial. It is a fact that the delusions of delinquent or disturbed children were often used by judges to confirm their own prejudices; how little things have chang- ed!

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Salem (1692) is probably the best known of all the cases where child- ren were the chief accusers. Although in fact, the "children" were more like young adults, with only one under the age of ten, and most in their late teens or early twenties. However, as the panic grew, a great many more were sucked into the web of lies, and Martha Carrier was hanged on the "evidence" (sic) of her 7 year-old daughter. At the height of the hysteria almost 150 people were arrested; thirty-one were convicted, and nineteen hung. Some died in jail, and others were reprieved. As was common in Europe, the accused were required to pay their expenses whilst in jail, even if they were subsequently found innocent. Sarah Osborne and Ann Foster both died in jail, and costs of .1 3s 5d and .2 16s 0d respectively were demanded before the bodies would be released for burial.

The chief of the accusers, Ann Putnam, confessed fourteen years later that the whole thing was a fraud. In 1697 the jurors publicly con- fessed they had made an error of judgement, and ten years after the executions, Judge Samuel Sewall "confessed the guilt of the court, desiring to take the blame and shame of it...". By then of course it was too late for those who were dead, or whose lives had been dest- royed by the accusations.

But we are getting ahead of ourselves here, for Salem is the last of the great witch trials, coming as it does towards the end of the 17th century.

We mentioned earlier that in Continental Europe, the heresy trials appeared to arise from the persecution of the Christian sects of the Bogomils, Cathars, Albigensians, and others such as the Jews, Walden- sians, and even the Knights Templars. The stereotype of the witch was compounded from many different sources, and gradually became the composite figure of the shape-shifting hag, who flew through the air on a broom, and flung her curses at all and sundry.

The concept of the pact with the devil existed as early as the 8th century, and as we have seen, sexual license, buggery and ritual sacrifice have long been seen as activities supposed to be practised by those outside of society's norm, whether they be Christian or Pagan. During the 9th century, shape-shifting, maleficia and the incubus/succubus became more commonly reported, and by the 10th cen- tury, the idea of nocturnal flight was established. Published in 906, the Canon Episcopi described how some women were deluded in the belief that at night they could fly behind their Goddess, Diana (Holda or Herodias):

"Some wicked women are perverted by the Devil and led astray by illusions and fantasies induced by demons, so that they believe they ride out at night on beasts with Diana, the pagan goddess, and a horde of women. They believe that in the night they cross huge distances. They say that they obey Diana's commands and on certain nights are called out in her service..."

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Echoes here to Maddalena's story recounted by Leland in Aradia: Gospel of the Witches:

"Oncein the month, and when the moon is full, ye shall assemble in some desert place, or in a for- est all together join to adore the potent spirit of your Queen, my mother, great Diana".

Carlo Ginzburg has also published a remarkable book about the Witches' Sabbath, and the night flight, where he suggests that these are in fact based on genuinely ancient shamanic practices; nothing new in this concept to modern Witches, but a novel observation in the acad- emic circles in which Ginzburg moves.

In 1012, Burchard's Collectarium was published: the first attempt to assemble a book of Canonical Law. Book number 19 of this vast collec- tion was called the Corrector, and chapter five deals with various sins, and their respective penances. As we might suppose, Maleficia is prominent in this chapter! It enshrines in law the notion of night flight, together with murder, and the cooking and eating of human flesh. Although both the Canon Episcopi and Burchard's Corrector are specific in attributing the powers of flight to Witches, it is not until 1280 that the first picture of a witch riding upon a broom appears. This is found in Schleswig Cathedral.

In 1022, the first burning occurred: at Orleans, the victims were accused of, "holding sex orgies at night in a secret place, either underground or in an abandoned building. The members of the group appeared bearing torches. Holding the torches, they chanted the names of demons until an evil spirit appeared. Now the lights were extin- guished, and everyone seized the person closest to him in a sexual embrace, whether mother, sister or nun. The children conceived at the orgies were burned eight days after birth, and their ashes were confected in a substance that was then used in a blasphemous parody of holy communion."

Strange how these charges appear to have changed so little in so many years! Compared with our first example, and indeed with the accusa- tions of modern day fundamentalists, one would be forgiven for believ- ing that time is a figment of our imagination, and that nothing ever really changes; certainly not human nature.

The 14th century saw a steady growth in the number of accusations and trials, and by the 15th century, the idea of the Devil's (or Witch's) mark had become established. So too was the idea of a flying ointment, and a consistent image of The Devil became common in trials liter- ature.

The Papal Bull of 1484, Summis Desiderantes Affectibus, and then two years later, publication of the Malleus Maleficarum, further establis- hed the "crime" of witchcraft as a heresy, and confirmed Papal support for its eradication. This infamous work - The Hammer of the Witches - was incredibly influential in establishing a code of practice by which witches were to be denounced, tried, convicted and executed. There was no escape from this dreadful fate. The third part of the book desc- ribes how to deal with one who will not confess to the charges:

"But if the accused, after a year or other longer period which has been deemed sufficient, continues

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to maintain his denials, and the legitimate wit- nesses abide by their evidence, the Bishop and Judges shall prepare to abandon him to the secular Court; sending to him certain honest men zealous for the faith, especially religious, to tell him that he cannot escape temporal death while he thus persists in his denial, but will be delivered up as an impenitent heretic to the power of the sec- ular Court.

It is also in this section that our friendly Dominican monks refer to, "witch midwives, who surpass all other witches in their crimes... And the number of them is so great that, as has been found from their con- fessions, it is thought that there is scarcely any tiny hamlet in which at least one is not to be found."

Despite its incredible influence in Europe, the Malleus had little effect in England, Wales or Ireland, where witchcraft accusations and trials were very different to those of the continent and Scotland. In fact Wales and Ireland seemed to escape from the witch persecutions almost entirely, with very few trials, and even fewer executions.

Although many laws have been enacted in England against witchcraft, there has never been anything like the hysteria about witches common in mainland Europe. The earliest known person accused of sorcery in England was Agnes, wife of Odo, who in 1209 was freed after choosing trial by ordeal of grasping a red-hot iron.

Until 1563, commoners accused of witchcraft in England met light (if any) punishment. Those of noble birth were treated rather more severe- ly, as the crime could easily be one of treason, and any action which implied a threat to the monarch was treated very seriously indeed. This resulted in the charge of witchcraft being used to remove polit- ical opponents with great expediency. There were certainly laws against the practice of witchcraft or sorcery: Alfred the Great (849-899 AD), King of Wessex and overlord of England, decreed the death penalty for Wiccans (that was the word he actually used), and Aethelstan - perhaps one of the most compassionate of Saxon Kings, ordered those who practised Wiccecraeft to be executed, but only if their activities resulted in murder.

Under Henry VIII's Act of 1546, the penalty for conjuration of evil spirits was death, and the property of the accused was confiscated by the King. However, this was in effect for only one year, being repealed by Edward VI in 1547, and only one conviction under this Act is recorded. In 1563, the statute of Queen Elizabeth I was es- tablished, which also made death the penalty for invoking or conjuring an evil spirit, but those who practised divination, or who caused harm (other than death) by their sorceries, were sentenced to a year's imprisonment for a first offence. Subsequent offences could be punish- able by death, and in some cases, the confiscation of property as well.

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However, even though laws against the practice of witchcraft had been established for hundreds of years, the first major trial was not until 1566, at Chelmsford, and was typical of the English style of witchcraft: no pact with the devil, no gathering at Sabbats, but simple and direct acts of maleficia, and the introduction of witches' familiars. It was an important trial, for it set the precedent in English law for accepting unsupported, and highly imaginative, stories from children as evidence. It also accepted spectral evidence (sic), witch's marks, and the confession of the accused.

There are some very distinctive aspects to English witchcraft, which set it apart from its Continental and Scottish counterparts, and which are worth noting. There was a relative lack of torture, and, this may come as a surprise to some people, but witches were never burned in England. Traitors and murderers were burned; witches were hung. Of course, a traitor or a murderer could also be a witch, but this was actually quite rare. The torture used in England - when it was used at all - was typically swimming, pricking, enforced waking, and a diet of bread and water. Unpleasant, but when compared to squassation, being skinned alive, the strappado, the rack, and such delights as the thumbscrews and the iron maiden, hardly in the same class. The focus of English witchcraft was more towards simple, personal, acts of maleficia than a perceived conspiracy against the power of the Chris- tian Church. As one of Britain's foremost folklorists says: "Trad- itions of an organised, pagan witch-cult were never very plentiful in England, although they did exist occasionally, especially in the later years of the witch belief. They were never really strong, and after the end of the persecution in the early 18th century, they disappeared altogether." (Christina Hole) This is interesting, because it has been suggested that the witch trials phenomena was largely inspired by the heretical Christian sects; this would seem to be born out by the type of accusations made in England, which were largely neighbour against neighbour rather than Church and State against an organised conspiracy of heretics.

What is also interesting is that it was commonly believed in England that if the bewitched victim could draw blood from the witch, then they would be cured, and the witch's power made ineffective. This belief has persisted in folk traditions to modern times. In 1875, at Long Compton, the body of an old woman, one Ann Turner, was discov- ered. She had been pinned to the ground by a pitchfork through her throat, and across her face and chest had been carved the sign of a crucifix. James Heywood, a local farmer, had once claimed: "It's she who brings the floods and drought. Her spells withered the crops in the field. Her curse drove my father to an early grave!". Heywood maintained that the only way to destroy her power was to spill her blood, and so after her murder, he was taken and tried for the crime. He was convicted, and sentenced to life imprisonment. Long Compton has always been associated with the practice of witchcraft, and is located only a short distance from the magical Rollright Stones, and near to the aptly named Wychwood Forest. The derivation of this name is from the curiously named tribe of THE HWICCE, who lived in the area at the time of King Penda of Mercia, and who seemed always to be ruled by two brothers. But back to Long Compton:

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In 1945, Charles Walton, a local labourer, set out one morning to do some hedging on nearby Meon Hill. That evening, his mutilated body was found in a field - pinned to the ground by his pitchfork, which had been stuck through his throat. There were cuts to his arms and legs, and local police were baffled as to the motive for the crime, and who the likely culprit might have been. But gradually locals began to talk about Mr Walton; they said he was a solitary and vindictive old man, who was concerned more with searching out the secrets of nature than in taking company with his neighbours. They said that he harnessed toads, using reeds and pieces of ram's horn, and then sent them across fields to blight the crops. They also remembered that he kept a witch's mirror - a piece of black stone polished in a mountain stream - concealed in his pocket-watch, which he used for weaving spells and seeing into the future. The police never discovered the culprit, but it was accepted locally that Mr Walton was murdered because he was a witch. His wounds were a result of the belief that a victim could be freed from enchantment if he or she were able to draw the blood of the witch.

We could not leave English witchcraft without mention of that infamous gentleman, Matthew Hopkins; self-styled Witchfinder General. For all his fame, his activities were restricted to a relatively small area, and a relatively short period of time. However, his boundless energy, and boundless enthusiasm for the collection of large amounts of money, ensured that his name has not been forgotten.

Matthew Hopkins used the unrest of the Civil War to prey upon the fears of the common people. Little is known of his early life, except that he became a lawyer "of little note", and failing to make a living at Ipswich in Suffolk, moved to Manningtree in Essex - an area of Civil War tension.

With virtually no knowledge of witchcraft, but armed with a couple of contemporary documents (including James I's "Demonology"), Hopkins set himself up in business as a witchfinder. And a very profitable bus- iness it was too. At a time when the average daily wage was 6d, Hopkins received .23 for a single visit to Stowmarket, and .6 for a visit to Aldeburgh.

His approach was consistent: James I mentioned that witches had familiars, and suckled imps; therefore, anyone who kept a familiar spirit or imp must be a witch! Bearing in mind the English partiality to keeping pets, and you begin to see just how very successful this technique could be. For example, Bridget Mayers was condemned for entertaining an evil spirit in the likeness of a mouse, which she called "Prickears"; another (unnamed) woman was rescued by her neigh- bours from a ducking, where she confessed to having an imp called "Nan". When she recovered she said: "she knew not what she had con- fessed, and she had nothing she called Nan but a pullet that she sometimes called by that name...".

Hopkins moved from Essex to Norfolk and Suffolk, and by the following year, had operations in Cambridge, Northampton, Huntingdon and Bed- ford, with a team of six witch finders under his control. "In Suffolk alone it is estimated that he was responsible for arresting at least 124 persons for witchcraft, of whom at least 68 were hanged." (RHR) However, Hopkins moved too far too quickly, and public opinion began to go against him. In 1646, a clergyman in Huntingdon preached against him, and judges began to question both his methods of locating wit-

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ches, and the fees that he charged for the service. In 1647 Hopkins published a pamphlet called "Discovery of Witches", in which he sup- ported his methods in sanctimonious and pseudo legal language. Howev- er, it was to no avail, for later that year he died, "in some dis- grace" according to most authorities. Witchcraft legend has it that he was drowned by irate villagers in one of his own ducking ponds, but this has no recorded evidence to support it. However, it would be a fitting end to such an evil man, and I hope it was true.

Moving away from England; Scottish and Continental witchcraft shared a great many similarities; Mary Queen of Scots, and her son, James VI, were both educated in France, and this ensured that continental attitudes towards witches were enshrined in Scottish law at the highest level. In fact the concepts of witchcraft were introduced into Scotland by Mary in about 1563. Before then, trials for witchcraft had been few, and there were no recorded burnings of witches. In "The Encyclopaedia of Witchcraft and Demonology" Rossell Hope Robbins says:

"Scotland is second only to Germany in the bar- barity of its witch trials. The Presbyterian cler- gy acted like inquisitors, and the Church sessions often shared the prosecution with the secular law courts. The Scottish laws were, if anything, more heavily loaded against the accused. Finally, the devilishness of the torture was limited only by Scotland's backward technology in the construction of mechanical devices."

It is well known that James VI was an ardent prosecutor of witches, and it was under his authority that the Bible was translated to include the word "witch" (Exodus 22:18) to provide Biblical sanction for the death penalty for witches. The original Hebrew word - kashaph - meant either a magician, diviner or sorcerer, but was definitely not a witch. In the Latin Vulgate (4th century version of the Bible) the word had been translated as "maleficos", which could mean any kind of criminal, although in practice often referred to malevolent sorcerers. Similarly, the so-called Witch of Endor, consulted by King Solomon: the original Hebrew was "ba'alath ob": "mistress of a talisman". In the Latin Vulgate she became a "mulierem habentem pythonem": a women possessing an oracular spirit. It was only in the version of the Bible authorised by King James that she became a witch.

By the time that James acceded to the English throne in 1603, his attitude towards witches had undergone a subtle transformation. In fact, he was directly responsible for the release and pardon of several accused "witches", and personally interfered in trials where he believed that fraud or deception was being practised. However, Lynn Linton writing in 1861 says of him:

"Whatever of blood-stained folly belonged special- ly to the Scottish trials of this time - and here- after - owed its original impulse to him; every groan of the tortured wretches driven to their fearful doom, and every tear of the survivors left blighted and desolate to drag out their weary days in mingled grief and terror, lie on his memory with shame and condemnation ineffaceable for all time."

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But it was under Charles II that perhaps the most famous - and endur- ing - of Scottish witches was tried, and most probably executed (although records of her punishment have not survived). Isobel Gowdie of Auldearne, on four separate occasions during 1662 testified that she was a witch, and gave what Russell Hope Robbins describes as: "a resum. of popular beliefs about witchcraft in Scotland.". He says that Gowdie "appeared clearly demented", but that "it is plain she believed what she confessed, no matter how impossible...".

From Gowdie are derived some of the concepts of today's Wicca, incl- uding the idea of a coven, comprised of 13 people. Gowdie said that a coven was ruled by a "Man in Black", often called "Black John". He would often beat the witches severely, and it seemed their main tasks were to raise storms, change themselves into animals, and shoot elf arrows to injure or kill people. Coming as she does right at the end of the witchcraft persecutions, it is difficult to establish how much of Gowdie's confession is based upon real, traditional folk practices of Auldearne, and how much she is simply repeating the standard accusations against witches. The Coven of 13 is probably the single aspect of her confessions which does not appear elsewhere in records of witchcraft trials, and my own feelings are that she was probably as genuine a witch as was ever taken and tried.

We have already commented how terrifying it is to consider the impact that a single person can have upon the lives of so many people. We have looked at a number of these - King James, Kramer and Sprenger, Matthew Hopkins, Conrad of Marburg - and their latter day successors are no less dangerous. Let us consider some of the 20th century persecutors. We have already mentioned Adolf Hitler; what about Stalin? his great purge in the period following 1936 saw charges of treason, espionage and terrorism brought against anyone who showed the least inclination to oppose him. Using techniques which would not have been out of place during the great witch hunts, Stalin's henchmen enforced "confessions", and effectively exterminated any threat to his political power.

We could look too at McCarthy, whose fame for persecution was such that his name is now used to describe "the use of unsupported accusa- tions for any purpose". It is no accident that his activities were referred to as a "witch hunt", nor that Arthur Miller's play about the Salem witch trials, "The Crucible", was more a comment about McCar- thyism than a comment about 17th century American life.

In 20th century Australia we are heirs to a European history, which maintains that witches are servants of the devil, and should be prosecuted for their crimes against humanity. In some States these laws actually remain upon the Statute Books; in others, the legal machinery has been removed, but often public opinion hovers around the middle ages, believing that the only good witch is a dead witch.

Our latter-day inquisitors play upon these fears, in much the same way as Matthew Hopkins played upon the fears of the people during the Civil War. Christian Fundamentalists have no hesitation in using every dirty trick in the book to ensure that public opinion remains opposed to witchcraft. If this means that some of them have to stand up and say: "Yes, I was a witch: I sacrificed my babies to the devil, and copulated with a goat; I took part in drunken orgies, and drank the blood of the sacrifice"; but then I found Jesus, and was born again,

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and now I'm a really nice person; well so be it. Some of them are so psychiatrically unbalanced they may even believe it themselves.

Listen to a sample of the claims made by Audrey Harper, who achieved notoriety in Britain as an ex-HPS of a Witches' Coven. This extract is from an article by Aries, which appeared in Web of Wyrd #5:

Sent to a Dr Barnado's home by her mother, she grew up with deprivation and social stigma. In time she becomes a WRAF, falls in love, gets preg- nant, boyfriend dies, she turns to booze, gives up her baby and becomes homeless. Wandering to Pic- cadilly Circus she meets some Flower Children with the killer weed, and her descent into Hell is assured. By day she gets stoned and eats junk food; by night she sleeps in squats and doorways. Along comes Molly; the whore with a heart of gold who teaches Audrey the art of streetwalking. She flirts with shoplifting, gets into pills, and then gets talent spotted and invited to a Chelsea par- ty, where wealth, power and tasteful decor are dangled as bait. At the next party she is hooked by the "group", which meets "every month in Vir- ginia Water". She agrees to go to the next meeting which is to be held at Hallowe'en.

Inside the dark Temple lit by black candles and full of "A heady, sickly sweet smell from burning incense", she is "initiated" by the "warlock", whose "face was deathly pale and skeletal... his eyes ... were dark and sunken" and whose "breath and body seemed to exude a strange smell, a little like stale alcohol." She signs herself over to Satan with her own blood on a parchment scroll, whereupon a baby is produced, its throat cut, and the blood drank. Following this she gets dumped on the "altar" and screwed as the "sacrifice of the White Virgin". The meeting finishes with a little ritual cursing and she's left to wander "home" in the dark.

Her life falls into a steady routine of meetings in Virginia Water, getting screwed by the "war- lock", drug abuse, petty crime, and recruiting runaways for parties, where the drinks are spiked -"probably with LSD" - and candles injected with heroin release "stupefying fumes into the air"; the object being sex kicks and pornography. She falls pregnant again, gets committed to a psychia- tric hospital, has the baby, and gives it away convinced that the "warlock" would sacrifice it. Things then become a confusion of Church desecra- tion, drug addiction, ritual abuse, psychiatric hospital, and falling in with Christian folk who try vainly to save her soul. For rather vague reasons the "coven" decide to drop her from the team, and she dedicates herself to a true junkie's lifestyle with a steady round of overdosing, jaun- dice, and detoxification units. The "warlock"

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drops by to threaten her, and she makes her way north via some psychiatric hospitals to a Chris- tian Rehabilitation farm. She gets married, has a child which she keeps, and becomes a regular chur- chgoer. But beneath the surface are recurring nightmares, insane anger and murderous feelings towards her brethren. At the Emmanual Pentecostal Church in Stourport she asks the Minister, Roy Davies, for help. He prays, and God tells him that she was involved with witchcraft. An exorcism has her born again, cleansed of her sin. She gets bap- tised and has no more nightmares, becoming a gen- erally nicer person. She becomes the "occult ex- pert" of the Reachout Trust and Evangelical Al- liance, and makes a career out of telling an edi- ted version of her tale.

Geoffrey Dickens MP persuades her to tell all on live TV; "Audrey, to your knowledge is child sacr- ifice still going on?" To this she replies, "To my knowledge, yes." After this the whole thing ram- bles into an untidy conclusion of self-congratula- tion, self-promotion, and self-justification; and for a grand finale pulls out a list of horrendous child abuse, which is shamelessly exploited in typically journalistic fashion, and by the usual fallacious arguments which links it to anything "occult"; help-lines, astro predictions in news- papers, and even New Age festivals.

And so we are left with a horrifying vision of hordes of Satanists swarming the country, buggering kids, sacrificing babies, and feeding their own faeces to the flock."

Whilst all this seems incredible to any rational person, unfortunat- ely, in the age old tradition, it confirms the worst fears of the man and woman in the street, and so they swallow it whole. After all, it was on telly, so it MUST be true!

As a direct result of people like Audrey Harper publicising their lies and fantasy, children in England and Scotland were forcibly removed from their homes, and subjected to the type of questioning that we had previously believed had died out at the end of the Middle Ages.

A consultant clinical psychologist scrutinised the interview trans- cripts and audio records of the recent Orkney child abuse case, and in her summing up said: " [the Social Workers] told the children they knew things had happened to them and were generally leading all the way. When the children denied things, the questions were con- tinually put until the children got hungry and gave them the answers they wanted."

Who says that torture is no longer legal in the British Isles?

The father of four of the children who were taken into care said: "At first I thought the allegations were laughable, but I found out how serious the police were...". Just to remind you of the words of Gilles de Rais some 500 years ago: [the accusations] are frivolous and lack credit...".

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One 11 year-old described being asked to draw a circle of ritualistic dancers. He said: "They got me to draw by saying, 'I am not a drawer. Can you draw that?' It was meant to be a ring with children around and a minister in the middle wearing a black robe and a crook to pull children in."

The boy said he had been promised treats such as a lesson on how a helicopter worked if he co-operated, and was told that he could go if he gave one name. How remarkably similar to medieval witch trials, where the victims were always pressed to name their accomp- lices - for is it not said, "thou canst not be a witch alone?"!

In 1990, journalist Rosie Waterhouse commenting upon the Manchester child abuse case said: "After three months of questioning by the NSPCC, strange stories began to come out and other children were named. The way the children began telling "Satanic" tales in this case is remarkably similar to the way such stories first surfaced in Nottingham. As "The Independent on Sunday" revealed last week (23/9/- 90), the Nottingham children began talking about witches, monsters, babies and blood only after they had been encouraged, by an NSPCC social worker, to play with toys which included witches' costumes, monsters, toy babies, and a syringe for extracting blood."

Believe it or not, the parents of these children had no access to them whatsoever. Why? Because our modern, scientifically trained, 20th century social workers believed that, " [the parents] would try to silence the children, using secret Satanic symbols or trigger words".

By March 1991, senior Police spokesmen were publicly claiming that "police have no evidence of ritual or satanic abuse inflicted on children anywhere in England or Wales". Scotland has a different legal system, which is why it was not included in the statement - not because the police have evidence there, for they do not.

When the Rochdale case finally came to court, after the children had been in care (sic!) for about 16 months, the judge delivered a damning indictment upon those who were responsible for it, and said: "the way the children had been removed from their parents was par- ticularly upsetting." He saw a video of the removal of one girl from her home during a dawn raid, and commented that, "It is obvious from the video tape that the girl is not merely frightened but greatly distressed at being removed from home. The sobbing and distraught girl can be seen. It is one of my most abiding memories of this case."

Let us return briefly to Salem, where, in 1710, William Good petit- ioned for damages in respect of the trial and execution of his wife Sarah, and the imprisonment of his daughter, Dorothy, "a child of four or five years old, [who] being chained in the dungeon was so hardly used and terrified that she hath ever since been very chargeable, having little or no reason to govern herself.".

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Today's Christian Fundamentalist, like his vicious and self-righteous predecessors, will use anything in his or her power-including innocent children - to destroy the evils of Paganism and the occult. Sometimes I wonder if we are becoming paranoid, or the subjects of a persecution complex, but in writing this lecture it was brought home to me more strongly than ever before: the witch trials of the Middle Ages are not a bloody stain on the history of Christianity; they are the source from where today's fundamentalists draw their power, and are just as terrifying today as they were hundreds of years ago. Bigotry and persecution have changed in only one respect: 20th century mankind has far more efficient and effective means of spreading lies and propa- ganda than was available to our ancestors. PERSECUTION: ANCIENT AND MODERN

Appendix A

The subject of the European Witch Trials has been written about ad infinitum (and nauseam!), and there are a great many useful books which the student will find of interest. There follows a short bib- liography of those to which I referred when writing this lecture.

Select Bibliography

Bradford, Sarah Cesare Borgia (1981) Cohn, Norman Europe's Inner Demons (1975) Ginzburg, Carlo Ecstasies: Deciphering The Witches' Sabbath (1990) Hole, Christina Witchcraft in England (1977) Howard, Michael The Occult Conspiracy (1989) Kieckheffer, Richard European Witch Trials (1976) Larner, Christina Enemies of God: The Witch Hunt in Scotland (1981) Larner, Christina Witchcraft and Religion (1985) Maple, Eric The Complete Book of Witchcraft and Demonology (1966) Radford, Kenneth Fire Burn (1989) Ravensdale & Morgan The Psychology of Witchcraft (1974) Robbins, Rossell Hope The Encyclopaedia of Witchcraft and Demonology (1984) Russell, Jeffrey A History of Witchcraft (1980) Scarre, Geoffrey Witchcraft and Magic in 16th and 17th century Europe (1987) Stenton, Sir Frank Anglo-Saxon England (1971) Summers, Montague (Trans) Malleus Maleficarum (1986) Thomas, Keith Religion and the Decline of Magic (1971) Trevor-Roper, H R The European Witch-Craze of the 16th and 17th Centuries (1988) Walsh, Michael Roots of Christianity (1986) Worden, Blair (Ed) Stuart England (1986)

Encyclopaedia Britannica (1969 edition) Collins Dictionary of the English Language (1980) Newspapers: The Times, The Guardian, The Independent (Britain)

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PERSECUTION: ANCIENT AND MODERN

Appendix B - Historical Periods

Anglo-Saxon: broadly 550 AD to 1066 AD (the Norman invasion).

Middle Ages: broadly the period from the end of classical antiquity (476 AD) tothe Italian Renaissance (or fall of Constantinople in 1453). More specifically the period from 1000 AD to the 15th century.

Medieval: of, or relating to, the Middle Ages.

Tudor: the Royal House, descended from Welsh Squire Owen Tudor (d.1461), which ruled in England between 1485 AD - 1603 AD

Stuart: the Royal House which ruled in Scotland between 1371 ADand 1714,and inEngland between1603 AD- 1714 AD.

Jacobean: relating to the period of James I's rule of England (1603-1625).

Reformation: a 16th century religious and political movement which beganas anattempt toreform theCatholic Church, but actually resulted inthe establishment of the Protestant Church.

Renaissance: usually considered as beginning in Italy in the 14th century,this isthe period whichmarked the transitionfromtheMiddleAges tothemodern world.Itis characterisedbyclassicalscholar ship,scientific andgeographicaldiscovery,and the exploration of individual human potential.

Civil War: 1640-1649, between the Royalists under Charles I, and the Parliamentarians ledby Oliver Cromwell. Charles I was executed in 1649.

Crusades: a series of wars undertaken by the Christians of western Europe with the authorisation of the Papacy from1095untilthe mid-15thcenturyforthe purpose of recoveringthe HolySepulchre atJerus alemfrom theMuslimsand defendingpossessionof it. (Enc. Britannica)

Thirty Years' War: a major conflict involving Austria, Denmark, France, Holland,Germany, Spain andSweden that devastated central Europe, but especially Germany. It beganas awarbetween Protestantsand Catholics but developedintoa generalpowerstruggle (1618 1648).

Lateran Councils: Five ecumenical councils held at the Lateran Palace (the official residence ofthe Pope) between 1123 AD and 1512 AD.

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PERSECUTION: ANCIENT AND MODERN

Appendix C - Gnostic and Christian sects

Manichaeism: a dualistic Gnostic religion first preached by Mani (q.v.)in the 3rdcentury AD. Itsearly centrewas Babylonia,then partofthePersianempireanda meeting place of faiths. (EB)

The basic theology of Manichaeism is that good and evil are separate and opposed principles, which have become mixed in the world through the action of the evil principle. There is a complicated mythology which describes the creation of the world and the elements, and a set of complex correspondences by which the seeker can return to a state of salvation. Manichaeism spread across a huge area, including the Roman Empire. However, by the 6th century it had virtually been eradicated from Spain, France and Italy, although was strong in the eastern Mediterranean until the 9th century, when it was absorbed into the neo-Manichean sects of the Bogomils, Cathars, etc.

Bogomils: a religious sect which flourished in the Balkans between the 10th and 15th centuries.

Their central teaching was strictly dualistic; that the visible, material world was created by the Devil, and that everything within it was therefore evil. They rejected many of the trappings of Chris- tianity, and their condemnation of anything to do with the flesh - including eating and drinking! - has rightly earned them the nickname, "the greatest puritans of the middle ages".

Cathars: a heretical Christian sect that flourished in western Europe in the 12th and 13th centuries.

They believed that goodness existed only in the spiritual world created by God, and that the material world, created by Satan, was evil. Their theology bore a great resemblance to that of Manichaeism and the Bogomils, and they were closely connected with the latter.

Waldensians: also known as Valdenses or Vaudois. The sect was founded in southern France in the 12th century, and emphasised poverty, abstinence from physical labou r, and a life devoted to prayer.

They were influenced by other "heretical" sects, and rejected a number of the basic tenets of the Catholic faith. They were stern opponents to the acquisition of wealth and power within the Church, and thus came into direct opposition to the Papacy,which thrived on both. They were fiercely persecuted, and by the end of the 15th century, confined mainly to the French and Italian valleys of the Cottian Alps. During the 16th century, the Waldensians were transformed into a Protestant church, but suffered heavy persecu- tion throughout the 17th century from the Dukes of Savoy. This ceased only after Oliver Cromwell intervened personally on their behalf with the duke, Charles Emmanuel II. In the latter part of the 17th century the Waldensians returned to their original homeland, and in 1848 the Waldensians were given civil rights, and are today members of the World Presbyterian Alliance.

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PERSECUTION: ANCIENT AND MODERN

Appendix D - A calendar of events connected with the persecution of heretics

640 AD Eorcenberht succeeds Eadbald as King of Kent, and becomes the firstEnglish king toorder the destr uction of pagan idols throughout his kingdom;

663 AD Council of Whitby determines the date of Easter to be inaccordance withRomanpractice, andso ends Celtic Christianity in Northumberland;

668-690 AD Liber Poenitentialis by Theodore, Archbishop of Canterbury. Probably the first legislation against witches. Itadvised penances (eg, fasting)for those who"sacrificedto devils,foretold the futurewiththeiraid,atefoodthathadbeen offeredin sacrifice,orburnedgrainafter aman was deadforthewell-beingofthelivingandof the house."

735-766 AD the Confessional of Ecgberht, Archbishop of York, which prescribed a 7-year fast for a woman convicted of "slaying by incantation";

871-899 AD reign of King Aelfred (brother of Aethelred), who declared the death penaltyfor those who practise Wicca;

925-939 AD reign of King Aethelstan, where murder - including murderbywitchcraft -waspunishablewith the death penalty;

936 AD Otto elected King of the Germans, whereupon he declaredit hisintention to drivethe pagans out of his land;

951 Otto crowned King of Lombardy;

955 Otto defeated the Magyars and proclaimed himself "Protector of Europe";

962 Otto crowned Holy Roman Emperor;

1022 the first burning (at Orleans) for heresy;

1066-1087 AD reign of William the Conqueror in England; he reduced Aethelstan'ssentence ofdeath forcon victed murderers to banishment;

1118 King Baldwin II of Jerusalem suggested to Sir Hugh dePayensthat heorganiseachivalric orderof knightsto defendtravellersto theHolyLand, and grantedpartofhispalace,which stoodonthesite ofSolomon'soriginaltemple, fortheirheadquar ters.Asaresultof thisgesture,HughdePayens calledhisOrdertheTempliMilitia,andthenlater

1650

changedthisto KnightsoftheTempleofSolomonin Jerusalem;

1162 Pope Alexander III issued a special papal bull releasing Templars from spiritual obedience to any butthe Popehimself,gavethemexemption from paying tithes, andallowed themtheir own chaplains and burial grounds;

12/13th cent the Cathar heresies: introduction of the obscene kiss and ritual adoration of the devil;

1243-44 Siege of Montsegur;

1244 225 Cathars burned at the stake at Montsegur;

1259 relationships between the Knights Templars and the Hospitallers ofKnights ofStJohn deteriorated into open warfare;

1291 the Saracens took Jerusalem, and the Knights Templars were expelled, and lost their headquarters on the site of Solomon's Temple;

1301 Walter Langton, bishop of Coventry, tried by ecclesiastical court for diabolism and acquitted;

1302 trial in Exeter for defamation of a man who called a woman a "wicked witch and thief";

1307 King Philip of France ordered the arrest of every member ofthe KnightsTemplar in France:this was followed bya papalbull toall rulersin Christian Europe that all Templars were to be arrested;

1311 investigation in London by episcopal authority into sorcery, enchantment, magic, divination and invocation;

1312 the Pope officially disbanded the Knights Templars;

1314 Jaques de Molay (last Grand Master of the Knights Templars) burned as a relapsed heretic;

1321 last Cathar burned at the stake;

1324 Alice Kyteler tried in Kilkenny by secular and ecclesiastical authorities for diabolism, invoca tion and sorcery;

1347 the Plague spreads over the whole of Italy, and arrives in France by the end of the year;

1348 the Plague reaches Paris, then the Low Countries, and then via the Channel to southern England;

1349 Britain ravaged by the Plague, which passes into Germany, Austria and Scandinavia;

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1360 the Plague, complicated by influenza reappears in Europe, continuing in waves until 1441, and finally ending around 1510;

1390 woman tried in Milan for attending an assembly led by "Diana", "Erodiade" or "Oriente";

1408 the Plague, still rampant in Europe is complicated by an epidemic of Typhus and Whooping Cough;

1409 trial of Pope Benedict XIII at Pisa for divination, invocation, sorcery and other offences;

1428-47 Dauphine: 110 women and 57 men executed by secular court for witchcraft, especially diabolism;

1431 Joan of Arc tried for heresy and burnt at the stake: the trial decision was annulled in 1456, and in 1920 shewas canonised byPope Benedict XVwith the date of her execution (May 30) becoming a national holiday in France;

1440 Gilles de Rais tried on 47 charges including con juration of demons and sexual perversions against children: nearlyall evidence washearsay, none of his servantswascalled totestify,and theprocee dingswerehighlyirregular: hewasstrangledand thensenttothe pyre,buthisfamilyweregiven permissionto removehisbodybefore theflames reached it for burial at a nearby Carmelite Church;

1441 Margery Jourdain ("the Witch of Eye") convicted of plottingtokillKingHenry VI,andburnedasa traitor;

1458 first recorded use of the word "sabbat" (Nicholas Jacquier). "Synagogue" was the word commonly used todescribethemeeting placesofhereticsand witches;

1470 trial before Royal Court in England for defamation - man had accused the Duchess of Bedford of image magic;

1479 Earl of Mar executed for employing witches to kill James III of Scotland;

1484 Papal Bull of Pope Innocent VIII officially declaring witchcraft a heresy;

1486 first publication of the Malleus Maleficarum;

1488 Metz: 31 women and 4 men tried by secular court for weather magic: 29 burned;

1492 expulsion of Jews from Spain;

1521 Martin Luther excommunicated by Pope Leo X, and so begins the Reformation;

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1532 the Constitutio Criminalis Carolina: the criminal code for the HolyRoman Empire which specified how witches, fortunetellers, etc wereto be tried,and punished;

1542 first statute against witchcraft in England passed by Parliament (revoked 1547);

1557 first list of prohibited books issued by the Roman church;

1562 statute enacted in Scotland under Mary Queen of Scots declaring the death penalty for witchcraft, sorceryand necromancy:theAct wasconfirmed in 1649 and repealed in 1736;

1563 statute against witchcraft by Elizabeth I in Englandordering the deathpenalty for witches, enchantersand sorcerers(undercivil, notecc lesiastical law);

1566 first major trial under statute of 1563: Elizabeth Francis, Agnes Waterhouseand JoanWaterhouse at Chelmsford: Agneshanged,Elizabethreceived a light sentence and Joan was found not guilty;

1584 "Discoverie of Witchcraft" by Reginald Scot published - a Protestant argument against belief in witchcraft;

1590-92 North Berwick trials by James VI;

1595 Nicholas Remy publishes "Demonolatreiae" where he boasted on the title page that he had condemned 900 witches in 15 years;

1596 John Dee as Warden of a Manchester College acts as an advisor for cases of witchcraft and demonology;

1597 "Daemonologie" by King James VI published;

1600 Giordano Bruno burnt at the stake in Rome as an "impenitent heretic";

1603 ascension of James VI to the English throne as James I;

1604 new statute against witchcraft by James I which established pact, devil-worship and other continental ideas in English law;

1611 King James authorises a new translation of the Bible to include the word "witch";

1612 twenty witches tried together at Lancashire (the Pendle witches);

1628 in Massachusetts, an English lawyer, Thomas Mortonordered amaypoleto beerectedin the colony which he founded (Merrymount), and celebrat

1653

ed MaywithlocalIndians andrefugeesfromthe Puritans,withstag antlers,bellsandbrightly coloured clothes, under an elected "Lord and Lady" to ruleover thecelebrations; He wasarrested under charges ofpractising witchcraft,but was released;

1633 the public exorcisms of the nuns of Loudun as part ofa plotby CardinalRichelieu to revengehimself upon Urban Grandier: Grandier arrested and tried by investigating committee;

1634 Grandier tortured then burned alive;

1644 maypoles made illegal in England;

1644-5 Matthew Hopkins active in Chelmsford;

1646 Matthew Hopkins retired - he died the following year;

1647 first witch hung in the USA, in Connecticut;

1649 first newspaper astrology column by Lilly;

1662 at Bury St Edmunds women were accused and convicted ofwitchcrafton thetestimonyof hysterical children;

1662 the trial of Isobel Gowdie in Auldearne, Scotland: Gowdie introduces the idea of a coven of thirteen;

1663 the Licensing Act determined that books could not be published without priorconsultation with the Church or State;

1679-82 the Chambre Ardente affair: a star chamber court admittingof noappealarraigned totry Madame Bosse, her daughter and sons; Madame Montvoisin (La Voisin)and La DameVigoreux. Duringthe courseof the trial,severalhundredsofthehighestcour tiersofKing LouisXIVwereimplicatedinthe poisoningscandal.Theaffairdegeneratedintoa searchforheresyandwitchcraft,andeventually CatholicPriestsDavot, Gerard,Deshayes,Cotton, Tournet,Guibourg andMariettewere alsodrawnin, accused ofperforming theBlackMass. Evidencewas collectedto showthat Madamede Montespan(Louis' former mistress)attempted to poisonLouis andhis new mistress, andwas the leader ofthe Satanic cult. In all, 319 peoplewere arrested and 104 sentenced: 36 to death,4 to slavery in the gal leys, 34 to banishmentand 30 acquitted. In 1709 Louis attempted to destroy the records of the affair, but failed;

1684 Alice Molland was the last person executed as a witch in England (at Exeter);

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1689 Cotton Mather (New England) publishes "Memorable Providences Relating to Witchcraft and Possessions" supporting belief in witchcraft;

1692 Salem witch trials: 19 hung and more than 100 jailed; thelast personexecutedin theUSA for witchcraft;

1727 last execution in Scotland for witchcraft;

1731 last trial for witchcraft in England: Jane Wenham, who was convicted, then pardoned and released;

1736 the repeal of the statutes against witchcraft of Mary Queen of Scots(1562), Elizabeth I (1563) and JamesI &VI(1604): replacedwith astatutewhich statedthat,"no prosecution,suitor proceeding shallbe commencedorcarriedoutagainstany personorpersonsforwitchcraft, sorcery,inchant ment (sic),orconjuration."Itprovided forthe prosecutionof thosepretendingtopossessmagical powers, but it denied reality to those powers;

1745 last execution in France for witchcraft;

1775 last execution in Germany for witchcraft;

1829 Lamothe-Langan fabricated and published documents represented to berecords of trialsof witches in Toulouse andCarcassonne, probably in an attempt to provethe continuingexistenceof theworship of the old religion;

1830 in "Letters on Demonology and Witchcraft" Sir Walter Scott argues thatalleged witches had been misunderstood and mistreated;

1862 Jules Michelet argues in his book "La Sorcerie" that witchcraftwas aprotest bymedieval serfs against a crushing social order;

1865 Pope Pius X again attacked secret societies,claim ing that Freemasonry was anti-Christian, satanic, and derived from paganism;

1899 publication of Aradia: Gospel of the Witches by Leland;

1928 first English translation of the Malleus Malefic arum (tr Summers);

1951 repeal of the 1736 Witchcraft Act with the Fraud ulent Mediums Act;

1963 demand made for reinstatement of the Witchcraft Laws in England following desecration of churches and graveyards;

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1966 the Index (of prohibited books) abolished;

1991 Anti-occult amendment to the Criminal Justice Bill had its third reading in Parliament. Presented by Geoffrey Dickens, this prescribed imprisonment for not morethan five yearsagainst one who,"permits, entices orencourages aminorto participatein, or bepresentataceremonyorotheractivityofany kindspecifiedinsub-section3...".Subsection3 says:"Theceremoniesoractivitiestowhichthis sectionappliesare thoseof,orassociated with, Satanism andotherdevilworshipping, blackmagic, witchcraft, oranyactivity towhich Section1 of the Fraudulent Mediums Act (1951) applies.

The Bill was rejected for a number of reasons, not least because it made newspaper/magazine editors culpable if minors should read the astrology column!

1656

HISTORY OF WICCA IN ENGLAND: 1939 - present day

This talk was given by Julia Phillips at the Wiccan Conference in Canberra, 1991. It is mainly about the early days of the Wicca in England; specifically what we now call Gardnerian and Alexandrian traditions. The text remains "as given", so please remember when you read it that it was never intended to be "read", but "heard" and debated.

Text begins:

There are three main strands I intend to examine: one, Gardner's claim of traditional initiation, and its subsequent development; two, magical traditions to which Gardner would have had access; and three, literary sources.

As we look at these three main threads, it is important to bear in mind that Gardner was 55 years old at the time of his claimed initia- tion; that he had spent many years in Malaya, and had an enormous interest in magic, Folklore and Mythology. By the time he published High Magic's Aid, he was 65, and 75 when "The Meaning of Witchcraft" appeared. He died in 1964, at the age of 80.

Gardner was born in 1884, and spent most of his working adult life in Malaya. He retired, and returned to the UK in 1936. He joined the Folklore Society, and in June 1938, also joined the newly opened Rosicrucian Theatre at Christchurch where it is said he met Old Dorothy Clutterbuck.

I chose 1939 as my arbitrary starting point as that was the year that Gerald Gardner claims he was initiated by Old Dorothy into a practis- ing coven of the Old Religion, that met in the New Forest area of Britain. In his own words,

"I realised that I had stumbled upon something interesting; but I was half-initiated before the word, "Wica" which they used hit me like a thunderbolt, and I knew where I was, and that the Old Religion still existed. And so I found myself in the Circle, and there took the usual oath of secrecy, which bound me not to reveal certain things." This quote is taken from The Meaning of Witchcraft, which was published in 1959.

It is interesting that in this quote, Gardner spells Wicca with only one "c"; in the earlier "Witchcraft Today" (1954) and "High Magic's Aid" (1949), the word Wicca is not even used. His own derivation for the word, given in "The Meaning of Witchcraft", is as follows:

"As they (the Dane and Saxon invaders of England) had no witches of their own they had no special name for them; however, they made one up from "wig" an idol, and "laer", learning, "wiglaer" which they shor- tened into "Wicca".

"It is a curious fact that when the witches became English-speaking they adopted their Saxon name, "Wica"."

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In "An ABC of Witchcraft Past and Present", Doreen Valiente does not have an entry for Wicca, but when discussing Witchcraft, does mention the Saxon derivation from the word Wicca or Wicce. In the more recent- ly published The Rebirth Of Witchcraft, however, she rejects this Saxon theory in favour of Prof. Russell's derivation from the Indo- European root "Weik", which relates to things connected with magic and religion.

Doreen Valiente strongly supports Gardner's claim of traditional initiation, and published the results of her successful attempt to prove the existence of Dorothy Clutterbuck in an appendix to "The Witches' Way" by Janet and Stewart Farrar. It is a marvellous piece of investigation, but proving that Old Dorothy existed does nothing to support Gardner's claims that she initiated him.

In his book, "Ritual Magic in England", occultist Francis King does offer some anecdotal evidence in support of Gardner's claims. However, it is only fair to point out that in the same book, he virtually accuses Moina Mathers of murder, based upon a misunderstanding of a story told by Dion Fortune! With that caveat, I'll recount the tale in full:

King relates that in 1953, he became acquainted with Louis Wilkinson, who wrote under the pen-name of Louis Marlow, and had contributed essays to Crowley's Equinox. He later became one of Crowley's literary executors. King says that in conversation, Wilkinson told him that Crowley had claimed to have been offered initiation into a witch coven, but that he refused, as he didn't want to be bossed around by a bunch of women. (This story is well-known, and could have been picked up anywhere.)

Wilkinson then proceeded to tell King that he had himself become friendly with members of a coven operating in the New Forest area, and he thought that whilst it was possible that they derived their exis- tence from Murray's "Witch Cult in Western Europe", he felt that they were rather older.

King draws the obvious conclusion; that these witches were the very same as those who initiated Gardner. King claims that the conversation with Wilkinson took place in 1953, although "Ritual Magic in England" was not published - or presumably written - until 1970. However, on September 27 1952, "Illustrated" magazine published a feature by Allen Andrews, which included details of a working by, "the Southern Coven of British Witches", where 17 men and women met in the New Forest to repel an invasion by Hitler. Wilkinson had told King of this working during their conversation, which King believes to be proof that such a coven existed; there are some differences in the two stories, and so it is possible that two sources are reporting the same event, but as Wilkinson's conversation with King came after the magazine article, we shall never know.

In the recently published "Crafting the Art of Magic", Aidan Kelly uses this same source to "prove" (and I use the word advisedly - the book "proves" nothing") that Gardner, Dorothy, et al created Wicca one night following a social get together! Of one thing we can be certain though: whatever its origin, modern Wicca derives from Gardner. There may of course be other traditional, hereditary witches, but even if they are genuine, then it is unlikely that they would have been able to "go public" had it not been for Gardner.

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There have been many claims of "hereditary" origin (other than Gard- ner's own!) One of the most famous post-Gardner claimants to "heredi- tary" status was actress Ruth Wynn-Owen, who fooled many people for a very long time before being exposed. Roy Bowers, who used the pseud- onym Robert Cochrane, was another: Doreen Valiente describes her association with him in "The Rebirth of Witchcraft", and The Roebuck, which is still active in the USA today, derives directly from Coch- rane, via Joe Wilson. "Witchcraft: A Tradition Renewed" by Evan John Jones with Doreen Valiente describes a tradition derived from Robert Cochrane. Alex Sanders, of course is another who claimed hereditary lineage, and like Cochrane, deserves his own place in this history, and we'll get to both of them later.

Many people have been suspicious of Gardner's claims, and have accused him of making the whole thing up. They suggest that the Wicca is no more than the fantasy of an old man coloured by a romantic imagina- tion. One particularly virulent attack upon Gardner came from Charles Cardell, writing under the pseudonym of Rex Nemorensis.

One of Gardner's initiates who is still active in the Wicca today has an interesting tale to tell about Cardell, whom he knew:

"Cardell claimed to be a Witch, but from a different tradition to Gardner's. Cardell was a psychopathic rat, with malevolent intent toward all and sundry. He managed to get a woman called Olive Green (Florannis) into Gardner's coven, and told her to copy out the Book of Shadows so that Cardell could publish it, and destroy Gardner. He also contacted a London paper, and told them when and where the coven meetings were held, and of course the paper got quite a scoop. Cardell led people in the coven to believe that it was Doreen Valiente who had informed on them.

Doreen had just left Gardner in a bit of a huff after a disagreement; another coven member, Ned Grove, left with her. Anyway, the day the paper printed the exposure, Cardell sent Gardner a telegram saying, "Remember Ameth tonight". (Ameth was Doreen's Craft name, and as it has now been published, I see no reason not to use it here)."

My informant also said that Olive Green was associated with Michael Houghton, owner of Atlantis book shop in Museum Street, who was the publisher of High Magic's Aid. Through this association, she also encountered Kenneth Grant of the OTO, although their association was not friendly.

Cecil Williamson, the original owner of the witchcraft museum on the Isle of Man, and present owner of the Witchcraft Museum in Boscastle, has also published a number of articles where he states quite categor- ically that Gardner was an utter fraud; but, he offers only anecdotes to support these allegations.

Although Gardner claimed his initiation occurred in 1939, we don't really hear anything about him until 1949, when "High Magic's Aid" was published by Michael Houghton.

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This book has very strong Solomonic leanings, but like Gardner's own religious beliefs, combined the more natural forms of magic with high ceremonial. In his introduction to the book, Gardner says that: "The Magical rituals are authentic, party from the Key of Solomon (MacGreg- or Mathers' translation) and partly from magical MSS in my posses- sion)." Gardner did indeed have a large collection of MSS, which passed with the rest of his goods to Ripleys in Toronto after his death.

Scire (pseudonym) was the name Gardner took as a member of Crowley's branch of the OTO; although it is generally agreed that his membership was purely nominal, he was certainly in contact with people like Kenneth Grant and Madeline Montalban (founder of the Order of the Morning Star).

Gardner was given his OTO degree and Charter by Aleister Crowley, to whom he was introduced in 1946 by Arnold Crowther. As Crowley died in 1947, their association was not long-lived, but Crowther confirms that the two men enjoyed each other's company.

So, after that brief introduction we can have a look at the first of the strands I mentioned.

In 1888, the Hermetic Order of the Golden Dawn was born, beginning a renaissance of interest in the occult that has continued to the present day. It is impossible to overstate the importance of the GD to modern occultists; not only in its rituals, but also in its personal- ities; and of course, through making available a large body of occult lore that would otherwise have remained unknown, or hidden in obscur- ity.

I will be looking at this body of occult lore with other literary influences later, and will here concentrate on the rituals and per- sonalities that have influenced Wicca.

We cannot look at the GD in isolation from its own origins. It is descended from a myriad of esoteric traditions including Rosicrucian- ism, Theosophy, and Freemasonry. The latter in its own right, as well as via the SRIA - a scholarly and ceremonial association open to Master Masons only.

Whether the German Lodge or Fraulein Sprengel actually existed is a matter still under debate; but either in fact or in spirit, this is the source for the "Cypher Manuscripts" which were used to found the Isis-Urania Lodge in 1888.

As I'm sure everyone knows, Isis-Urania was founded by Dr Wynn-West- cott, Dr Woodman, and MacGregor Mathers. Not only were all three Master Masons; Wynn-Westcott and Mathers were also members of the Theosophical Society. The most important thing though is the fact the these three men were a ruling triumvirate that managed the affairs of the SRIA. This is important, for the SRIA included Hargrave Jennings in its membership, and Jennings is reputed to have been involved with a Pagan group at the end of the 19th century, which drew its inspir- ation from Apuleius - The Golden Ass.

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But back to the GD - whether the Cypher Manuscripts actually existed, or Wynn-Westcott manufactured them is now irrelevant; Mathers was commissioned to write-up the rituals into a workable shape, and thus the Golden Dawn was born.

Members of the Isis-Urania Lodge at various times also included Allan Bennett, Moina Mathers, Aleister Crowley, Florence Farr, Maud Gonne, Annie Horniman, Arthur Machen, "Fiona Macleod", Arthur Waite and WB Yeats. Also associated were Lady Gregory, and G W Russell, or AE, whose "The Candle of Vision" was included in the bibliography of "The Meaning of Witchcraft". The literary and Celtic influences within the GD were immense.

From the Isis-Urania Lodge sprang all the others, including the so-called Dissident Orders derived through Crowley. It is this line that some commentators trace to modern Wicca, so it is the one upon which we will concentrate.

Aleister Crowley was initiated into the Isis-Urania Lodge on 18 November 1898. As you most probably know, Crowley later quarrelled with MacGregor Mathers, and in 1903 began to create his own Order, the Argenteum Astrum, or Silver Star. In 1912, Crowley was initiated into the OTO, and in 1921, succeeded Theodor Reuss as its Chief.

According to Arnold Crowther's account, it was in 1946, a year before Crowley's death, that Crowley gave Gardner an OTO Charter. Ithell Colquhoun says only that it occurred in the 1940s, and further states that Gardner introduced material from the OTO, and less directly from the GD, into "...the lore of his covens".

As Doreen Valiente also admits, "Indeed, the influence of Crowley was very apparent throughout the (Wiccan) rituals.". This, Gardner ex- plained to her, was because the rituals he received from Old Dorothy's coven were very fragmentary, and in order to make them workable, he had to supplement them with other material.

To give an example of some of the lines by Crowley which are rather familiar to modern Wiccans:

I give unimaginable joys on earth; certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do I demand aught in sacrifice.

I am Life, and the giver of Life, yet therefore is the knowledge of me the knowledge of death.

And of course, the Gnostic Mass has been immensely influential.

Not only poetry, but also magical practices in Wicca are often derived from GD sources. For example:

the way of casting the circle: that is, the visualisation of the circle, and the pentagrams at the quarters, are both based upon the standard GD Pentagram Ritual;

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both the concept and word "Watchtowers" are of course from the Eno- chian system of Magic, passed to Wicca via the GD (although I would like to make it very clear that their use within Wicca bears no relation to the use within Enochia - the only similarity is in the name);

the Elements and colours generally attributed to the Quarters are those of the GD;

the weapons and their attributions are a combination of GD, Crowley and Key of Solomon.

In "Witchcraft Today", Gardner says, "The people who certainly would have had the knowledge and ability to invent (the Wiccan rites) were the people who formed the Order of the Golden Dawn about seventy years ago...".

The GD is not the only influence upon Gardner; Freemasonry has had a tremendous impact upon the Wicca. Not only were the three founders of Isis-Urania Temple Masons, so too were Crowley and Waite; Gardner and at least one member of the first coven (Daffo) were both Co-Masons. Gardner was also a friend of JSM Ward, who had published a number of books about Masonry.

Doreen describes Ward as a "leading Mason", but Francis King says only that Ward was, "a bogus Bishop... who had written some quite good but far-fetched books on masonry, and who ran a peculiar religious-cum-oc- cult community called The Abbey of Christ the King..." Whether the books were far-fetched or not, we can assume that some of the many similarities between Wicca and Masonry are in some ways due to Ward's influence.

Some of these include:

The Three Degrees The Craft So Mote It Be The Challenge Properly Prepared The 1st Degree Oath (in part) Presentation of the Working Tools at 1st degree

and so on.

It seems to me quite clear that even if Gardner received a traditional set of rituals from his coven, they must have been exceptionally sparse, as the concepts that we know of as Wicca today certainly derive from ceremonial magic and Freemasonry to a very great extent. Indeed, Gardner always claimed that they were sparse.

It could be argued that all derive from a common source. That the appearance of a phrase, or technique in one tradition does not autom- atically suggest that its appearance elsewhere means that the one was taken from the other. However, Gardner admits his sources in many cases, and Doreen confirms them in others, so I think it is safe to presume that the rituals and philosophy used by Wicca descends from the traditions of Freemasonry and Ceremonial magic, rather than from a single common source. However, as Hudson Frew points out in his commentary upon Aidan Kelly's book, the phenomena of the techniques

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and practices of ceremonial magic influencing folk magic and trad- itions is widely recognised by anthropologists, and certainly does not indicate plagiarism. And of course there are many traditional witch- craft aspects in the Wicca.

We have looked at the development of the magical orders which resulted from the British occult revival of the 19th and 20th centuries, and now we can see where this ties in with Wicca, and Gardner's claim of traditional initiation.

I have here a "family tree" of the main branches of British Wicca. It is by no means exhaustive, and is intended to provide an outline, not a definitive history! I have included my own coven lines and develop- ment as an indication of the kind of "cross-over" of tradition which often occurs, not to suggest that these are the only active groups! Also, it would not be ethical for me to include details of other covens.

We have two possible "hereditary" sources to the Gardnerian Craft: one, the Horsa Coven of Old Dorothy, and two, the Cumbrian Group which Rae Bone claims to have been initiated into before meeting Gardner. (NB: Doreen Valiente says that the Horsa Coven is not connected with Old Dorothy, but is another group entirely.) There is also sometimes mention of a St Alban's group that pre-dates Gardner, but as far as I know, this is mistaken. The St Albans group was Gardner's own group, which as far as research confirms, did not pre-date him.

To return to Rae Bone: she was one of Gardner's HPSs, and her "line" has been immensely important to the modern Wicca; she was featured in the magazine series, "Man Myth and Magic" if anyone has a copy of that.

In her heyday she ran two covens: one in Cumbria, and one in South London. Rae is still alive, and lives in Cumbria, although her last coven moved to New Zealand many years ago, and she is no longer active. No-one has ever been able to trace the coven in New Zealand.

At this point, I will just mention George Pickingill, although he is not shown on the tree, as I think it extremely dubious that he had any connection with Gardner, or any other modern Wiccan.

Pickingill died in 1909, whilst Gardner was still in Malaya. Eric Maple is largely responsible for the beginnings of the Pickingill myth, which were expanded by Bill Liddell (Lugh) writing in "The Wiccan" and "The Cauldron" throughout the 1970s. Mike Howard still has some of Liddell's material which he has never published, and I have yet to meet anyone within the British Craft who gives credence to Liddell's claims.

In the book, "The Dark World of Witches", published in 1962, Maple tells of a number of village wise women and cunning men, one of whom is George Pickingill. There is a photograph included of an old man with a stick, holding a hat, which Maple describes as Pickingill. This photograph has subsequently been re-used many times in books about witchcraft and Wicca.

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Issue number 31 of "Insight" Magazine, dated July 1984, contains a very interesting letter from John Pope:

"The photograph purporting to be Old George Pickingill is in fact a photo of Alf Cavill, a station porter at Ellstree, taken in the early 1960s. Alf is now dead, but he was no witch, and laughed over the photograph when he saw it."

A very respected Craft authority has told me that he believes the photo, which is in his possession, to be of Pickingill, but like so much to do with Craft history, there is no definitive answer to this one.

Many claims were made by Liddell; some obviously from cloud-cuckoo land, others which could, by a stretch of the imagination, be ac- cepted. The very idea of Pickingill, an illiterate farm labourer, co-ordinating and supervising nine covens across the breadth of the UK is staggering. To accept - as Liddell avers - that he had the likes of Alan Bennett and Aleister Crowley as his pupils bends credulity even further.

The infamous photograph which Liddell claims shows Crowley, Bennett and Pickingill together has conveniently disappeared, and no-one admits to ever having seen it. Like most of Liddell's claims, nothing has ever been substantiated, and when pushed, he retreats into the time honoured favourite of, "I can't reveal that - you're not an initiate"!

But to return to the family tree: the names of Doreen Valiente, Pat and Arnold Crowther, Lois Bourne (Hemmings), Jack Bracelin and Monique Wilson will probably be the most familiar to you.

Jack Bracelin is the author of Gardner's biography, "Gerald Gardner, Witch", (published 1960) now out of print, although still available 2nd hand, and in libraries. (In Crafting the Art of Magic, Kelly claims that this book was actually written by Idries Shah, and simply published under Bracelin's name. As with every other claim, Kelly offers no evidence of this)

I have seen a copy of Bracelin's Book of Shadows, which it is claimed dates from 1949, although in The Rebirth Of Witchcraft, Doreen says that Bracelin was a "relative newcomer" in the mid-1950s. I have also been told by two different sources that Bracelin helped Gardner write "The Laws". In The Rebirth Of Witchcraft, Doreen states that she did not see The Laws until the mid 1950s, when she and her partner Ned Grove accused Gardner of concocting them in order to re-assert control over the coven. As Bracelin was in the Gardner camp during the breakup of the group, it seems reasonable that he did in fact help with their composition. (NB: Alex Sanders increased the number of "The Laws" much later - these appeared in June Johns' book, "The King of the Witches")

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Although Doreen claims that the reason for the coven break-up was the fact that Gardner and Bracelin were publicity crazy, there was another reason, which was the instatement of a new lady into the coven, effectively replacing Doreen as HPS. This is also the main reason for Gerald's Law which states that the HPS will, "...gracefully retire in favour of a younger woman, should the coven so decide in council." Needless to say, Doreen was not impressed, and she and Ned left the coven under very acrimonious circumstances. It was quite some time before Doreen had contact with Gardner again, and they never quite regained the degree of friendship that had previously existed.

Monique and Campbell Wilson are infamous, rather than famous, as Gardner's heirs who sold off his magical equipment and possessions after his death, to Ripleys in the USA.

Monique was the last of his Priestesses, and many Wiccans today still spit when her name is mentioned. Pat Crowther was rather scathing about her recently in an interview, and in The Rebirth Of Witchcraft, although Doreen tells of the sale of Gardner's magical possessions to Ripleys, she doesn't ever mention the Wilsons by name. In effect, the Craft closed ranks against them, and they became outcasts.

Eventually, in the face of such opposition they had to sell the Museum in Castletown, and they moved to Torremolinos, where they bought a cafe. Monique died nine years after selling the Museum. It is rumoured that Campbell Wilson moved to the USA, and met with a car accident there: this is only hearsay though - I really do not know for sure what happened to him.

However, Monique was influential in a way that even she could not have imagined, when in 1964 or 5 she initiated Ray Buckland, who with his wife Rosemary (later divorced), was very influential in the develop- ment of the Wicca in the USA.

Fortunately, Richard and Tamarra James managed to buy the bulk of Gardner's collection back from Ripleys in 1987, for the princely sum of US$40,000, and it is now back within the Craft, and available for initiates to consult and view.

D and C S. are probably completely anonymous, and if it were not for the fact that C initiated Robert Cochrane (briefly mentioned earlier) they would probably stay that way!

Cochrane's origins are obscure, but I have been told that he was initiated into the Gardnerian tradition by C S, and met Doreen Valien- te through a mutual acquaintance in 1964. When he met Doreen, however, he claimed to be a hereditary witch, from a different tradition to Gardner's, and as Doreen confirms, was contemptuous of what he called "Gardnerian" witches. Indeed, Doreen believes he coined the term, "Gardnerian".

Doreen said she was completely taken in by Cochrane and for a while, worked with him and the "Clan of Tubal-Cain" as he described his tradition, which was also known as "The Royal Windsor Cuveen", or 1734.

The figures "1734" have an interesting history. Doreen gives a rather strange account of them in The Rebirth Of Witchcraft, which contra-

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dicts what Cochrane himself describes in a letter to Joe Wilson, dated "12th Night 1966", where he says,

"...the order of 1734 is not a date of an event but a grouping of numerals that mean something to a witch.

"One that becomes seven states of wisdom - the Goddess of the Cauld- ron. Three that are the Queens of the Elements - fire belonging alone to Man, and the Blacksmith God. Four that are Queens of the Wind Gods.

"The Jewish orthodoxy believe that whomever knows the Holy and Un- speakable name of God has absolute power over the world of form. Very briefly, the name of God spoken as Tetragrammaton ... breaks down in Hebrew to the letters YHVH, or the Adam Kadmon (The Heavenly Man). Adam Kadmon is a composite of all Archangels - in other words a poetic statement of the names of the Elements.

"So what the Jew and the Witch believe alike, is that the man who discovers the secret of the Elements controls the physical world. 1734 is the witch way of saying YHVH." (Cochrane, 1966)

Although Doreen says that Cochrane's group was small, it still proved to be remarkably influential. As well as Cochrane and his wife (whom Doreen refers to as "Jean") and Doreen herself, there were others who are well-known today, and a man called Ronald White, who very much wanted to bring about a new age in England, with the return of King Arthur.

In The Rebirth Of Witchcraft, Doreen elaborates upon the circumstances surrounding the death of Cochrane: the bald facts are that he died at the Summer Solstice of 1966 of an overdose. Craft tradition believes that he became in fact, and of his own choice, the male ritual sacri- fice which is sometimes symbolically enacted at the height of Summer.

The Royal Windsor Cuveen disbanded after Cochrane died, only to be re-born from the ashes at Samhain that year under a new name - The Regency. All of its early members were from the Royal Windsor Cuveen, and they were under the leadership of Ronald White. The Regency proved to be of great importance to the development of the Wicca, although its existence was kept a fairly close secret, and even today, there are relatively few people who have ever heard of it.

Meetings were held in North London, at a place called Queens Wood. As well as Ron White and Doreen Valiente, members included "John Math", founder of the Witchcraft Research Association in 1964, and editor of Pentagram magazine, and the founder of the Pagan Movement, Tony Kelly. At its height, there were frequently more than 40 in attendance at rites, which tended to be of the dramatic, pagan kind rather than the ceremonial associated with high ritual magic. The Regency operated fairly consistently for over twelve years, finally disbanding in 1978. The Membership roll reads like a who's who of the British Wicca! Some of the rites have been incorporated into modern Wiccan rituals - in fact, one was used at the Pan European Wiccan Conference 1991 with very great success.

Moving back over to Rae Bone's line, there are a number of influential people here, mainly through her initiates, Madge and Arthur, who probably take the award for the most prolific pair in Wiccandom! Rae, although initiated by Gardner, does of course also claim a hereditary status in her own right.

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Madge and Arthur's initiates include:

John and Jean Score

John Score was the partner of Michael Houghton (mentioned earlier), and the founder of the Pagan Federation, which is very active today.

Houghton died under very mysterious circumstances, which is briefly mentioned in "The Sword of Wisdom" by Ithell Colquhoun. My Craft source told me that this was actually a ritual that went badly wrong, and Houghton ended up on the wrong end of some fairly potent energies.

There is an interesting anecdote about Houghton in The Rebirth Of Withcraft, which is taken from "Nightside of Eden" by Kenneth Grant, and agrees in some respect to a similar story that I was told some years ago. Doreen suggests in The Rebirth Of Witchcraft that the story may relate to a magical working involving Kenneth Grant and his wife, Gardner, Dolores North (Madeline Montalban), and an un-named witch, who was probably Olive Green.

They were all to perform a ritual together, supposedly to contact an extra-terrestrial being. The material basis for the rite, which took place in 1949, was a drawing by AO Spare.

Apparently soon after the rite commenced, a nearby bookseller (Michael Houghton) turned up and interrupted proceedings. On hearing that Kenneth Grant was within, he declined to enter, and wandered off. The rite was disrupted, and the story goes that everyone just went home.

Kenneth Grant claims that as a result of disturbing their working, Houghton's marriage broke up, and that Houghton died in mysterious circumstances. In fact, the Houghton divorce was a cause celebre, with her suing him for cruelty because he boasted of being a Sagittarian while sneering at her because she was only a dingy old Capricorn!

The interrupted ritual could well have taken place. Madeline had a flat near to Atlantis (Houghton's shop), and would certainly have known both Grant and Houghton. I know for a fact that Madeline was acquainted with Gerald, although her opinion of both him and the Wicca was rather poor. One of Madeline's older students told me that she thought Gardner rather a fraud, and ritually inept. She also had a very low opinion of Wiccans, and refused to allow her own students to participate in Wiccan rites. The reason for this lies in an anecdote which Doreen doesn't relate: the story goes that Madeline agreed to participate in a rite with Gerald, which turned out to involve Made- line being tied up and tickled with a feather duster! The great lady was not amused.

Prudence Jones

Prudence was for many years the president of the Pagan Federation, and editor of its newsletter. She inherited her role from John Score, after he passed away. With Nigel Pennick, Prudence also runs the Pagan Anti-Defamation League (PADL), and is an active astrologer and therap- ist. She has edited a book on astrology, and with Caitlin Matthews, edited "Voices from the Circle", published by Aquarian Press. Al- though Prudence took her degree in Philosophy, her main interests lie in the areas of the Grail and troubadour tales, and she has published privately an excellent essay on the Grail and Wicca. She is also a very highly respected astrologer, who lectures extensively in Britain.

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Vivianne and Chris Crowley

Vivianne Crowley, is author of "Wicca - The Old Religion in the New Age", and also secretary of the Pagan Federation. She has a PhD in Psychology, and is perhaps the only person to have been a member of both a Gardnerian Coven and an Alexandrian one simultaneously!

Vivianne is very active at the moment, and has initiated people in Germany (having memorised the ritual in German - a language she doesn't speak!), Norway, and - on the astral - Brazil. As a result of her book, she receives many letters from people from all around the world, and organised the first ever pan-European Wiccan conference, held in Germany 1990. The second conference was held in Britain at the June solstice, and the third (1992) in Norway. In 1993, the Conference will be in Scotland.

John and Kathy (Caitlin) Matthews, are probably well-known to every- one, but possibly their Gardnerian initiations are not such common knowledge. The story that John Matthews relates in "Voices from the Circle" is essentially the one which he told the HPS who initiated him.

Pat and Arnold Crowther

I have left Pat and Arnold till last, as it is from their line that the infamous Alex Sanders derives! It is no secret anymore that Alex, far from being initiated by his grandmother when he was seven, was in fact turned down by Pat Crowther in 1961, but was later accepted by one of her ex-coven members, Pat Kopanski, and initiated to 1st Degree.

In "The Rebirth of Witchcraft" Doreen says that Alex later met Gard- ner, and was allowed to copy from the Book of Shadows; Craft tradition is somewhat different! It has always been said (even by Alex's sup- porters!) that he pinched what he could from Pat Kopanski before being chucked out, and that the main differences between the Alexandrian and Gardnerian Books of Shadows occur where Alex mis-heard, or mis-copied something! There are certainly significant differences between the two Books; some parts of Gardnerian ritual are quite unknown within the Alexandrian tradition, and the ritual techniques are often dif- ferent. It is usually very easy to spot whether someone is an Alexand- rian, or Gardnerian initiate.

Alex needed a HPS, and as we know, chose Maxine Morris for the role. Maxine is a striking Priestess, and made a very good visual focus for the movement which grew in leaps and bounds.

In the late 1960s, Alex and Maxine were prolific initiators, and a number of their initiates have become well known. Some came to Austra- lia, and there are still a number of covens in the UK today whose HP and/or HPS was initiated by Alex or Maxine.

Alex and Maxine's most famous initiates are almost certainly Janet and Stewart Farrar, who left them in 1971 to form their own coven, first in England, then later, in Ireland. Through their books, they have probably had the most influence over the direction that the modern Craft has taken. Certainly in Australia, the publication of "What Witches Do" was an absolute watershed, and with Janet and Stewart's consistent output, their form of Wicca is more likely to become the "standard" than any other type.

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Since their early days of undiluted Alexandrianism, they have drifted somewhat towards a more Gardnerian approach, and today, tell everyone that there are no differences between the two traditions. In fact, despite the merging that has been occurring over the last few years, there are very distinct differences between the traditions; some merely external, others of a very significant difference of philos- ophy.

Seldiy Bate was originally magically trained by Madeline Montalban, and then took an Alexandrian initiation from Maxine and Alex. Her husband, Nigel, was also initiated by Maxine, and they have been "public" witches for a number of years now, often appearing on TV, radio and in the press. Their background in ritual magic is expressed in the type of coven that they run; a combination of Wicca and Cerem- onial Magic.

In 1971, Alex and Maxine went their separate ways. David Goddard is a Liberal Catholic Priest, and for many years, he and Maxine worked in the Liberal Catholic faith, and did not run a coven of any kind. Then in 1984, Maxine gathered together a group again, and started pract- ising a combination of Wicca, Qabalah and Liberal Catholicism. She and David separated in 1987, and since then her coven has been exclusively Wiccan. In 1989, she married one of her initiates, Vincent, and they are still running an active coven in London today.

Alex's history after the split was a little more sordid, with one girl he married, Jill, filling the gutter press with stories about Alex being homosexual, and defrauding her of all her money to spend on his boyfriends. Sally Taylor was initiated by Maxine and David, but then transferred to Alex. She was trained by him, and then started her own group.

I'd now like to focus upon the last of the strands which I believe has been influential upon the birth and development of Wicca; that of the literary traditions and sources to which Gardner would have had access. To a certain extent these are contiguous with the magical traditions described earlier, as nowhere is it ever suggested that Gardner did in fact ever work in a magical Lodge, so we must assume that his knowledge came from the written form of the rites, not from the actual practise of them.

From reading Gardner's books, it is quite apparent that Margaret Murray had a tremendous impact upon him. Her book, "The God of the Witches" was published in 1933, and twelve years previously, "The Witch Cult in Western Europe" had appeared. "The God of the Witches" has been tremendously influential on a number of people, and certainly inspired Gardner.

In fact, "Witchcraft Today", published by Gardner in 1954 contained a foreword by Margaret Murray. At this time, remember, Murray's work was still taken seriously, and she remained the contributor on the subject of witchcraft for the Encyclopedia Britannica for a number of years.

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Now of course her work has been largely discredited, although she remains a source of inspiration, if not historical accuracy. In Gardner's day, the idea of a continuing worship of the old pagan gods would have been a staggering theory, and in the second article in my series about Murray (published in The Cauldron), I made the point that Murray may have had to pretend scientific veracity in order to get her work published in such times. Don't forget that Dion Fortune had to publish her work privately, as did Gardner with High Magic's Aid. Carlo Ginzburg's excellent book, "Ecstasies", also supports Murray's basic premise; although of course he regrets her historical decep- tions.

There were of course other sources than Murray. In 1899, "Aradia: Gospel of the Witches" was published. Most of Crowley's work was available during the pre- and post-war years, as were the texts written and translated by MacGregor Mathers and Waite. Also readily available were works such as The Magus, and of course the classics, from which Gardner drew much inspiration.

Of paramount importance would have been "The White Goddess", by Robert Graves, which is still a standard reference book on any British Wiccan's bookshelf. This was published in 1952; three years after High Magic's Aid appeared, and two years before Gardner's first non-fict- ional book about witchcraft. I would just like to say at this point that Graves has taken some very unfair criticism in respect of this book. The White Goddess was written as a work of poetry, not history, and to criticise it for being historically innaccurate is to miss the point. Unfortunately, I agree that some writers have referred to it as an "authority", and thus led their readers up the garden path. This is not Graves's fault, nor do I believe it was his intention.

Another book which has had a profound influence on many Wiccans, and would undoubtedly have been well known by Gardner is "The Golden Bough"; although the entire book was written based upon purely secon- dary research, it is an extensive examination of many pagan practices from the Ancient World, and the emphasis of the male sacrifice could certainly have been taken from here equally as well as from Murray. Certain of the Gardnerian ritual practices were almost certainly derived from The Golden Bough, or from Frazer's own sources.

In "Witchcraft Today" Gardner mentions a number of authors when speculating where the Wiccan rites came from. He says that, "The only man I can think of who could have invented the rites was the late Aleister Crowley."

He continues to say, "The only other man I can think of who could have done it is Kipling...". He also mentions that, "Hargrave Jennings might have had a hand in them..." and then suggests that "Barrat (sic) of The Magus, circa 1800, would have had the ability to invent or resurrect the cult."

It's possible that these references are something of a damage control operation by Gardner, who, according to Doreen, was not too impressed when she kept telling him that she recognised certain passages in the Witch rites! "Witchcraft Today" was published the year after Doreen's initiation, and perhaps by seeming genuinely interested in where the Rites came from, Gardner thought he might give the appearance of innocence of their construction!

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As mentioned previously, Gardner also had a large collection of unpublished MSS, which he used extensively, and one has only to read his books to realise that he was a very well-read man, with wide-rang- ing interests. Exactly the sort of man who would be able to draw together a set of rituals if required.

The extensive bibliography to "The Meaning of Witchcraft" published in 1959, demonstrates this rather well. Gardner includes Magick in Theory and Practice and The Equinox of the Gods by Crowley; The Mystical Qabalah by Dion Fortune; The Goetia; The White Goddess (Graves); Lady Charlotte Guest's translation of The Mabinogion; English Folklore by Christina Hole; The Kabbalah Unveiled and the Abramelin by Mathers; both Margaret Murray's books and Godfrey Leland's Gypsy Sorcery, as well as a myriad of classic texts, from Plato to Bede!

Although this bibliography postdates the creation of Gardnerian Wicca, it certainly indicates from where Gardner draws his inspiration from. There are also several books listed which are either directly, or indirectly, concerned with sex magic, Priapic Cults, or Tantra.

Hargrave Jenning, mentioned earlier, wrote a book called "The Rosi- crucians, their Rites and Mysteries", which Francis King describes as a book, "concerned almost exclusively with phallicism and phallic images - Jennings saw the penis everywhere."

As I mentioned earlier, Hargrave Jennings, a member of the SRIA, also belonged to a group, described as a coven, which met in the Cambridge area in the 1870s, and performed rituals based upon the classical traditions - specifically, from The Golden Ass. There is no evidence to support this, except that there are often found references to a "Cambridge Coven" linked to Jennings' name. Many of the rituals we are familiar with today were of course later additions by Doreen Valiente, and these have been well documented by both her and the Farrars, in a number of books. Doreen admits that she deliberately cut much of the poetry by Aleister Crowley, and substituted either her own work, or poems from other sources, such as the Carmina Gadelica.

Of course we can never really know the truth about the origins of the Wicca. Gardner may have been an utter fraud; he may have actually received a "Traditional" initiation; or, as a number of people have suggested, he may have created the Wicca as a result of a genuine religious experience, drawing upon his extensive literary and magical knowledge to create, or help create, the rites and philosophy.

What I think we can be fairly certain about is that he was sincere in his belief. If there had been no more to the whole thing than an old man's fantasy, then the Wicca would not have grown to be the force that it is today, and we would not all be sitting here in Canberra on a Saturday morning!

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The Wheel of the Year

From "The Witches of Oz", by Julia Phillips and Matthew Sandow, Sydney, New South Wales.

The Wheel of the year is of great significance to Wiccans, and is one of the principle keys to understanding the religion. As we said earlier, Wicca sees a profound relationship between humanity and the environment. For a Wiccan, all of nature is a manifesta- tion of the divine and so we celebrate the turning seasons as the changing faces of our Gods.

The Wheel of the Year is a continuing cycle of life, death and rebirth. Thus the Wheel reflects both the natural passage of life in the world around us, as well as revealing our own connection with the greater world. To a Wiccan, all of creation is divine, and by realizing how we are connected to the turning if the seasons and to the natural world, we come to a deeper understanding to the ways in which we are connected to the God and Goddess. o when we celebrate our seasonal rites, we draw the symbolism that we use from the natural world and from our own lives, thus attempting to unite the essential identity that underlies all things.

Undoubtedly the significance of the Festivals has changed over the centuries, and it is very difficult for us today to imagine the joy and relief that must have accompanied the successful grain harvest. What with factory-farming, fast freezing and world wide distribution, our lives no longer depend upon such things and as a consequence, our respect for the land has diminished in proportion to our personal contact with it.

Wiccans believe that we can re-affirm this contact by our observance of the passage of the seasons, in which we see reflected our own lives, and the lives of our gods. Whether we choose to contact those forces through silent and solitary meditation, or experience the time of year in a wild place, or gather with friends in a suburban living room, we are all performing our own ritual to the Old Ones, reaching out once more towards the hidden forces which surround us all.

What is of the utmost importance with the Wheel of the Year is that we understand what we hope to achieve through our festival celebrations, and avoid the trap of going through empty motions, repeating words from a book which may sound dramatic, but have no relevance in our everyday lives. That simply leads to the creation of a dogma, and not a living breathing religion. It is not enough to stand in a circle on a specific day, and "invoke' forces of nature, those forces are currents which flow continuously through- out our lives, not just eight times a year, and if we choose not to acknowledge them in our everyday lives, there is no point in calling upon them for one day.

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By following the Wiccan religion you are affirming your belief in the sanctity of the Earth, and acknowledging that you depend upon the Earth for your very life. Although modern lifestyles do not encourage awareness of our personal relationship with the turning seasons, or the patterns of life, growth, death and decay, that does not mean that they no longer exist. The ebb and flow of the Earth's energies may be hidden beneath a physical shell of tarmac and concrete, and a psychic one of human indifference, but they are nevertheless there for those who wish to acknowledge them once more.

We do this by observing the changes of the seasons, and feeling the changes reflected in our innermost selves, and in our everyday lives. In our rituals we focus upon different aspects of the God and Goddess, and participate in the celebration of their mysteries; thus we re-affirm our connections on the most profound levels.

The Wiccan Wheel has two great inspirations; it is both a wheel of celebration, and a wheel of initiation. As a wheel of initiation it hopes to guide those who tread its pathway towards an understanding of the mysteries of life and the universe, expressed through the teachings of the Old Ones made manifest in the turning of the seasons. For a Wiccan, the gods and nature are one. In exploring the mysteries of the seasons we are seeking to penetrate more deeply the mysteries of the God and Goddess.

As a wheel of celebration, Wiccans accord to the words of the Charge of the Goddess, where She says, "Let my worship be within the heart that rejoiceth, for behold, all acts of Love and Pleasure are my rituals"; and that, "Ye shall dance, sing, feast, make music and love, all in my praise". Anyone can celebrate the turning of the seasons, in their own way, and in their own time. Wiccan covens will commonly gather together, and make the Festivals times of joyful merrymaking, but you can just as easily make the celebration a solitary one, or with just one or two friends. The principles do not alter; just the way in which you acknowledge them.

Wiccans generally celebrate eight Festivals, roughly six weeks apart, which are pivotal points in the solar (seasonal) cycle. Four of the Festivals are called the Lesser Sabbats: these are the Spring and Autumn Equinoxes, and the Winter and Summer Solstices. The other four Festivals are called the Greater Sabbats, and relate to particular seasons when in bygone days, certain activities would have been undertaken, usually followed by a party of some kind. There are variations upon the names by which these Greater Sabbats are known, but the simple ones are Candlemas, Beltane, Lammas and Samhain. Candlemas is also known as Imbolg, Oimelc, or Brigid; Lammas is sometimes called Lughnassadh.

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It is important to understand that the Festivals are celebrat- ing a time of year: a season, not a date. Most books written about Wicca have been written by an author living and working in the northern hemisphere, who may quite rightly say that "Beltane is celebrated on May Eve." Northern hemisphere readers will automati- cally interpret this as, "Beltane is at the end of spring, just before summer gets underway." IN the Wiccan Book of Shadows, the poem by Kipling is used at this Festival which says, "O do not tell the Priests of our art, for they would call it sin; but we've been out in the woods all night, a'conjurin' summer in.... ."

Of course, "May eve" in the southern hemisphere is autumn heading into winter, entirely the wrong time of year to celebrate the portent of summer. In much the same way, Christmas and Easter are celebrated at the wrong time of year here. In the Christian calendar, Christmas coincides with the Winter Solstice - and the growing popularity of the June Yule Fest in the Blue Mountains in NSW each year suggests an awareness of this, even if it is, in this case, expressed in a commercial sense. The date of Easter changes each year, because it is the first Sunday after the first Full Moon after the Spring Equinox, (And they try to tell us that Easter wasn't originally a Pagan Festival!) So in the southern hemi- sphere, according to the rules by which the date of Easter is determined, it should fall sometime in late September or early October each year. However, Christianity is not a religion which sees a particular connection between humanity and the environment, and therefore has no problem in celebrating Easter in autumn, and Christmas at the Summer Solstice. Wicca is different, and it IS important to us to attune ourselves to the passage of the seasons, hence we follow the natural cycle wherever we live. In the southern hemisphere this means celebrating Beltane at the start of summer, i.e., the beginning of November, not the beginning of May.

The Wiccan year starts and ends with Samhain, which is also known as Hallowe'en, or All Saints Eve. It is the celebration which falls just before the dark nights of winter take hold. The Winter Solstice comes next, where Wiccans celebrate the rebirth of the Sun; at Candlemas about six weeks later, we celebrate the first signs of the growing light (longer days,) and of spring beginning to show itself. The Spring Equinox (around 21 September - it varies from year to year) is the time when day and night are equal in length, and the Sun is on its increase. Next is Beltane, the Festival where Wiccans celebrate the union of the young man and woman, and everyone dances around a tree, crowned with a garland of flowers, and decked with red and white ribbons.

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About six weeks after Beltane we come to the Summer Solstice, when the Sun reaches its greatest height. It is the longest day/shortest night, and in the southern hemisphere, falls around 21 December. Then the Sun begins its way back down towards winter, but we are still in summer. Six weeks after the Solstice is Lammas, when in agricultural societies, the harvest is reaped, and we receive the benefits from our hard work. The Sun at Lammas still has great strength, for it is the ripening time, rather than the growing time which ceases around the Summer Solstice. The Autumn Equinox follows this, usually around 21 March (again, it varies from year to year), which is often celebrated as a Harvest Festival. The next Festival, some six weeks after the Equinox, is Samhain, which is the time just before the winter really sets in, and when food is stored, and we remember those who have passed away. In many countries this is the time when the Lord of the Wild Hunt rides, which is mirrored in the way that the winds are often wild at this time of year, and the clouds ragged and wind-torn.

In parts of Australia you will find that some of these seasonal aspects are a little different, but generally speaking, you should be able to feel the change from winter to spring; spring to summer; summer to autumn and then autumn to winter. The specifics will change, but the general trend is very similar - one season leading to another. You have only to become aware of the natural changes in your own environment to realize that the concepts of the Wheel of the Year are valid wherever you may be.

As a Wheel of initiation, the Wheel of the Year is the path which leads us through the experiences of our gods towards that point which Jungian psychologists call individuation, and which Wiccans call knowledge of the Old Ones. As with all mystical experiences, these mysteries are not communicated in an academic or intellectual manner; they are direct experiences which each individual shares with the Old Gods. Different traditions have developed different ways of travelling the Wheel, but all ways have a common purpose, and all are equally valid, provided the basic principles are sound.

We gave a very brief description of the cycle of the Wheel of the Year above. Now we can have a look at this in more detail, using for our framework a mythology which is used by our own Coven. It is based upon the Gardnerian and Alexandrian traditions in which we were initiated, but has evolved over several years, and has been greatly modified to reflect our own understanding of the turning wheel of the seasons. We should say at this point that we use the terms "King" and "Queen" to refer to the principle characters in the mythology. It is important to understand that we are not referring to a modern monarchy, but to the ancient pagan principles those titles infer. The King is the priest/king of the forest: his tale is told in many forms in many lands. He is the essential male that lies within all men, and is the animus (in it Jungian sense) of all women. The Queen is Sovereignty: she is the mysterious soul of nature; the essential woman that lies within all women, and is the anima of all men.

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So to begin our journey: how do we set out to explore the mysteries of existence? Well, the journey begins with a question - we have first to be aware that there is a mystery to explore! And that most basic of questions is: "where did life come from? how did it all begin?" For a Wiccan there is an underlying spiritual intuition that the answer to that question is quite simply that the universe was created by deity. So we celebrate the beginning of the Wheel of the Year as a being the creation of all life by the God and the Goddess; we begin with a creation myth.

The Wheel of the Year starts with Samhain; at this time we celebrate the Great Rite - the joyful union of the God and Goddess in the Otherworld. This touches the very depths of the mystery. We celebrate at this time the conception that will lead to the birth of all creation.

Wiccans celebrate all life as a manifestation of the mystery of the gods, but do not pretend to understand how such life came into being. Nor do we claim to fully understand our gods; to the Wicca they are a mystery, and when describing our vision of deity we use symbols to express as best we can the vision we have seen. We do not know how the universe was created and this remains essentially mysterious. However, by choosing to take the path of initiation - that is, by following the Wheel of the Year - we can learn to commune more deeply with the gods, and experience visions which can reveal a little of the mystery.

The vision that we have of Samhain is of the creation. In the Wicca the inexpressible mystery of the deity is symbolized in the form of the God and Goddess. Thus at Samhain we celebrate their love as the root of all creation. Samhain is the time of creation: the moment when life is conceived in the womb of the Great Mother.

As we proceed to the next of the festivals - Yule - it should not be surprising to find that following the moment of conception we should seek to understand the moment of birth. The conception, the moment of creation deep within the mystery, took place at Samhain. The seed planted at this time gestates in the womb of the Goddess until the child of the gods - in essence, the whole of creation - emerges from the womb of the Great Mother. This is celebrated at Yule, which is symbolized by the birth of the Sun. In pre-Christian times, this time was called "Giuli," and followed "Modra Necht" - the Night of the Mothers.

Yule is celebrated at the time of the Midwinter Solstice. This is the time of the longest night, and of the shortest day. The Sun is seen to be symbolically born anew, as the Great Mother gives birth at the time of the darkest night. The Sun is a vitally important symbol to us, for it has been long known that all life on Earth is dependant upon the Sun. The Wheel of the Year itself is based upon the solar cycle, and the Sun is seen as symbolic of the life force which we worship as the God and the Goddess. The Sun is the dominant force in all our lives. Without its light and heat, life as we understand it is impossible. The passage of the Sun through the heavens regulates the passage of the seasons we experience upon the Earth, and is therefore the foundation of the Wiccan Wheel of the Year.

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At the Midwinter Solstice we celebrate the rebirth of the Sun. Many Wiccan covens follow the old pagan tradition of enacting this as the Goddess giving birth to the Child of Promise. It was at the Midwinter Solstice in the northern hemisphere that the birth of Mithras was celebrated. For the same reason it was decided in 273 A.D. to appoint this date to celebrate the birth of Christ; the "son" of God.

In the world of nature, Yule signifies the moment of the rebirth of the Sun. In our own lives we can take it to represent the moment of physical birth. Thus in our ritual cycle, we enact the rebirth of the Sun by the lighting of candles, and especially the lighting of a flame within the cauldron to represent the emergence of new life from the darkness of the womb of the Goddess. We ritually invoke the Great Mother and All-Father, and we symbolically enact the Goddess giving birth to the new year. In human terms the child represents all the potential for life, as yet unaware that all the mysteries of the universe lies hidden deep within. Like Adam and Eve in the Garden of Eden, the child is born in innocence, created in the image of the gods.

We have taken the second step upon our journey. From now on the days continue to lengthen as the Sun climbs toward its height at the Summer Solstice. In response to the greater heat of the Sun, the land begins to awaken as we start the journey from winter towards spring. The next festival is Candlemas. As we might guess from the name (given to it by the Christians), it is a festival of lights which celebrates the growth of the Sun. By Candlemas, the days are appreciably longer. Our understanding of this festival has been guided by ancient pagan tradition and our own inspiration. We see this as a time of purification and most especially a time of initiation into the female mysteries. At Candlemas we observe in nature the awakening potential for the fullness of summer. In human terms we represent this by the first female menstruation. This is the virgin aspect of the Goddess, marking the awakening of her potential to become the mother.

We celebrate this ritual by arming the young virgin with the powers of the elements. We celebrate her initiation into the mysteries of her sex. To reflect this essential female mystery, we enact the young girl being instructed by her mother and grandmother into the mysteries of being a woman. Thus we reveal that the mystery of the virgin is also found within the mother crone as well.

It is at Candlemas in many parts of Britain that the women of the house dress a sheaf of oats in woman's clothing, and lay it in a basket called "Brighid's bed." They also place a small phallic club in the bed and then call out three times, "Brighid is come, Brighid is welcome!", and leave candles burning all night beside the bed. Behind all this we catch glimpses of deeper mysteries that can only be grasped by passing beyond a mere intellectual appreciation of the symbolism.

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To continue our journey we now come to the Spring Equinox. It might seem that celebrating Candlemas as a female mystery is rather unbalanced in a religion which is based upon polarity of male and female; but no; for reasons of tradition, and because woman reach puberty before men, it is not until the Spring Equinox that the initiatory male rite is enacted. In this we arm the young god with the knowledge of his own creative power; he is initiated into the mysteries of sex, just as the young girl was armed with the powers of her potential. This ritual expresses the mystery that he contains within his young life; the potential to become a father and wise old man.

This continues to reflect the turning tide of the seasons. We are now in the spring. New life is awakening on all sides. The sap is rising in the trees, and both the young man and young girl have awakened to the mysteries of their sexuality. The Spring Equinox is a vital moment in the passage of the solar cycle. Day and night now stand equal, and from this point onwards the light will dominate the darkness. The long dark nights of winter have at last been overthrown.

Between the Spring Equinox and Beltane the young man and woman pursue one another, each becoming more aware of the other sex. Thus the man understands that there is more to the mystery of life than pure masculinity, and the woman sees that there is more to life than her femininity. Having found this vision, they express it in their desire to be joined as one.

We arrive now at Beltane. This is the time of the sacred marriage when the young man and woman are joined together as husband and wife. With their wish to be married, they have glimpsed that the mysteries of love may lead to a deeper union still - in essence, to a union with the gods. By going beyond their sense of individual self to embrace one another, they have taken a profound step toward the God and Goddess. They have discovered that deep within themselves they are both male and female, and the experience of this brings a new sense of joy and wholeness.

Beltane is a time of joy and celebration; the dark of winter is forgotten, and summer is coming. It is a time of fertility and fire. We dance the ancient mystery of the Maypole, celebrating our understanding our understanding of the mystery of the love of a man for a woman. The pole is crowned with a garland of flowers to symbolize their joining; the ribbons are red and white, reminding us of blood and sperm. The dance is the sexual fire, as we dance about the pole winding the ribbons in the pattern of the spiral, which reveals the mystery of the serpent; that ancient awakener who slumbers until warmed by the rising Sun.

This is the time of the sacred marriage. It is a moment when human consciousness has grasped the powers of nature, joined with those powers and shared in the mystery of life. The land and our lives are married as one. For those that are able to see it, there is a vision of the creation of all life by the God and the Goddess. For the mystery is now revealed for all to see - the woman conceives of her husband. She is pregnant and will bear a child.

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Through their union they discover their deeper selves, which we symbolize as the King and Queen of the land. The man and woman now take up their new roles, and rule the kingdom of their new found lives. At Candlemas and the Spring Equinox a man and a woman were instructed in the powers of nature. Now at Beltane that knowledge is transformed into understanding. For in joining together they have understood that their lives and the land are one.

The land continues to bring forth life in an ever greater profusion. The woman who is now the Queen begins to show the first signs of the Beltane seed planted in her womb by her husband, the King. She is pregnant; the mirror image of the maturing crops.

Now we come to Midsummer, the height of the solar Wheel. This is the time of the longest day and shortest night, and a time of maturity, both in the agricultural cycle and the lives of the man and woman. They rule now as King and Queen; just as the Sun is at its height, so too they are at the height of their creative powers. The woman's mature power is reflected in her approaching mother- hood. The man's power is reflected in his kingship, and in his mastery of nature and rule of the kingdom. Together the King and Queen preside over the kingdom of their lives, celebrating the vision of creative light.

But the light does not continue to rise. The vision of light must once more give way to a growing darkness. As things grow, so too they must wither and die. From Midsummer, the Sun must fall, until reborn once more at the Winter Solstice. Thus Midsummer is a celebration of the King and Queen's power, but must also reflect the returning current of darkness. We symbolize this by the appearance of a challenger who confronts the couple. Until now the King and Queen have ruled supreme; they have imposed their will upon the kingdom without challenge, but now a single dark figure must appear. This is the beginning of the ancient pagan theme of the battle between the brothers; the light and dark kings now begin their conflict.

The challenger seeks to abduct the Queen; the child she bears represents the kingdom. The King must now defend the land. They fight, light against dark, but as yet the sun is still supreme, and the King drives the challenger back. But, the challenger is armed with the power of fate; we know that the Sun must fall. With a single stroke the challenger wounds the King, laying open his thigh; but still the light is the greater power, and the King defeats the challenger. The light still rules supreme, but a shadow has fallen over the kingdom.

Thus Midsummer comes to a close. The King and Queen remain at the height of their power, yet a new force - darkness - is awakening in the world. As the seasons continue to turn, the gods begin to reveal a further mystery: not only are they light, they are also dark as well. Thus the King and Queen have awakened to a deeper mystery; they have seen that not only are they male and female, but they are also light and dark as well.

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As we look at the natural world, we see that the Sun is now waning. The days grow shorter, and we sense profound changes in the world around us. After Midsummer, the next festival we come to is Lammas. The crops have matured, and in the way of nature, aged and turned to seed. The days are still longer than the nights; the light still rules in the land, but the powers of darkness are now visibly growing. Summer is coming to an end and we are approaching autumn. To symbolize the theme of the waning light and growing power of darkness, we celebrate Lammas as a Harvest Festival. In cutting the corn (wheat), we celebrate the end of the vision of light. We cut the corn with joy; as we have sown, so now we reap, but in cutting the corn we signal the end of the cycle of growth.

As we gather in the harvest we watch as the power of the Sun wanes. The cutting of the corn is an ancient symbol of death and transformation, and reflects the seasonal changes at work in the land around us. As we look to the King and Queen, who were married to the land at Beltane, we see in their lives a reflection of these themes. Just as the harvest is reaped, so the Queen now births her child.

The mystery of Lammas is that by fulfilling the vision of light in bringing to fruition the seed sown in the spring, we must face the vision of death. For the King bears the wound he received at Midsummer, it is a wasting wound and will not heal. He slowly weakens, his creative power spent. He is still King, but his powers are waning, a reflection of the falling light. But Lammas is also a time of hope, for in the cutting of the corn the seed is gathered in, which is the hope for life to come. As the King looks to his first born son he looks to the heir of the kingdom. We celebrate Lammas as a time of fulfillment; it is a time of joy, when we reap all we have sown.

Both King and Queen have been transformed. The King had to accept the glimpse of the vision of death in his killing of the challenger and taking of a mortal wound; so now the Queen dies to herself, for in giving birth she has given the child a part of her life, passing her power to her son. As the Wheel of the Seasons turns, it reveals that the gods embrace both life and death. Just as the man and woman were born, so too they must die. Lammas brings the vision of mortality, but reveals the hope of the immortal spirit hidden in the new cut grain, made manifest in the new born child, who symbolizes the awakening darkness; he is the power of the waning Sun. He emerges from the womb as the growing darkness appears in the natural world.

We must now move on. Time will stand still for no-one. The wheel must turn, and we must turn with it. This is our fate, as our lives reflect the turning cycle of the seasons. We must now make our way to the Autumn Equinox, where once again the powers of light and darkness stand as equals - but now it is the darkness that is in the ascendant.

It is the nature of human beings to resist the darkness. Humanity fears death above all things. It is the root of all our fears; death is the final initiation. Only through an acceptance and understanding of death can we hope to understand the goods. Only in accepting death can we truly accept life. Life and death are two sides of the same coin; we cannot have one without the other.

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By the time we reach the Autumn Equinox, it becomes harder to describe the mysteries that we celebrate. The mystery that can be taught or explained is not, after all, a mystery. At the Autumn Equinox we must face life's greatest mystery: death. This is the hardest trial of all. In the ancient mystery schools, and in shamanic practices, the most important of initiations was - and is - the near death experience.

The child born at Lammas is now a young man. He is the reflection of the growing powers of darkness. The old King of Light bears his mortal wound and is now advancing in years, his powers waning as the days grow shorter, and the Sun falls lower and lower in the sky. The Queen also is no longer young; the flower of her youth is past. The King and Queen are aging with the land, for they and the land are one.

But as is natural in human affairs we none of us want to admit the darkness. We fight against the coming of the night. So the King and Queen each in their own way try to hold onto the kingdom they have been at such pains to build. The King's powers are waning; his son is in the first flush of youth and vigor, and has been initiated into the mysteries of his power. The King grows weak, and must rely upon his son to defend the kingdom. But, the King now fears his son as a potential challenge to the throne. The Queen likewise does not want to relinquish her power. She sees that her husband grows weak and infirm, and is no match for a challenger. To maintain her position in the kingdom she relies on the power of her son. Finally, in the dead of the night, the old pagan tale replays itself. The battle begun at the Midsummer Solstice between the light and darkness must now be resumed; the King and his son fight as the Equinox comes upon us. Sword against spear the battle rages; the experience of the King against the naked strength of his son's youth. The Queen watches as they fight, torn by hope and fear. But as they fight, there is a great mystery at work. Both the King and Queen now face their fear of death, and as they look death in the eye there is a moment of understanding. The King, the Queen, and the land are one. Thus they are both the light and darkness. In the moment of vision the King looks upon his son, and at last realizes that he is only fighting himself, for all things are one. The King and his son understand the mystery, and they join in love as one. They give up the conflict of light and dark to pass beyond this world, and they become the Lord of the Otherworld. The Queen too has seen both life and death, and knows that they are one. With this realization she becomes the crone, and understands the ancient mystery. The Equinox marks her last menstrual cycle; she can no longer bear children.

So now we must take our last step upon the Wheel; we come at last to Samhain, from where it all began. As we saw at the beginning this is the Wiccan New Year. The Queen has become the crone - the hag, the Witch. She lives alone, for the King is now dead. The Sun is waning toward the Solstice; winter is upon us, and the night is now longer than the day.

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If we look to the land, the cycle of growth has come to an end. The kingdom of the old year has symbolically passed away, transformed by the turning of the seasons. The Queen is now a Witch; the ancient hag crone who knows the mysteries of life and death. In making her journey she has discovered the ancient power which lies behind the Wheel of the Year. She has seen the spring, the summer, autumn and winter, and she knows that an ancient mystery lies hidden within it all.

Standing alone, for she is feared by those who have yet to walk the Wheel, she kindles the ancient Samhain fire. As she raises her arms in invocation to the Lord of the Otherworld, a great storm gathers. The veil is opened between the worlds. The storm breaks, and the Wild Hunt is upon us as the spirits of the dead are led from the Otherworld by the ancient Horned God; the Ancient Lord of the Samhain fire. To complete the final turn of the Wheel, the Crone must now join with his mystery, and go with him back into the Otherworld. She and the Horned Lord travel together back into the depths of the mystery. There they join in love as one; the supreme moment of the true Great Rite in which all the mysteries of the male and female, all the mysteries of the light and dark are married together as one as the seed is planted deep within the womb of the Great Mother.

For now in the natural cycle the seeds of nature fall to the ground, the seed of life to come. The seed harvested at Lammas is now planted in the earth, fulfilling the mystery of the return. For a while the land sleeps, and lies fallow. The darkness seems to complete, but of course we know that we will eventually return to the Winter Solstice, and the cycle will continue.

Let us now approach the Wiccan Wheel of the Year as it is meant to be: as a mystery. Forget the intellect, and allow your intuition and emotions to be your guide. What follows is a guided visualization, which you can read onto a tape, or have one person read aloud, as you follow the journey it describes. Allow the images to form naturally in your imagination, and you will find yourself making a magical journey through the mysteries of the gods.

For those who are not used to following a guided visualiza- tion, there are a few simple rules to observe. Before starting any meditation work (which includes the kind of altered state that guided visualization encourages), seat yourself comfortably in a quiet room, free from distractions. Take the phone off the hook, and tell anyone who lives with you not to disturb you. You can of course do this out of doors, but if you do, make sure you are well off the beaten track, with no danger of bush walkers stumbling over you, or any other kinds of disturbance. Have a pen and pad handy, and if it helps you to relax and focus, use some incense.

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The Wheel of The Year, A Guided Visualization: Julia Phillips & Rufus Harrington

Make sure you are seated comfortably, and spend a few moments quietly, allowing your mind and body to relax. Now, close your eyes, and allow these images to build in your imagination:

It is dark, and a chill wind is blowing. You are standing within a mighty forest, and can feel the ground hard and cold beneath your feet. You look up, and see the stars, but there is no Moon. Patiently, you wait. You hear a sound behind you, and turn and look over your shoulder. You realize that you are standing upon the edge of a clearing; at its center burns a fire, with an old man seated before it. He is wearing tattered animal skins, and has long ragged hair which blows about in the wind. On the far side of the clearing you see the mouth of a cave, and standing before it is the mighty figure of the Horned God.

You turn back and look through the trees, looking towards the eastern horizon. For tonight is the longest night: the dark time before the Sun is reborn at the Winter Solstice, and you wait patiently for the first rays of the new born Sun. At last you see a faint glimmer of light upon the eastern horizon, and as the rays of the new born Sun rise in the morning sky, you hear the sound of a new born babe crying. You turn and look back across the clearing as an old woman walks out of the cave carrying a new born child in her arms. The Horned God reaches forwards and caresses the child's cheek, and then the old woman takes the child, and sits by the side of the old man at the camp fire.

As the Sun continues to rise in the sky, you know that you have witnessed a very great mystery - the mystery of birth - the birth of the Sun, and of the Son. You leave the clearing, and walk back through the forest to your own cottage, where you warm yourself at the fire, for you are chilled through after your long vigil throughout the darkest night.

Days pass, and although the ground is still hard and cold, and the nights long and dark, you are aware of a change in the season, and know that winter is drawing to its close. One night as you are about to go to bed, you hear a tinkling of bells from deep within the forest, and are strangely drawn towards their sound. As you make your way through the night, a waxing Moon lights your path, and at last you find yourself once more in the clearing. You look towards the cave, and see that a great red veil hangs across the mouth, and that the old Crone, and another woman stand before it. The other woman is younger than the Crone, but obviously not a youth, and you instinctively realize that this is the Crone's own daughter.

As you stand and watch you realize that the bells are being shaken by the Crone, and that she and her daughter are softly singing an ancient song: a song which calls to the Virgin to awaken, and to come forth as the herald of winter's end, and spring's beginning. The two women reach up, and with a single movement, rend the veil, tearing it away, revealing the Virgin standing poised upon the threshold. She is purity and innocence: a young figure - blindfolded, dressed in white, and carrying in her hands a posy of bright yellow flowers, symbolic of the growing powers of the Sun.

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The Mother and Crone reach forward, and linking their hands behind the Virgin, they pull her out of the cave. They lead her towards the fire, and then the Mother speaks quietly to her. You see the Virgin nod. The Crone then seems to ask her a question, and although you cannot hear the answer, it seems she has spoken truly, for the Crone nods, and reaches up to remove the blindfold. The Virgin blinks her eyes, and stretches. She begins to dance slowly around the fire at the center of the clearing, full of the joy of her awakening, and in the knowledge of her power and potential as a woman.

Self-contained, she dances the dance of life; of blood and waters flowing freely, no long frozen and still. You turn and leave the clearing, taking one last look at the Virgin dancing joyfully around the fire. As you walk back through the forest, you feel an answering power moving through the land, and you are aware that the Earth is beginning to come alive beneath your feet, and on the trees you see the yellow blooms which are the promise of spring, and the end of winter.

Day by day the Sun now grows visibly stronger: the land has awakened from its sleep with the fire dance of the Virgin, and now the Sun itself approaches the magical time of the Equinox: the time when day and night are equal, but when light is in the ascendant. The day of the Equinox dawns bright and clear. The wind is fresh, and all around you are signs of spring. From deep within the forest you hear the sound of a horn, and deep within your innermost self you are aware of a stirring response to its call. You make your way quickly through the forest; as you approach the clearing, you realize that you are not alone, for all the creatures of the forest are gathered upon the edge of the clearing. They too have answered the summons of the horn.

At the center of the clearing stands a naked young man, his skin shining with reflected sunlight. He is blindfold: before him stands the old man, and behind him, the mighty figure of the Horned God. It was he who blew the horn. The old man dances around the youth - slowly, a shambling kind of dance - shaking a rattle and chanting softly. He stops. The Horned God whispers to the youth, who nods his head in reply. The old man then asks the youth a question, and after listening to the reply, nods, and reaches up and removes the blindfold. The youth blinks, and stretches. The Horned God hands him the horn. He puts this to his lips, and a single blast echoes through the forest. With a laugh the youth leaps away into the forest, followed by all the birds and animals, for he is Lord of the Forest. You feel a stirring in your own blood, and before you realize what has happened, you find yourself chasing the figure of the youth on his mad dash through the forest. It is a wild and carefree dance, and you feel the answering echo from the trees, and from the Earth, as they are warmed by the growing Sun. The Land and the Youth both awaken to their fertile potential.

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As you run through the trees, out of the corner of your eye you see a flicker of white; you turn, and there hidden in the trees you see the Virgin, watching and waiting. She is looking curiously at the Lord of the Forest, intrigued by his strength and drawn by his beauty. He sees her watching, but on this day, he is too full with the joy of being in control of his own creative power to cease his headlong chase through the forest. Gradually you tire, and at last you find yourself walking back through the forest to your own cottage, where you find rest.

All through the growing spring the Virgin and the Young Lord watch each other through the forest. Each aware of the other, but both self-fulfilled with their own potential and power. But the Sun keeps getting stronger, and at last we come to that moment where the Young Lord and the Virgin realize that they have a greater destiny to fulfil, and driven by their natural desires, and the signs of the burgeoning world all around them, they seek each other out, and in celebration of the great mystery of the Land Marriage, they join as one.

It is the height of spring, and the signs of fertility are all around. As you make your own way towards the clearing, you feel the warm Sun upon your face, and feel the life in the Earth beneath your feet. In the center of the clearing stands a great tree trunk, crowned with a garland of spring flowers, with many red and white ribbons fluttering in the breeze. From far and wide people have travelled to the clearing, for today is the day of celebrating the growing Sun, and the fertile Earth. Men and women take hold of the ribbons, and enact their own celebration of Life as they dance the pattern of the sacred spiral of creation around the tree. You hold your ribbon firmly, and watch the spiral form as you dance the ancient steps that have been danced since first Man and Woman were joined as one.

You hear cheering and shouts of laughter, and there, walking through the crowd hand in hand come the Young Lord and his wife - Virgin no longer. Together they have celebrated the sacred mystery in accordance with the Old Laws: for they have joined in love, and so have become the King and Queen of the Land.

And the weeks pass, and the Sun grows ever stronger in the sky, and the King grows in strength and majesty. The Queen begins to show signs of her pregnancy, the mirror of the crops and fruits that the Land begins to produce, for the Queen represents the Land, and is at one with it.

At last the day arrives when the Sun reaches its most powerful time: the Midsummer Solstice. The King and Queen are at their peak too, reflected in the majesty of the King, and the growing life in the womb of the Queen. To mark this day, the King and Queen host a great celebration in the forest clearing: a feast to mark the Solstice day, and their own creative powers which have brought many good things to the Land. All day the feast and games continue, with the King and Queen bestowing their blessings upon everyone.

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At long last the Sun begins to sink slowly towards the west; as it falls you hear a disturbance upon the edge of the clearing. You see people running, and hear their screams. And then into the clearing stalks a dark figure, his black cloak swirling around him, wearing a helmet which obscures his face from view - shadow of darkness in the forest. He strides towards the King, and in a loud clear voice, challenges him for the right to rule the kingdom, and for the Queen as his consort.

The King must protect what he has striven so hard to create, and must protect his wife and unborn child. He accepts the challenge, and a great battle ensues as the Sun slowly sinks in the west. The challenger lays the King's thigh open with a sweep of his sword, but is unbalanced, and despite his wound, the King manages to throw the challenger to the ground and disarm him. The challenger begs for mercy, but the King fears this dark and threatening figure, and so ignoring his cries for mercy, he plunges his sword deep into the challenger's heart. And so in order to protect, the King destroys, and a shadow of darkness is cast upon the Land. The challenger's blood soaks into the Earth, and the Sun finally sinks beyond the western horizon.

You make your way back to your cottage, as the King is carried away to have his wound attended to. The next day the Sun rises as before, and seems as strong as it ever was, but you have seen and felt the shadow of the dark, and now sense a change in the Land. Instead of growing, things are ripening; the heat of the summer Sun brings the crops and fruit to ripeness, but the growth is now over. And just as the Land gives forth its fruits, so now does the Queen give birth to her son. The wheat is harvested; the barley made into ale; and a great feast is held to give thanks for all the good things of the Earth, and for the safe birth of the King and Queen's son.

But in giving birth, the Queen is no longer simply a wife; she becomes the Mother. She knows that her son is the hope for the Land, for the King's wound, taken at the Midsummer battle, is a wasting wound, and will not heal. He grows weaker by the day, a reflection of the waning powers of the Sun. The Queen knows this, and as her son grows, she trains him in the ways of sovereignty. The King sees only that his son grows stronger, as he grows weaker. He watches the Sun wane day by day as summer slips towards the time of the Equinox, when once again day and night are equal; but this time, the dark is in the ascendant.

At last the night of the Equinox arrives. The King feels drawn towards the clearing in the forest, and under a waning Moon, he makes his way along the track. He remembers his initiation at the Spring Equinox; his love for the Virgin, and their joyful celebration of the Land Marriage at Beltane; he remembers how proud he was of his creative powers at the Midsummer Solstice, and with a pang of sadness, he remembers how he had to face the dark challenger who threatened his Kingdom and his Queen. And finally, he remembers the birth of his son - a joy now turned to sorrow, as the King finds himself once more in the clearing, where waiting at the center is his son, armed with a spear.

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Out of the corner of his eye, the King sees a movement in the shadows, and remembers how he first saw his beloved wife, when she was newly awakened, a young Virgin, and he was the Lord of the Forest. Now his wife hides in the shadows - she wears a black cloak, and covers her face with its hood. The King and his son face each other, and then without a word being spoken, the King draws his sword and they begin to fight. Sword against spear, a mighty battle rages in the clearing. The powers of light and dark are equal, but the powers of darkness are now in the ascendant, and as the night grows on, the King begins to tire. The wasting wound he suffered at the Summer Solstice has never healed, and his powers - like those of the Sun - are waning.

There is a brief pause in the fight: the King and his son look deep into each others eyes. There flashes between them recognition of the mystery that light and dark are equal: that they are not fighting each other, but that each is fighting himself. For the light and the dark are one and the same, as are the King and his son, and with this realization, the King joyfully lifts his guard, and is impaled upon the spear as he drives his sword deep into his son's heart. Together they fall dead to the ground, and their blood pours out upon the Earth.

At the edge of the clearing the Queen watches, and as she sees her husband/son die, she sends a great wail echoing through the forest. There, standing in the cave mouth is the Lord of Death and Resurrection, but she cannot see him. For her husband/son/lover has now become the Lord of the Otherworld, and she is still of this world. The waning Moon watches as she tears her hair, and as one possessed, runs through the forest in an agony of grief. For she too saw the mystery, and now she understands that the light and dark are but the same. She knows that her husband/lover/son has passed beyond the veil, and that her creative time is passed. For the Queen is now a Witch: the ancient Hag Crone who knows the mysteries of life and death and has walked the path of initiation. In making her journey she has truly found the gods, and knows that behind the wheel of the seasons there is an ancient power. By walking the wheel she has joined with the mystery. She has been a Virgin, a Wife, the Queen, the Mother and the Crone. She has walked the way of the seasons. She has seen the spring, the summer, autumn and winter, and she understands that an ancient truth lies hidden within it all.

At last the time of the dark Moon arrives, when the Sun's powers are low, and the veil between the worlds is thin. Standing alone in the forest she makes her way to the clearing. She stands alone for she is feared by those who have yet to walk the wheel. For now she must perform the supreme act of magic. She kindles the ancient Samhain fire, with woods of all the sacred trees. One for each season, one for each way, one for the night and one for the day, one for her lover and one for her son, one for the serpent and one for her song.

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As she raises her arms in invocation a great storm gathers. With a final act of understanding she opens the veil between herself and the gods. She opens the veil of the Otherworld and calls back the spirits of the dead. For she knows now to fulfil the mystery she must join with the Lord of the Otherworld; they must love and join as one. The storm breaks: lightning and thunder tear and crack at the ancient night as the trees creak and bend in the wind. For the wild hunt is now upon us as the spirits of the dead are led from the Otherworld by the Horned God. Chaos now reigns in the world for the Mystery is upon us.

But to join with this mystery the Crone must embrace the Lord of Flame, the Lord of Death and Resurrection, and go with him back into the Otherworld. To join with him she must become the Goddess. So of her own free will, she dies the death of true initiation and enters into the cave, and passes with the Horned Lord back into the depths of the Otherworld. There they join in love as one: the supreme moment of the true Great Rite in which all the mysteries of the male and female; all the mysteries of the light and dark are married together as one. For love has always been the key. It is love that conquers our fear and shows the way to union. For true love is true death, as the individual sense of self is transcended by a vision of the One. As the gods fulfil the mystery of love, the seed of new life is planted deep within the womb of the Great Mother.

And the land sleeps, for the dark time is upon us once again, and the God and Goddess lay in each others arms, deep within the Land, hidden from sight. The Sun quickly wanes day by day, the nights growing longer, the days shorter. Winter grips the land as a cold wind blows through the forest. The darkness seems complete, but those of the Wicca are wise and weep not for they know that the Sun will be reborn through the love of the God and Goddess. Life will not fail - the Sun will return again. And at last the night of the Midwinter Solstice arrives: the longest night of the year, but we know now it is only the darkness that comes before the dawn.

As you stand upon the edge of the forest, you see the first signs of the new born Sun rising upon the eastern horizon, and hear the sound of a new born babe. But this time, you walk away from the clearing towards the rising Sun, and as you leave the forest, you turn and see that it is no more than a shadow behind you. Before you is a world which you know well; it is the world in which you live, and now it is time to return. The Otherworld is real, and you may return at any time, for the mysteries of the gods are there for all to understand, if you have but eyes to see. You continue to walk into the everyday world, and become aware of the sounds around you, and of the place in which you sit. Spend a few moments quietly re-attuning yourself to your normal state, and then open your eyes and stretch. (End of Guided Visualization)

If you want to make any notes do, but please remember that the Wheel of the Year is an emotional experience, not an academic exercise!

And finally, always have something to eat and drink after any activity which uses an altered state of consciousness. This is the most effective and efficient way to "ground," and is vital if participants are travelling home after the working.

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The Coven at Pooh Corner

(This article was first given as a talk at The Wiccan Workshop Number 6, held at Coombe, North Cornwall, in May 1989, and was publis- hed in Web of Wyrd #7, January 1993)

This talk is designed to illustrate that spiritual significance is present in everything around us (see "Wicca and the Art of Motorcycle Maintenance: Children of Sekhmet, May 1988). On this occasion I shall be using for my inspiration the stories of that world famous writer A A Milne, to whit, Winnie the Pooh and The House at Pooh Corner. These are of course coded allegories of the spiritual development of a certain bear.

Firstly I would like to introduce the characters because there may be someone here not enlightened enough to have read these great works, in a similar sort of way as a Christian may not have read his Bible.

Our Hero. W T Pooh.

Pooh, as he is known to his more intimate acquaintances, is a modest chap not known for his intellectual ability, and has been called "a bear of very little brain". He is given to composing hums well aware that being a bear his singing voice is not what it might be. I would think he is probably a Taurean and all in all a well rounded pers- onality; possibly because it is always time for a little something.

Piglet

Piglet is a small timid little person, a very young spirit, and Pooh's best friend. He is a chattery soul who tends to dwell on his fears of heffelumps and woozles. It is generally thought he may be a Gemini and would be an extrovert if he could find more confidence. He has a peculiar aversion to being clean.

Wol

Wol has delusions of being the wise old owl based mainly on the fact that he can spell his name, which is OWL. He lives in the grandest house in the woods, the old oak tree. It is quite obvious to everyone that he is in fact Libran because he comes out with statements of fact which are more often than not wrong. All the other animals turn to him for advice, which he gives freely although no-one understands a word of it.

Eeyor

Eeyor is a very interesting character. He is a very, very old spirit who in this incarnation has come back as a donkey. Nothing much seems to bother him and he lives all alone in a boggy field. He is generally perceived to be miserable. This is wrong. He is quite happy in his own little world and is thought to be a Piscean with a Capricorn ascen- dant. He is in fact the most intellectual of them all because he can make the letter A out of three twigs. Also he has a brain whilst all the rest have grey fluff which has blown in by mistake.

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Kanger

Kanger is a newcomer to the forest and something of a matriarch being very protective of her offspring, Roo. She is of course Cancerian, like my wife, and will mother everybody whether they like it or not.

Tigger

Tigger is the archetypal extrovert and obviously an Aries. Overwhelm- ingly friendly and bouncy. Piglet is terrified of him because he jumps out at you and says "WorraWorraWorra" in what he thinks is a friendly tone... He has no idea that he can't do something until after he has done it. He shows no trace of forethought and eventually is adopted by Kanger.

Christopher Robin

A small boy who will be fully explained at the end.

The Parables of Pooh

1 Down the Rabbit Hole

In this story, Pooh after breakfast of honey followed by honey, decides to go visiting. First he visits Piglet, and is just in time for a little something, ie a little honey. Eventually they go to Rabbit's place. Rabbit, who has hundreds and thousands of relations, naturally lives in a rabbit hole, where Pooh and Piglet are just in time for a little something. Pooh however eats too much and being a stoutish bear anyway, finds that when he leaves he gets stuck in the rabbit hole, with his feet dangling in Rabbit's living room and his head out in the air. Everyone comes to his aid, but no amount of pulling or pushing will shift him. Christopher Robin is summoned and decides that Pooh will have to stay there without honey until think enough to leave. Rabbit is obviously not well pleased about having a bear wedged in his front door. However he is compensated when he discovers that Pooh's legs make excellent towel rails.

Moral: From this escapade we can see that Pooh is not very spiritually developed. He is far too keen on the physical desires of the body and through this forced period of fasting and the altruistic use of his lower limbs, he learns that it is alright to be portly so long as you don't block someone's portal. In other words, you are at liberty to follow your own way so long as you do not block another's. This is the experience of the tarot card of The Devil. Deluded about the relative sizes of the door and his tummy, he cannot pass through until he has cast off the chains of his baser desires for honey. Most covens have a Pooh at this stage of development. This is the witch who overindulges in the communal wine during the rite, becomes comatose before the altar, and neither heaven, earth, or High Priestess's boot, can shift.

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2 In which Pooh and Piglet go hunting heffalumps

One snowy day, Piglet finds Pooh staring at some footprints. Pooh thinks this may be a heffalump or maybe a woozle, and exhorts Piglet to come and follow it. Piglet is not keen. He agrees as long as Pooh is with him. Sometime later they notice that the footprints have been joined by another set, two heffalumps, or, as it may be, woozles! Pooh composes a hum to keep their spirits up, "How cold my nose, tiddly pom....". A little while later there are four sets of footprints. Piglet is getting frightened. They sit down for a think and eventually realise they are walking around a wood following their own footprints. So off they go for a little something.

Moral: Here we see Pooh's total lack of brilliance. He gets there in the end with a bit of help. On the other hand there is the immense faith he inspires in others. People feel safe with Pooh. He knows the value of a kind word and a cheery song. This also illustrates the danger of overwhelming others with your enthusiasm for a path, which may not be the path they would choose. This is why in Wicca we are not evangelical. Each must find his or her own heffalump or woozle.

In Which Pooh Builds Eeyore a House

One rainy day Pooh sets out to find Piglet. After many hours of careful thought he has realised that everyone has a house except Eeyore, but he has a plan. On one side of the wood he has discovered a pile of sticks, so with Piglet's help they take the sticks around to the other side of the wood and build Eeyore a fine Des. Res. After some moments of contemplation of their labours, they set off to find Eeyore. They come across Eeyore in the approximate location of the pile of sticks looking puzzled. So they take him off to show him his new house. Eeyore is muttering but Pooh and Piglet take no notice whatsoever. They arrive at Eeyore's house and Pooh and Piglet say proudly, "There!". Eeyore looks pleased, but even more puzzled. It transpires that Eeyore built a house out of a pile of sticks on the other side of the wood. He puts down the change of location and certain architectural improvements to the high wind of the night before. Pooh and Piglet say nothing to Eeyore, and then Pooh says that he thinks it's "Time for a little something."

Moral: From this we can see that although still not devastatingly intelligent, Pooh has managed to perceive someone else's problem, and has made some attempt to solve it for them. It may however have been better if he had consulted Eeyore who had already gone about solving his problem for himself. Thus we see that we should not impose our particular perception of the universe on others. Fortunately Eeyore is of such greatness of spirit that he lets this event pass, and Pooh has developed sufficient maturity to let discretion be the better part of valour. As Eeyore was muttering perhaps we should also learn to listen to others.

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The Great Flood

Pooh looks out one morning and sees that it is STILL raining. Chris- topher Robin has been getting concerned about the rising waters, measuring their progress with sticks. Each morning yesterday's stick has disappeared. He goes around and warns everyone to go to high ground. Pooh laboriously takes his stock of honey and balances all his jars on a high branch of a tree, where he takes refuge. When all his stock is exhausted he ponders for a while, then makes a not very successful boat out of a honey jar. The boat and Pooh have some disagreement as to whom should be on top. He eventually paddles this Craft over to Christopher Robin's house where they take to Christopher Robin's upturned umbrella. They then ensure that all the other animals are safe.

Moral: This story illustrates Pooh's growing concern for the environ- ment and his fellow creatures. In this particular crisis, Pooh does not go off half cock making rash decisions, but seeks the help of the most developed spirit in the forest. Pooh exhibits great fortitude and determination in his quest for this higher spirit. Also he is showing better use of his baser desires, ie for honey. There are obvious parallels with numerous other flood myths although in this Wiccan version, having had our fill of our favourite tipple, the Ark mark 1A has some design faults. This is why in the world of today there aren't quite so many unicorns and other mythical beasts. They lost the argument with their honey pots.

What Tiggers Eat

Pooh, strolling through the woods, hears this peculiar noise: "WorraWorraWorra". He picks himself up, looks around and espies this strange creature. The creature bounces up and down and says, "Hello, I'm Tigger". Pooh, being a generous soul, asks him back for a little something. He asks Tigger what he would like to eat. Tigger doesn't know what he eats, so Pooh gives him some honey. Tigger is not imp- ressed, so off they go to Piglet's house with Tigger bouncing along, running ahead of Pooh and leaping our at him in a very friendly fashion. When they arrive, Piglet gives him some acorns. Tigger does not like Acorns. So off they go to Eeyore's where Tigger tries thist- les. Tigger definitely does not like thistles. Lastly they try Kanger. Kanger is very concerned, but doesn't know quite what to suggest. However, whilst giving malt extract to her baby Roo, Tigger bounces up and grabs the spoon and says "Mmmmmmm". So we find out what Tiggers eat.

Moral: This shows Pooh's ready acceptance of all types of people, even Aries! He goes to great lengths to help this very young spirit to find spiritual sustenance and someone willing to look after him. Kanger, as is the case with most Cancerians, does not believe they can solve the problem but in fact the solution is in their grasp all the time. Unfortunately, Kanger is now stuck with this waif and stray. Pooh has climbed a long way from the days when he got stuck in Rabbit's door, and has learnt the responsibility that goes with new initiates in our world.

N.B. Please note that in the true Pagan spirit of this tome, even Tiggers eat vegetarian food.

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Pooh and the Honey Tree

On this day we find Pooh staring up into the branches of a tree. His highly tuned senses have detected honey. Being a portly bear he is none too good at climbing trees, so he comes up with a plan. Chris- topher Robin had a party with lots of balloons. So off he goes to Christopher Robin's house to ask if he might borrow a balloon. He also asks Christopher Robin to help him. They set off with Pooh's require- ments. The balloon is painted black to look like a thundercloud, and blown up. Pooh, grasping the string, floats aloft. Christopher Robin stays beneath with his umbrella announcing "Tut tut, it looks like rain." The bees of course are not fooled for an instant. About this time Pooh discovers the major flaw in his plan. He cannot get down. After much careful thought, Christopher Robin shoots the balloon with his pop gun, and Pooh descends very rapidly and lands on a thistle. Eeyore considers this a waste of a good thistle.

Moral: This is the pinnacle of Pooh's intellectual development. He has solved his immediate problem, but not really thought out the conse- quences. In a spiritual sense, he has strived too far without being properly prepared and is brought back to earth with a bump. Pooh, having developed so far, has forgotten that if you are to go flying, astrally or not, then you must not forget your parachute. As Pooh found with the bees, we must learn not to underestimate life forms we perceive as being lower than ourselves. Eeyore is another case in point. Although he is seen as under-developed because he does not say much, he has obviously seen the outcome from the word go, and is only upset at the demise of a juicy thistle. Christopher Robin is obviously an interplanes adept since once again he rescues Pooh after having clairvoyantly foreseen the outcome.

Conclusion:

To lead up to my great revelation I must conclude the story. On frequent occasions when Pooh calls on Christopher Robin, he is out, but has left a note that he will be "BAK SON", and is nowhere to be seen. Pooh takes these notes to Wol, who is not sure if they refer to a herbaceous "Bakson" or a spotted "Bakson". One evening, Christopher Robin arrives at Pooh's house and reveals to Pooh that his time in this place is nearly over and he must go to school. He and Pooh have a long chat and Christopher Robin decides that Pooh is ready to accom- pany him on this great adventure and they walk off hand in hand into the Sun.

This illustrates the basic fact of life that no matter how comfortable we are we must be prepared to grow and develop and move on when we must. Christopher Robin is in fact Pooh's Higher Self and as can be seen from the stories, unless you use your Higher Self you will not reach your desired aims, and indeed may go the same way as the uni- corns and their honey pots. Between Christopher Robin and Pooh they have achieved sufficient development to leave their current plane and move on to higher things. Christopher Robin, as can be seen from his name, Christ/Robin, is a Tipherathic aspect of Pooh; ie the centre where the lower and higher self come together. When they have united the way is open and clear for them to move on to the next sphere of existence.

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Thus it should be every witch's ambition to be reincarnated as a bear of very little brain who lives in the hundred acre wood on a plane at least one above this one. After all the idiots we see running this world have to be seen as a damn sight more stupid than even Wol. (PS Mrs Thatcher is also a Libran!)

copyright to David Wadsworth, who has been a bear of little brain for many a long year!

The End

1694

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Wicca & The Art of Motorcycle Maintenance by David Wadsworth (This article first appeared in Children of Sekhmet, May 1988. It was originally given by Dave as a talk at a Wiccan Workshop organised by Chris and Vivianne Crowley in 1987)

This talk aims to illustrate the all-pervading nature of Wicca. If a system of natural laws or beliefs is true, it can be applied to virtually anything. I intend to try and apply parts of Wiccan beliefs to my other passion, biking.

There is a peculiar sort of bonding between a real biker and his machine. The biker will put the well-being of his machine far above his own. I have seen men cry over a bent bike, or after an accident tell the driver off for hitting his bike rather than him. I have personally fought off two ambulence men so that I could hop to my bike to inspect the damage before being taken to hospital. My theory for this strange bond is that the motorcycle and rider form a sort of Gestalt being, a conplete entity, either part of which is incomplete or useless without the other.

The motorcycle represents the male part of this entity. It provides all the force and power, but lacks control and direction. It is all potential, in Wiccan terms, the God force, waiting for the female aspect, the Goddess, in the form of a horrible grubby motorcycle rider. The rider takes the force and harnesses it, giving purpose, form and direction. Controlling the raw male potential, and together, in harmony, they will be capable of reaching heights impossible to either on their own.

The motorcycle can be seen as a way through which to tap a source of cosmic energy. The energy which we in the Wicca use for healing, spells, divination, as a gateway to alternative universes. Just as a witch wouldn't attempt to tap this awesome power without protection, neither would a biker. The biker will put on boots, gloves, helmet and leathers in a similar sort of way as a member of the Craft would surround themselves with a protective circle to preserve the power and keep out undesirable spirits. In the biker's case he is also aiming to keep in the heat, and protect him from the road, onto which demon car drivers possessed of evil spirits (gin, vodka, whiskey etc.) would lure him to his death!

This brings us neatly (?) to the subject of reincarnation. Most of you reading this will have some knowledge of the ideas of reincarnation; i.e. that we are born, live in the world, die, and are then reborn to develop further. Not many of you will realise that motorcycles go through a similar process. They leave the factory to roam about the face of the earth, then some parts wear out, and they descend into the dark underworld of the workshop. Here they are consoled and repaired by the creative force of the female, who is the biker, to emerge re-born in Spring, once more blooming with refreshed colour of res- tored paintwork, and the cycle starts again. Many British machines go through this every year. About Yule they are ready, and in the first days of Spring they roar about in the first flush of youth. Then at the peak of their power, at Lammas, they are cut down, usually due to some terminal mechanical problem. They dwell for the remainder of the year in Hades, the garage, thus mirroring the cycle of the God.

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The spirituality of bikes is perceived by man in different forms, and each has its followers. Here are some of the major religions:

THE CHRISTIAN

This newcomer to the spiritual motorcycle rides a modern Japanese bike. He pays little more than lip service to his religion. He has few rituals, all he has to do is turn the key and start the starter engine. He tends to be into power and speed, tearing past older machines which he regards with contempt. He cares little for the inner workings of the machine, running to his priest/mechanic whenever he has a problem. Should his machine pass on, i.e., wear out, it will believed to be irreparable, i.e., too expensive, and gone to the great scrap heap in the sky. The makers of this are the great salesmen and evangelists of the bike, not to mention the profit makers.

THE MAGICIAN

He will typically be an older bearded gentleman, who rides an immacu- late old British motorcycle. They are into status, and will pootle along at 40 mph all day, imagining themselves the envy of all who see them. They are into ritual and mystery. The performance required to summon some older bikes into life is awesome and dangerous. Yet these fellows will watch in silence as a machine spits at a new initiate and breaks his shin. They will endlessly pontificate on the correct shade of colour for the petrol tank, or whether a part is the right year for the model; mostly that's all they do.

THE WITCH

The bike will most likely be filthy, not from lack of care, but from constant use in all sorts of conditions. The rider knows and under- stands the inner workings of his machine, its every click and whistle. He relies on no guru for his understanding, he is not afraid to try things out and see if it works. Not for him the search for power or acclaim. He is just out to explore the universe and glean its myster- ies. He will get there in the end, there's plenty of time. He will rebuild bikes time after time, not sticking to rigid formulae, but with whatever comes to hand. he enjoys his bike and is in-tune with it.

As a biker-witch, I am now going to use two useful tools to explain my theory of Life, the Universe and Everything: i.e., the Kaballah and the four-stroke cycle.

Firstly the act of invocation and the four-stroke cycle. For those of you who are not mechanically minded, I'll try and keep this simple. Officially the four-stroke cycle is referred to as Induction, Compression, Power and Exhaust. I prefer the much more evocative Suck, Squeeze, Bang, Blow. There are a few parts that really matter: the crank shaft, the con rod, the piston and the inlet plus exhaust valves.

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1) Suck: Initially the piston is at the top and both valves are closed. As the crank shaft turns, the inlet valve opens, the con rod pulls the piston down which draws air and fuel in. At this point in an invocation, the invoker is opening his chakras and drawing the cosmic energy which surrounds us into his body.

2) Squeeze: The crank shaft continues around, the inlet valve shuts, and the piston is pushed up, squeezing tha gases together. This is when the invoker says the invocation and passes the power to the invokee.

3) Bang: The fuel/air mixture ignites and pushes the piston down. The priest/ess takes on the aspect of God/dess being invoked.

4) Blow: The exhaust valve opens and the piston pushes the charge into the exhaust pipe. The God/dess charges and shares his/her power with those assembled.

And now - motorcycles on the Tree of Life:

Kether - traditionally the godhead from which all energy flows. It is formless. This is the high tension spark which ignites the fuel and without which the bike is naught.

Chokmah - Formless, directionless energy, raw untamed power. In the engine this is the burning fuel mixture.

Binah - this takes the raw force and starts organising and forming it. The piston, conrod and crankshaft takes the power of the expanding gases and converts it to rotary motion.

Chesed - Takes the potential energy of Binah, gives it order, and makes it more solid and usable. In the engine, the gearbox and final drive take the power from the crank shaft and make it usable to the whole machine.

Geburah - An essential breaking down. Where there is life, there must be death. In an engine when you have got two lumps of metal thrashing about in violent motion, they must wear each other away.

Tiphareth - This is the image of the godhead, the wayshower, Lucifer, Prince of Light. In the bike this is represented by the electrical system and the ignition system, and the lights, which on British machines are provided by Joe Lucas, Prince of Darkness!

Netzach - This is the spirit of nature, intuition and sexuality. This is more concerned with what bikers do. They are in tune with nature and tend to get drawn to ancient sites, eg Stonehenge, Avebury and Wayland Smithy, or just standing around in a muddy field communing with nature and the local brewery. This is also the source of the sexual bond between man and machine.

Hod - Communication, intellect and travel. It is also where your will produces power. The travelling aspect of motorcycles is fairly ob- vious, and hordes of despatch riders fulfil the communication role. This is where we get the knowledge of the workings of the bike. It definitely takes Hodic willpower on a cold, wet morning, along with

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highly verbal expletives, leaping up and down on the kickstart to get the bugger moving.

Yesod - This is the lunar aspect of biking, linked to Tiphareth on the Middle Pillar (refer Joe Lucas, Prince of Darkness). Many bikers will, by the light of the Full Moon, switch their lights off and ride by moonlight in their lunatic hunt for the local hostellry. In the event of a biker meeting his death through this ridiculous activity, look into the sky. For there you will espy, on his silver machine, the spirit of the biker riding across the astral heavens. Scientists tend to think these are meteors. There is also the illusion of security one gets from riding around with one's head in a goldfish bowl, collo- quially known as a blood bucket.

Malkuth - The concrete world, reality. On a bike you are cold, wet, tired, frequently uncomfortable, and very vulnerable, and no-one in their right mind would do it if it wasn't for something else......

Despite Malkuth, biking opens up other realms, other worlds (Birmi- ngham, London, Glasgow, etc) and puts you in tune with the inner and outer universes.

The End.

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THE GREEK & ROMAN GOD(ESSE)S A quick overveiw by Thomas Palmer

APOLLO-Also called Phoebus, the bright one. Identified with the sun. Said to be the most powerful of the Gods. Son of Zeus and Leto. Born on Delos, taken North and raised by the hyperboreans, he went to Delphi and killed the dragon Python, guardian of the oracle of Themis, but a ravager of the countryside. Tall,handsome,outstanding inword anddeed,he wasthe god of ever-renewed youth, archetype of virile beauty and masculine virtue. He was also known as a seducer & extremely arrogant. Talented in music, inventor of the lyre, he was the inspiration of poets and soothsayers. His oracles were expressed in verse. Hecould cure illnessand banish evil.He was adoctor who knew the purification rites and was invoked against plague. His image was set at dangerous places for protection (Lighting the ways) Nothing escaped his vision (light of day).

ARIES (MARS)-Son of Hera, born without male assistance. He was a supreme fighter, loved battle and cared little about issues, switching sides without scruple. He delighted in massacres. Hewas god of war,not victory, andwas thoughtless about winning, only fighting. Was on occasion disarmed by Athena, Goddess of restraint and forethought, to keep him from interfering in battles that did not concern him. He wasprolific inlove, butalso arapist.He wasrun byhis passions.

CRONOS (SATURN)- Son of Uranus (Heaven) and Gaea (Earth). Gaea, worn out by numerous pregnancies, requested to be free of this burden, so Cronos (Saturn) took up a sickle and cut off his father's testicles. His wife was Rhea, and he fathered Hestia, Demeter, Hera, Hades, Poseidon and Zeus. Was eventually deposed by Zeus. Hisfestivals, theSaturnalia,were atimeof liberationand freedom for all and got pretty wild. They were celebrated from Dec. 17th until the new year. Saturn is the archetype for "father time".

DIONYSUS- Son of Zeus and Semele. His escort was satyrs and marginally sane gods. He did not respect laws or customs, loved disguises, wild screaming, licentious dances and wild places. He was a drunken god with no home, living in the wild and eating raw meat. He encouraged excesses of all kinds. HerahatedDionysus becauseofZeus'sinfidelity andhounded him. She caused him to be killed by the Titans, but he was resurrected through the efforts of Athena, Zeus, Apollo, and Rhea. She drove him mad, but through Cybele he gained mastery of it. He drove many people mad for various reasons.

EROS (CUPID)- A primordial god, contemporary of Chaos, who existed before Cronos (Saturn) and Zeus. He came out of an egg that formed the earth and sky when it broke in two. He precipitated the embraces of Gaea (the Earth) and Uranus (the heavens), which resulted in the birth of Oceanus, Tethys, Coeus, and Cronos (Saturn). The Earth and heavens were so tightly embraced that none of the children could rise towards the light until Cronos (Saturn) castrated his father. CupidwasassociatedwithAphrodite, whomoderatedhispower. Where he was desire, instinct and violent sex, she was grace, tender- ness and sweet pleasure. Cupidmadepeoplelosetheir reasonandparalyzedtheirwills, even inspiring Zeus to capricious sexual desires.

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AsEros heis saidto bethe childof Porus(Expedience) and Penia (Poverty). Like Penia, he was said to always be in search of something, and like Porus, he always found a means of attaining his aims.

FAUNUS- A Roman God, Son of Circe and Jupiter. Protector of the Roman peoples, he lived on Palatine Hill in Rome. His oracle was given in nightmares. Lupercalia was his festival, during which his priests ran through the streets with leather straps and struck any women they met with them to bestow health and fertility. The women were said to strip themselves to be better targets. He reproduced himself in the satyrs.

HADES (PLUTO)- Son of Cronos (Saturn), brother of Zeus and Poseidon. When the world was divided between the three brothers, the underworld and hell fell to Hades, while Zeus took the heavens and Poseidon the seas. He had a helmet that made him invisible. He ruled the dead, and forbade his subjects to leave his domain. He desired Persephone, but Zeus forbade the marriage. He then kidnapped her.

HEPHAESTUS (VULCAN)- Son of Zeus and Hera. He was lame, either because his mother, startled by his ugliness, dropped him, or because Zeus, angry that he took his mother's side in a dispute, threw him from Olympos. He dwelled among mortals and became the god of black smithing and artistic metal work. He made a golden throne that imprisoned any who sat in it, and gave it to Hera to avenge himself for his fall from Olympos.

HERMES (MERCURY)- Son of Zeus and the nymph Maia. He stole some of Apollo's cattle shortly after his birth and concealed them, sacrific- ing two to the Olympian Gods. This theft won him recognition as a God himself. When Apollo discovered the theft and Hermes was tried, his defense was so skillful and spirited that Zeus laughed and ruled that there should be a friendly settlement between the brothers. Hermes was Godof the spoken wordand oratory and wasthe intermediary between the Gods and men. Also the God of commerce and contracts, where language must be precise to convey the correct meaning.

JANUS- ROMAN- The Two faced God. he was God of beginnings and presided over new undertakings, gateways and initiations. he was revered as the first king of Rome and made order reign. His temple was left open in wartime so the God could act, but was closed in peace.

THE LARES- Roman- Twin children of Mercury by the rape of Lara. They protected the land. Were symbolized by two boys and a dog.

PAN- Half man, half goat, with horns on his brow and lust in his eyes. Son of Hermes and a daughter of the Dryops, he was the God of pastoral regions and wilderness. Special friend of shepherds, he guided and protected them from afar. Protector of all wild things and places. His pipes had an aphrodisiac effect on those who heard them and induced mating. Pan wasalecherand adrunkwho constantlypursuednymphswho would flee in terror. Caves rang with their cries when he caught them. He was famous for his rages, where he attacked anyone who got in his way. His irrational behavior led people to flee him in "panic." He was dangerous when he took possession of a being. The possessed, or panoleptic, took on his bearing and would wander in the wild, laugh madly, or throw themselves on others for sex without respect to gender, or have epileptic fits.

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POSEIDON (NEPTUNE)- Son of Cronos (Saturn) and Rhea, he is represented wielding a trident and being pulled by monsters in a chariot. After Zeus's victory over Cronos (Saturn), the young gods, who preferred life on earth, divided the various domains of earth. Poseidon chose the seas. He represented the hidden forces of germination and death. Together with his wife Amphitrite, he had powerful ties with Gaea, the Earth, mother of the Titans. As subterranean Gods, they shook the world from inside. Poseidoncausedearthquakes whenhemade lovetohis wife. The mystery isle of Atlanta belonged to Poseidon. Poseidon could provoke storms, set fire to rocks on shore and create springs of water. He had many children, most wicked and violent, like the Cyclops of the Oddessy.

PRIAPUS- A small god with a penis of immense size. Son of Zeus and Aphrodite, he was deformed by Hera in revenge. Aphrodite abandoned him in fear that she would be ridiculed for her ugly child. He began as a symbol of fertility, but of no significance. Although he was over- sized, he was impotent. He seemed to fail at everything he tried. He was compared to an ass and ridiculed. He lent his name to the disease priapism, an incurable illness where the penis remains painfully erect but incapable of ejaculation. Ended up as an obscure gnome.

QUIRINUS- A Roman warrior god originally, he became a god who watched over the well being of the community, opposite to his former nature. Called an apparition of Romulus the founder of Rome.

ZEUS (JUPITER)- Son of Cronos (Saturn) and Rhea. He defeated Cronos (Saturn) in a ten year battle and then divided the realms with his brothers by lot, getting the heavens for his own. He was ruler and judge, the arbiter of disputes among Gods and men. His decisions were just and well balanced, showing no favoritism. He had several wives and many lover's, earning the title "all father" or "father god". His infidelity caused much strife on Olympos and in the world through he raging of his wife, Hera.

Goddesses

APHRODITE (VENUS)- Daughter of Zeus and Dione according to Homer. 'The Woman Born Of The Waves' according to Hesiod, born of the foam impreg- nated by the sexual organs of Uranus, which Cronos (Saturn) had severed and thrown into the sea. Plato identifies these as two separate Aphrodites. One Urania, the daughter of Uranus was goddess of pure love. The other, called Pandemos, (Root of pandemonium?) was the Goddess of 'common' love. She married Hephaestus, but was unfaithful with Aries. Arieswascaughtandhumiliated. Aphroditefledinshame to Cyprus, and there took Thrace as lover, resulting in the birth of Eros (Love), Anteros (Love in return), Deimos and Phobos (Terror and Fear). She also was a lover of Adonis, a human shepherd named Anchises who fathered Aneas, of Hermes and of Dionysus who fathered Priapus. She was known for jealousy. She made Eos (Dawn) fall in love with Orion in spite for her seduction of Aries. She punished all who did not succumb to her. A beauty competition between Hera, Athena, and Aphrodite was proposed by Eris (Discord) with the prize being a golden apple. It was judged by the human Paris. All the Goddesses offered him bribes to win.

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AphroditeofferedHelen, mostbeautifulofall Humans.She won and thus caused the Trojan War. Eros was the primordial god of in- stinct. When Aphrodite appeared he adapted himself and joined forces with her. At this time the sexes became distinct. Aphrodite's kingdom was the place of desire. Young girls were said to pass from the place of Artemis (chastity and games) to the place of Aphrodite, where they become women. Considered by some to be an affliction or madness that women must bear. She represents female lust and passion, and demonstr- ates its potential for destructive effect. Young girls gave their vir- ginity to the Goddess by living in her temples and offering themselves to passing strangers.

ARTEMIS (DIANA)-Daughter of Zeus and Leto. The huntress, she is seen as the forever young goddess. She is proud of her shapeliness and keeps her virginity to protect it. She was a warrior, joining Apollo to kill Python and other exploits. Anyone who offended her or tried to win her virginity paid dearly. They were killed, transformed, or mutilated. She defended modesty and punished illicit love and exces- ses. She avenged rape. She also took out her anger on those virgins who gave in to love. She did not mind marriage, but when a virgin married she was to give up all the things of childhood, toys and dolls, locks of hair, etc., leaving them on her altar.

ATHENA (MINERVA)- Daughter of Zeus and Metis. Metis was swallowed by Zeus, and when it was time for Diana's birth, he had Hephaestus crack open his skull and she came forth in full armor shouting a war cry. Also a virgin Goddess, she lived among men without fear due to her warrior's skills. She was the protectress of Odysseus and other men. She was a warrior who used strategy, ambush, cunning, and magic rather than brute force. Her shield bore the head of a gorgon and she paraly- zed her adversaries and made her companions invincible. She was against excess, both in war and every day life. She taught men to control their savagery and to tame nature. Was the initiator of all skills. Taught Pandora to weave, trained horses and invented the chariot. She was the patroness of blacksmiths and carpenters. She built the first ship and the boat of the Argonauts.

CYBELE- Was born as Agditis, a hermaphrodite monster, from a stone fertilized by Zeus. The Gods decided to mutilate him(?) and made the Goddess Cybele from him. Her love for Attis, a human shepherd, drove him insane and he castrated himself for her. Her priests were eunuchs dressed as women. It is from the temple of Cybele that the reference in the Wiccan Charge of the Goddess to "At mine Altars, the youths of Laced.mon in Sparta made due sacrifice.", comes.

DEMETER (CERES)- Daughter of Cronos (Saturn) and Rhea, the Goddess of corn and grain. Demeter bore Persephone. She renounced her duties as goddess and began a fast and went into exile from Olympos when her daughter was abducted into the underworld until her daughter should be returned to her. She caused the spread of the knowledge of the cul- tivation of corn. During herexilethe earthbecamebarren untilZeusdemanded that Hades return Persephone. She had eaten from a pomegranate, however, and was forever bound to the underworld. As a compromise, she was allowed to rise up into the world with the first growth of spring and return to the underworld at seed sowing in fall. And so the Earth is barren in the winter, while Demeter mourns, and becomes fruitful again when Persephone is released. Demeter made herself known to the children of Eleusis, who raised her a temple and instituted the

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Eleusinian mysteries. In Sept.-Oct., the candidates for initiation purified themselves in the sea, then processed down the sacred path from Athens to Eleusis. The rites remain secret, but involve a search for a mill for grinding corn, and a spiritual experience. During the rites, men women and slaves were all treated as equal.

ERINYES, THE- Alecto, Tisiphone, and Megaara. They were born from drops of blood that fell from Uranus's severed Penis, and did not recognize the authority of the gods of Olympos. They hounded and tortured their victims, driving them mad. Also called the Eumenides, The Good Ones, to divert their wrath. Assimilated by the Romans as the Furies. They were implacable and demanded punishment for every murder. To them murder was a stain. The murderer had to be banished and driven mad before purification could occur. They were blind and carried out their punishments indefinitely.

HARPIES- Greek genii/spirits- Daughters of Thaumes and Electra: Nicotho or swift-footed, Ocypete or swift of flight, and Celaeno, the dark one. Were either women with wings or birds with the heads of women. Called the 'hounds of Zeus' and seized children and souls. Skillful at torture, they could pester a victim into madness.

HERA (JUNO)- Daughter of Cronos (Saturn) and Rhea brought up by Oceanus and Tethys. Married Zeus. It was claimed that each year Hera regained hervirginity by bathing in the spring of Canathus. According to some traditions Hephaestus, Aries, and Hebe (Youth) were conceived by her alone without male assistance. As Zeus' legitimate wife, her fury at his infidelities was boundless, and she took vengeance on his lovers and any progeny of the affair without distinction. Zeus was often reduced to hiding or disguising his children to protect them.

HESTIA/VESTA- Daughter of Cronos (Saturn) and Rhea. Goddess of the hearth, she had the privilege of retaining her virginity forever. Her symbol was the fire, which was never allowed to go out. The young bride and newborn child were presented to her and she was invoked before each meal. Her temple in Rome was served by the young vestal virgins.

MOERAE (PARCAE)- The Three Fates. Atropos, Clotho, Lachesis, daughters of Zeus and Themis. The first spins a thread symbolizing birth. The second unravels it, symbolizing life's processes, and the third cuts it, symbolizing death. They too were blind and ruled destiny. They were also symbols of a limit which could not be overstepped. Were connected to their sisters, the furies, who punished crime.

MUSES- Nine daughters of Zeus and Mnemosyne (Memory). Calliope ruled epic poetry, Clio ruled history, Polyhymnia mime, Euterpe the flute, Terpsichore dance, Erarto lyric art, Melpomene tragedy, Thalia comedy and Urania astronomy. They delighted the Gods and inspired poets. The Muses created what they sang about. By praising the gods, they com- pleted their glory, by boasting of valiant warriors, they wrote their names in history. Theywerecelebrated bythe Pythagoreansasthe keepersof the knowledge of harmony.

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NEMESIS- Daughter and Night. Ruled over the distribution of wealth, looked after balance, took revenge on arrogance and punished excess, including excessive happiness, riches and power. Moderation in all things was her creed.

NYMPHS- Daughter of Zeus and usually part of a greater god(esses) entourage. Not immortal, though long lived. Mostly lived in caves. Were dark powers whose beauty alone could lead to madness. Were seducers of many of the gods. Were considered secondary deities.

THETIS- Daughter of the old man of the sea. Very beautiful. Mother of Achilles. Saved Zeus from a plot to overthrow him and was an ally of Hera. Saved the Argonauts as they passed between the clashing rocks.

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Against The Witch Hunters Robin Culain

"All this has happened before. And all this will happen again. But this time it happened to ..." Well, us. Thebeginning of Sir James Barrie's PeterPan must echo what many of us are feeling, as we watch a new and loosely-knit conglomerate of yellow journalists, right-wing eco-spoilers and Evangelical and Fundamental Christians move slowly towards a Witch hunt for the 90's. Our spiritual ancestors faced similar problems in many times and many lands. Recall the Priestesses of Eleusis, last of an ancient line, in decline, falling at last to the stratagems of Theseus and his new Attic Gods. Recall the Etruscans, their vision of sexual-political balance overpowered by the might and organization of the husband- headed Roman empire. And most tender to the touch, recall the agony of the middle ages, as the Catholic, then Protestant churches consolidat- ed their grip on the rural population, killing six million alleged or actual Witches in the process. The hunt is in a beginning stage and beginnings are important. The formal focus of the television specials, Redbook articles, diatribes in the LaRouchite New Federalist, "Occult Crime" seminars and newspap- er articles is some thing called "Satanism", which bears little or no relationship to Wicca and Neo-Paganism. In fact, media "Satanism" bears little resemblance to any histori- cally verifiable Satanism. It is neither classical Egyptian Set- worship", Romantic Ceremonial Satanism a la Huysmanns nor modern Egoist flamboyance per La Vey. Sometimes it's heavy metal sullenness, drugs and violence, but that's usually only for starters. The heavy metal boys, we're usually told, are just dupes of the Great Conspira- cy. And when you get down to the real stuff, the genuine complaint, it's generally the stuff of horror movies and nightmare -- baby- eating, virgin-sacrificing bloodsucking monsters! All this has happened before. And all this will happen again. There's a limited range of things that can be used to stir up the anger of a populace against a group, or deaden moral sensitivity to a persecution. It pretty much boils down to baby-eating, virgin-sacrifi- cing and bloodsucking. This has been the century of Hitler's Holocaust. but the Russians who butchered entire Jewish villages in the Pogroms, the inhabitants of York who slaughtered nearly every Jew in the city in the 1100's didn't merely think the Yiddim dressed and talked funny. The accusa- tions were the same. By Jesus, those Jews ate babies! They were just like Satanists, with one exception. You could find the Jews.

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There probably aren't any "Satanists" as portrayedin the articles, seminars and diatribes. If there are, they're certainly not Neo-Pagans or Wiccans. But in the lucrative atmosphere in which the press, missionaries and so-called "Crime Advisers" publicize and proselytize, the word "Witch" creeps in every third sentence. Naturally,we Witches and Neo-Pagans have spent a certain amount of effort pointing out that we love children like anybody else, have no particular attraction to virginity, and tend, in the most extreme of our diets, to vegetarianism. In short, we have tried to educate our detractors and the media to our harmlessness. This tactic is true, andthis tactic is good, but I thinkthat if it becomes our primary response to persecution we will ultimately fail to endure. Imagine a Witch inthe Middle Ages in front of aCatholic or Protes- tant tribunal. In some cases she has been denounced by a business competitor, or an envious rival in love, or a spiteful neighbor. In other cases she has been brought to the dock by an expert in "Occult Crime" -- the traveling Witch Finder. She stands bound before her Inquisitors,plain or pompous depending on their religious persuasion. Perhaps there's a crowd around. She tries to educate them to the simple fact that she's a worshipper of the Old Gods, loves children like anybody else, has no particular attraction to virginity, and tends, in the most extreme of her diets, to vegetarianism. They, in turn, accuse her of worshipping a living fiend, blighting the cattle, and eating babies. She doesn't stand a chance. Now picture another scene, one that has not occurred often. She stands before those assembled, and begins, shall I say, to point out some facts. She points out the medieval physician with the two per cent live delivery rate who wants the local midwifery practice shut down. She points out the priest and bishop who are terrifying the once fun-loving populace into penury and pestilence with the twin threats of damnation and the noose. She denounces the Christian nobles who will brook no interference with their rule, least of all from the old Nobility of the land. She'd be shut up in short order, but in a different way, for she would be addressing the real issues. The nonsense about babies, Black Men and cattle was then, and is now nothing more than a smoke screen to mask real and significant religious and political differences. It's all a cheap trick, a coward's cheat, a way of throwing muck until some sticks. It is only used when the real terms of debate cannot stand the light of day, and it works only if we permit it!

Our situation is in no way as dire as that of our ancestors. Only now have things moved to the stage where one group, the far-right and sometimes farcical Limonites, actively bait Wiccans and Neo-Pagans as being "as bad as Satanists". And unlike our ancestors, we have a freedom of speech they could only dream of. We will not be silenced if we speak, certainly not at this time.

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So let's not waste our opportunity! Whenever the "Witch-Hunters" bait us or attempt to smear us with their cannibal taunts, let's find out what the real agenda is, and address it. Make the Lyndonite defend himself against whipping up the population against a minority religion as Hitler stirred hatred against the Jews. Make the entire La Rouche crew explain their suicidal environmental policies, and their editori- al statement that "the worship of Mother Earth does indirectly lead to mass murder ..." Engage them on the real issues -- just what the worship of the Mother really means, and what people are really like that scapegoat innocents and despise nature! Likewise with the "Occult Crimewatch". Ask them about theirsources of revenue. About their religious agendas and connection with Evan- gelical missions. Ask the if they support religious freedom, and if non-Evangelical religious belief, in their opinion, is a hazard to the public. Ask them, if you can corner them into a frank reply, what on earth they are doing lecturing hate to police officers sworn to protect all the public, Christian and Pagan! The media deserve the same. Let's not spend more than a breath denying lurid charges. Instead, ask them why they are sensationalizing and smearing a legitimate religion to make sales. Inquire as to whether the German press in the 30's had a responsibility for the slanders on the Jews that they printed. Ask them how they'll feel if harm comes to one Pagan woman or man, girl or boy through their negligence, indifference to non sensational fact and search for sales. In every case we have an opportunity to turn the tide, by coming right out with our real differences in front of the public, and insisting that the terms of debate be on genuine issues. We must refuse to be backed into a defensive posture, denying ever wilder charges. Instead let us bring our active advocacy and love of our Gods, of Mother Earth, of our families and children and ourselves to the fore in every debate. We must require our opponents to bare their genuine beliefs and motives, and contrast them clearly with our own in full view. We must sharpen the terms of debate so keenly that no person can leave the scene without having to make a clear and conscious choice about what they value and believe is right.

There's no point in lecturing to the Cardinal. The audience for every debate is not the Witch Hunter, it is the neutral observer. Let them see the love of the Earth, and contrast it to nearsighted greed and poverty of emotion. Let them see the love of the Old Gods and contrast it to a cringing fear of the Father's judgment. Let them see generosity and intelligence and refusal to be sacrificed, and contrast them to venality, cunning and scape goating. In every debate, let us rise to the height of our capability, and let our opponents have it in the Values -- right where it hurts!

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Charging Crystals Ian Kesser Crystals,as many of you know, are extremely useful for practition- ers of the Magickal arts. They can be used to channel power, to store power, to heal, and many other ways. Due to space considerations, I have chosen to limit myself to the charging aspect in this article.

Thefirst and most important part of charging a crystal is choosing the crystal itself. For most general uses, Quartz is the best one. For specific use, there are many others. I have found that Diamonds are useful in storing Good energy, and Zircons (my birthstone!!) for Evil energy. If you have a specific purpose in mind, please consult one of the many fine tables of crystal affinities.

The next step, and also important, especially the first few times, is to prepare yourself for the actual channeling of energy. In my case, music helps, as well as pranayama and other forms of breath control. The first one I used is simple . Pranayama, simply, is control of breath. Most forms amount to hyperventilation or subventilation. The one I used first, and still use, is this: take four quick inhalations, filling the lungs. This should be over the space of about one and a half seconds. Then exhale in four short bursts, again over one and a half seconds. Repeat as necessary. The first few times this is done, I recommend you desist after about one minute. Over the course of time, this can and should be increased, but until you are used to the effect this gives, a shorter time is suggested.

Now that you're in the mood, take the crystal in your right-hand (left hand for those of you who are lefties). Visualize a door within the heart of the crystal. Until this visualization is firm and steady, wait. Then open the door. Behind it you should see a store of diffuse energy, which varies with the type of the crystal. Some crystals, usually the inferior ones, have little or nothing back here. These are generally not good to use.

Close the door, but keep it in mind. That was just to check on its energy. Decide which energy you wish it to house. Usually only one will be needed, such as for talismans and storage of energy for later use, but in some cases, such as a divination tool, more is suggest- ed/required. DO NOT TRY THIS ON YOUR FIRST ATTEMPT! YOU WILL FAIL! The energy you will be handling is powerful, and trying to handle more than one world at a time is strenuous. Trying to handle all three, plus personal and other energies, is straining to the limit. As with all other bodily systems, an ability used beyond its capacity will overload and break or refuse to perform, as with a man trying to lift 300lb barbells on his first try at weight lifting.

For general use, I find nature's energy is best for multipurpose storage. Those in the Church of Set would probably find differently, as would those in the Church of Christ. Use what you feel comfortable with.

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Now, the fun part. For the three major energies, I find there are certain ways of drawing them tat are easiest on the practitioner. For Good energy, try it like this: Form a cone with the base connecting to your skull in the region just between and above your eyebrows. "suck" the energy (visualize it as you will, I use a light, golden yellow) into the cone, then through a tube into your brain. The visualization on this is a bit tricky, but it can be done.

For Nature's energy, visualize a "hose" going down into the Earth from the base of your spine. This hose should ideally connect with the center of the Earth, but some people simply cannot conceive the distance involved with that, and can therefore not visualize it. Go as deep as you can, with time, you should improve. I "see" this energy as a ruddy, glowing red, as with magma. Use what works. Draw this energy up the tube, then through your spinal column into the brain.

Now, the Evil energy. This is trickyfor me, but here's how I doit. Place the feet together (if they already are, so much the better! It means this isn't uncomfortable for you, as it is for me.) and visual- ize a siphon, with the hose connecting to a cone connecting to your feet, about two inches in diameter, one inch on either foot. Then, on the other end, a hose entering a black, inky void(or whatever color you perceive evil energy to be). One last connection: another hose running from that area of your feet to the previously mentioned area in the skull. This aligns nicely with the Chakra theory, to which I subscribe, in that a Chakral spinal-type column connects all the major power centers of ones body. If you know this system, so much the better! Draw the energy through the siphon(sometimes visualizing the bulb on the siphon squeezing helps) into the feet, then into the skull, then into the brain.

Other objects you wish to draw energy from, use the door anal- ogy/visualization given above( for powerful things such as the Tarot, I see it as a gate more than a door. Again, whatever works for you), and draw from your use hand. If you plan on using that object again, take only a token amount of energy, and DON'T FORGET TO CLOSE THE DOOR!

Personal energy: This varies so much with the individual! Some people draw from their auras, some from the Chakras, some from the Astral Body. Just use the method you feel most comfortable with. For those of you who have no preference, or no knowledge of such things, I use the Astral approach. I draw a bit of the substance of the Astral body, generally the feet, into the brain. After I finish all else, I "spread out" the Astral body to make up for this loss. Astral bodies DO heal.

Well, that's most of it. Draw the energy you need, then draw from the crystal. Take it in your use hand again, open that door, and take out the energy, and bring it to the brain. Generally, I use the hose again, connecting to that spot in the skull, but this one generally runs INSIDE y body, such as along the arm bones, then up the neck bone. Mix the energy up. If it helps, visualize a cosmic Cuisinart or whatever. If it won't mix, like oil and water, you have failed. This crystal will not hold this energy. Give up, put back the crystals power, ground yourself(later...), and try again later with another energy.

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Once you've achieved the mix, refill the crystal. Sometimes, the energy won't go back in. This usually means you've put too much of the energy you're using in, and not enough of the crystal's own energy. Bring it back to the brain, and remix. How do you refill the crystal, you ask? Switch hands on the crystal, then visualize that handy hose again, but this time flow backwards, through the door. There will come a point, especially early on in your practice, that the crystal is full when you have energy left over. Slam that door and ground your- self(later...), don't overfill it! Doors have their bursting point, and that's a wonderful way to destroy a good crystal.

OK, it's later. You've finished the job at hand (Applause, you've earned it!) but have all this energy left! There are many ways of grounding energy, use the one you are comfortable with(I know I keep saying that, but it bears repeating. Don't do anything against your Will). The one I use is simply grounding it. Take that handy-dandy all-purpose hose again, connect it to the base of the spine, and thence into the Earth. Flip the switch to reverse, and push that energy out! Be careful not to let out yourself as well!

That's it. I hope you find this helpful to you.

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Tarot Divination Tuppence Not long agoan on-line friend told methat he saw no reasonto use the Tarot in divination; in fact, he felt that no one should use them for divination as this was a profane use of the cards. He preferred to use the cards solely for contemplation. At the time Idid not feel inclinedto respond to thisnarrow view, but after a night of thinking about it, I was prompted to write the following in defense of Tarot Divination (and I don't mean fortune telling!) Divination: 1) The art or practice that seeks to foresee or foretell future events or discover hidden knowledge usually by means of augury (divination from omens) or by the aid of supernatural powers 2)Unusual insightor intuitiveperception (thesedefinitions from Webster's) According to theBrotherhood of Light there are fourmain uses for the Tarot: 1) Science of Vibration 2) Divination by cards 3) Divination by number 4) Spiritual Science (themethod of putting the resttogether to develop a philosophy) Is it wrong to USE the cards? 1) Playing cards is fun! Without such use perhaps Tarot would long ago have died as other games have faded from use. Chess may be considered to be a child's game or a highly developed intellectual discipline. The same is true of using the Tarot card's. 2) Have you ever played Taroc? It is a very interesting game like bridge using the Major Arcana as Trumps...in profane decks the court cards and majors may have two heads (to be read either up or down.) Some versions of the game have certain mystical aspects. 3) In studying the history of the Tarot you will see that the decks (except those belonging to aristocrats who had hand-painted decks made for them by great artists) used long ago were very primitive and made from wood cuts. We have come far from those crude representations...but the ideas expressed in the Tarot remain the same - they are still there in those early decks. 4) Where did the Tarot come from? We have only theory and conjec- ture: a) Ancient Egyptians b) They always have existed buthave been revived from timeto time c) Gift of Divine Origin d) etc.

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It's validity and usefulness are what count a) it works when used b) it contains Universal symbology and archetypes found elsewhere c) it is numerically correct and corresponds with ancient systems of wisdom (especially to the Qabala) 10 = sephiroth (ace through 10 in the Minor Arcana) 22 = paths (22 Major Arcana cards) 4 = elements (four suits) (etc.) The Tarot is MUCH MORE than mere pictures on pasteboard. The pictures on the Tarot cards are physical symbols for spiritual con- cepts. One definition I use for the Tarot is as follows: Asymbolic representationof ArchetypalForces and/orBeings which have always existed and have been identified and passed on to us by ancient initiates and which provide a focus for us to use in self- initiation, spiritual development, and the perception of hidden wisdom. A few notes regarding the above........ 1) Jung says of Archetypes that they exist for us at birth...they emanate from the collective unconscious....they are NOT self-crea- ted or generated. 2) Aleister Crowley says in his book the Book of Thoth: "Each card is, in a sense, a living being." "It is for the student to build these living stones into his living Temple." "...the cards of the Tarot are living individuals..." "Howis he to blendtheir life with his? Theideal way is that of contemplation. But this involves initiation of such high degree that it is impossible to describe the method in this place. Nor is it attractive or suitable to most people. The practical everyday com- monplace way is divination." 3) In Magick without Tears he says: "...theTarot itself as a whole is an universal Pantacle...Each card, especially this is true of the Trumps, is a Talisman; ...It is evidently an Idea far too vast for any human mind to comprehend in its entirety. For it is 'the Wisdom whereby He (God) created the worlds.' " As regards these Lively Forces: 1. These Forces can communicate with us...or rather we can interpret their currents through our subconscious intuitive minds....this is one use of divination (and contemplation). This is the level, as Jung says, at which we are all connected. 2. These Forces can be directed by us Magickally if we are so trained. First we must master divination; then direction.

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3. The Tarot is a Magickal Weapon In the hands of a trained initiate the mere placement of one card between two others can alter the forces involved and affect physical (and ethereal) reality. 4. The Tarot is a philosophy as well, with an Ancient Message about the Soul's journey. 5. Yes, the Tarot is useful to study and contemplate....the colors and symbols are specifically designed and arranged to stimulate things within us (forces, archetypes, subconscious). 6. The Major Arcana are especially sacred to us because they represent the Paths, Steps, Forces which are necessary for us to rejoin the Godhead and attain enlightenment. I maintain that the best wayto understand that the Tarot cards are ALIVE and ACTIVE FORCES is to USE/HANDLE/EXPERIENCE them and so Divine (and perceive) what they are all about. The cards are a focus for our minds upon forces which are ever-changing and evolving (even as humankind is evolving). We are fortunate that modern printing is so good and that the Tarot decks and books which we have today are easily available to us. This was not always the case for our brothers and sisters in times past. Today one can afford to smile and say: "I only need to con- template the cards to understand them." But there is more to the use of the cards in Divination than many have been taught; for it is a mysterious process. Just as one muststudy and practice upon amusical instrument to become a virtuoso, so too the Tarot takes many years of study and practice to use correctly. One must be well developed spiritually, emotionally, and intuitively, or (as in music) naturally gifted to make full and accurate use of the cards in divination. In the hands of a gifted Diviner or Initiate the Tarot is a formidable weapon. It can even talk and spell out sentences! Hence the Hebrew letters correspon- dence to the Major Arcana. However, since we do not all learn in the same ways....the Tarot may not be the DIVINATORY METHOD for everyone.- ..although everyone can learn from it and should study it. Other methods which may suit: a) Astrology b) Numerology c) I Ching d) Pendulum e) Runes f) etc. Ashumankind evolves spiritually (and in other ways) so too the Tarot evolves. Take for example the reconstruction of The Chariot (Arcanum VII) and The Devil (Arcanum XV) cards by Levi. He gave them a new presentation based upon his advanced knowledge at the time. Also, note how The Lovers (Arcanum VI) has changed from earlier decks. It still has the same basic meaning, but the symbols have changed. No longer are there two women...one good one bad...with the man in between...now it is two people with an Angel above them. New Tarot decks continue to be made as our knowledge and understanding evolves.

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A noteon The Book ofThoth, Aleister Crowley's Tarotdeck, is as seen by him from the Astral Plane. This is why it is so different from many decks; why it is so striking; and, why the energy felt has such strong effects upon many people. Some cardscome and go....thereare morecards on theastral plane than we have on the physical....between the cards, above and below the cards are others...as with the Quaballa. When workingwith the Tarot ifone is in aMagickal State (Asana, etc.) and reads the cards it is a Magickal or Divine (hence the term divination) operation. I take the forces into myself when using the cards thus they affect me and I them. Because ofthis knowledge, I respect the Tarot as a Living Thi- ng/Force and I do not bother it with profane questions. I treat it as a Magickal Weapon and thus with care and respect. Fortune telling, while not wrong, is the profane use of the cards. Contemplationof thecards isuseful; withoutDivination, however, one could not experience the forces within them in the same way. Also, there are hidden uses for the Tarot. The Tarot is indeed a Teacher. It is also a door, a gateway, an entryway into other realms which is partly how it was used in Egyptian Initiation Rites. We may use it in some of the ways listed below: 1) Scrying/meditation 2) Ritual (invocation and evocation) 3) Works/spells 4) Talisman use/focus 5) Divination Some of the goals of initiates(after perfecting divination and the Tarot's philosophy) are 1) to read with a blank deck and to use a spread with no set meanings, and 2) to develop one's own Astral Deck. Magick (in Theory and Practice), Crowley's famous book, calls Divination an important branch of Magick, and defines it thusly: 1. "We postulatethe existence of intelligence's, either within or without the diviner, of which he is not immediately conscious. (It does not matter to the theory whether the communicating spirit so- called is an objective entity or a concealed portion of the divi- ner's mind.) We assume that such intelligence's are able to reply correctly - within limits- to the questions asked." 2. "We postulate that it is possible to construct a compendium of hieroglyphs sufficiently elastic in meaning to include every possible idea, and that one or more of these may always be taken to represent any idea. We assume that any of these hieroglyphs will be understood by the intelligence's with whom we wish to communicate in the same sense as it is by ourselves. We have therefore a sort of language...." 3. "We postulate that the intelligence's whom we wish to consult are willing, or may be compelled, to answer us truthfully."

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He goes on to discuss divinationas shown in some of the quotes below: "In a system of divination each symbol stands for a definite idea." "As regards theHoly Quaballa, based as it ison pure number, (it) evidently possesses an infinite number of symbols. Its scope is conterminous with existence itself; and it lacks nothing in precision, purity, or indeed any other perfection. But it cannot be taught, each man must select for himself the materials for the main structure of his system." "It is always essentialfor the diviner to obtainabsolute magical control over the intelligence's of the system which he adopts." "Experienceis the only teacher. One acquires what one may almost call a new sense. One feels in one's self whether one is right or not. The diviner must develop this sense." "In order to divine without error,one ought to be a Master ofthe Temple. The faintest breath of personal preference will deflect the needle from the pole of truth in the answer." "One mustprepare oneself by generalpurification and consecration devised with the object of detaching oneself from one's personality and increasing the sensitiveness of one's faculties." "The muscles with which hemanipulates the apparatus ofdivination must be entirely independent of any volition of his. He must lend them for the moment to the intelligence whom he is consulting." (note:one of the first steps indivination is the invoking of the Angel HRU) "He must have succeeded in destroying the tendency of the ego to interfere with the object of thought. He must be able to conceive of a thing out of all relation with anything else." "He should allow the question entire freedom to make for itself its own proper links with the intelligence directing the answer." "Hemust sink his personality in that of the intelligence hearing the question propounded by a stranger to whom he is indifferent, but whom it is his business to serve faithfully." "He should exhaust the intellectual sources ofinformation at his disposal, and form from them his judgment. But having done this, he should detach his mind from what it has just formulated, and proceed to concentrate it on the figure as a whole, almost as if it were the object of his meditation." "The concluding operation istherefore to obtain a judgmentof the figure, independent of all intellectual or moral restraint. One must endeavor to apprehend it as a thing absolute in itself."

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"Divination is in one sense an art entirely separatefrom that of Magick; yet it interpenetrates Magick at every point. The fundamental laws of both are identical. The right use of divination has already been explained: but it must be added that proficiency therein, tremen- dous as is its importance in furnishing the Magician with the informa- tion necessary to his strategic and tactical plans, in no wise enables him to accomplish the impossible. It is not within the scope of divination to predict the future with the certainty of an astronomer in calculating the return of a comet. There is always much virtue in divination." "One must not assume that the oracle is omniscient." "The Magician ought therefore to make himself master of several methods of divination; using one or the other as the purpose of the moment dictates. He should make a point of organizing a staff of such spirits to suit various occasions. These should be 'familiar' spirits, in the strict sense; members of his family." "Divination ofany kind is improper inmatters directly concerning the Great Work itself. In the Knowledge and Conversation of his Holy Guardian Angel, the adept is possessed of all he can possibly need. To consult any other is to insult one's Angel." "Although the adept is in daily communication with his Angel, he ought to be careful to consult Him only on questions proper to the dignity of the relation. One should not consult one's Angel on too many details, or indeed on any matters which come within the office of one's familiar spirits. One does not go to the King about petty personal trifles. The romance and rapture of the ineffable union which constitutes Adeptship must not be profaned by the introduction of commonplace cares." Thus wemay use Divinationfor those worthy questionswhich we need answered but cannot find out in any other way...either through our own research or by the contacting of one's Holy Guardian Angel. If we can attain the necessary magickal states discussed above and if we com- plete the necessary study and work which he suggests, we can become masters of Tarot Divination.

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The Dangers Of Magical Thinking In Magick Nihasa . Magicalthinking is a psychological term for making a naive assump- tion of cause and effect without consideration of intervening mechan- isms. In plain English, it is the assumption that if I do THIS, then THAT will happen even though I have no idea how or why. Prominent examples of magical thinking can be found in Economics (if we cut taxes on the Corporations, they will invest more money in upgrading their production facilities and create more jobs) and Politics. It is typical of the world-view of very young children, who have a somewhat simplistic model of How-Things-Work. . To many outsiders,most Magick seems to bebuilt on this basis...so- me guy mutters some weird words and waves his hands and expects to get a lot of money soon (sounds like a Management Consultant, come to think of it), or to make it rain, or to be rid of an enemy. Then they shake their heads, call the Magick-users children or worse, and go on with their lives. . Within real Magick-use, this sort of sloppy thinking can lead to anything from disappointing 'fizzles' to disastrous misfires of spells. Our cultural heritage's are filled with "monkey's paw" type stories of the results of ill-thought-out Magick use. While dilettante New Agers are more likely to blindly 'cookbook' a spell or ritual, some of us have been known to skip a few steps in the process as well. . Just think of the consequences of invoking Diana or Aphrodite in a ritual designed to "keep those foolish women in their place." (Anyone remember "Good-bye, Charlie"?) . While I am not saying thatyou need to understand thephysics/chemi- stry/etc. of each step down to the subatomic level, I am suggesting that you think through each step and each mechanism (and likely consequences) of any major working BEFORE you perform it. A black-box understanding (detailed knowledge of the inputs and outputs of a mechanism and the relationship between them without an understanding of the internal details of the mechanism) is usually enough for mot purposes. For instance, if invoking or evoking a deity, make sure you know the strengths, weaknesses, character, and personality of that deity. If using herbs (ingested or in balms or incense) be sure you know the pharmacological and combinational effects of each. Most of all, when going for a long-term effect think of the ecology of that effect: where it can come from and what it may causelater. You can't always anticipate all side effects, and you certainly can't always avoid them, but with a bit of work you can give yourself a shot at handling them. . Do a reality check before you start a working. If you just pay attention to the beginning (the ritual or working) and the end (the desired effect) and leave the rest to wishful thinking, you are asking for trouble. . NOTE: The above is an excerpt of a 1988 seminar on Magick and Psychology: Insights and Interactions. .

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Satanism As Media Hype News article:

From the Phoenix Gazette 24 June, 1989 SCAPEGOAT: Satanism scareis mostly hype, experton cults says.... by Michelle Bearden

Judging by Satan's popularity in news accounts and police reports these days, you'd think Satan had been elected to Congress or won the Pulitzer Prize. But it's not true, says J. Gordon Melton, director of the Institute for the Study of American Religion in Santa Barbara, Calif. and one of the country's leading experts on cults. In fact, there is no surge at all in Satan's popularity. "The only surge we're seeing is the spread if mis-information," Melton says. "Malicious, suspicious, and ritualistic acts are being attributed to satanism, and people are buying into it."

Melton has launched a one-man crusade to get what he considers the truth out to the public. Using an extensive survey he completed in 1986 as his guide - "The Evidences of Satan in Contemporary America" - Melton makes his case frequently before groups and in interviews. Most misinformation regarding satanism comes out of police agencies, Melton maintains. That's because, in the absence of true satanic groups, law officials have to blame "something concrete," he says.

"What we've got is creation of imagination, paranoia, and general ignorance," Melton says. "We've got wild speculation and jumps in logic. What we don't have is the truth. One story perpetuates another, and, before long, 'experts' in police departments are conducting seminars on a topic they don't really understand."

At the Phoenix Police Department, police spokesman Andy Hill says the agency analyzes every incident that has satanic overtones. He blames a majority of these crimes on "kids caught up in experimen- tation." "It's safe to say that most of it isn't hard-core. We're usually dealing with copycat crimes," he says. " I wouldn't consider satanism a big problem here in Phoenix. We know it exists, but it's more underground than anything else."

According to Melton, onlythree established satanic cults exist:The Church of Satan, a San Francisco based group headed by founder Anton LaVey; a splinter group, the Temple of Set, also in San Francisco and headed by Michael Aquino; and the Church of Satanic Liberation in New Haven, Conn., led by Paul Douglas Valentine. Total membership in all three groups is "probably less than 3,000," Melton says. Those fol- lowers are the true satanists, and their numbers haven't varied much in the last two decades, he says. Many of the acts blamed on satanism are committed by teenagers who are bound together b drugs and violence rather than demons. While they may use satanic imagery in their deeds, Melton says they are "play- acting" the role of worshipping the Prince of Darkness. "It's true we're hearing a lot of satanic references in today's music, but that's pure commercialism," he says. "Just because your teenager gets wrapped up in certain rock'n'roll doesn't mean he's into the occult."

Someof the conclusions that support Melton's studies to combat the theory of international satanic conspiracy include:

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* The existence of a large number of nonconventional religions, such as cults, that have nothing to do with occultism, much less satanism.

* The growth of witchcraft as a new religion and how it is confused with satanism. Melton labels contemporary Wicca as a nature religion that places great emphasis upon the preservation of life and non- violence.

* Reports of cattle mutilations, which ignore the facts that most are mistaken observations of predator damage.

* The discovery of common symbols, such as an inverted cross, pentagrams, and bloody altars, which lead investigators to con- clude that satanic activity has taken place. However, no evidence of any conspiracy involving the kidnapping and transportation of children for ritual purposes has emerged.

* Fantasies of people who make "confessions" of their involvement on satanic cults.Typically, they cannot supply independent corrobora- tion of the stories.

Moreover,a good portion of the mis-information on satanism - which Melton says is really a "parody of religion" - comes out of evangeli- cal Christian publishing houses. With that bias, "it;s easy to see how misinformation breeds," he says.

Melton contends that opensatanic groups pose no publicthreat. If there is cause for concern, it would be the small, ephemeral satanic groups, mostly consisting of young adults or teenagers and possibly led by psychopaths or sociopaths. "These are the groups that cause immediate danger to themselves and society at large. That's where police should be concentrating their efforts," he says. "In the meantime, we've got to get out of this satanic mentality and get our labels straight."

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Why I Don't Believe The "Survivors" Of Occult Groups by Rowan Moonstone

Recently onthis echo, several people have taken Pagans to task for naysaying the Christian sources dealing with former practitioners of various occult disciplines. I have researched this area thoroughly for the past five years. I've bought or read all the Christian books on the subject that I can get my hands on. I have over 1,000 clippings in the files dealing with this subject, I've got over 100 audio tapes and 20 videotapes on this subject, and I've got reams of Christian litera- ture, and police training material to draw from. In addition to this, I grew up as a Southern Baptist and was a Sunday School teacher at the age of 16. I know whereof I speak when it comes to Christian sources.

I've also been a Witch for nigh on to 8 years now, and have net- worked with other Pagans all across the country, attended festivals in various states, and subscribed to many Pagan publications both in this country and abroad. I've read many books on modern and ancient Pagan religions, and can furnish a complete bibliography for anyone that's interested.

After a concentrated search through this material, I must conclude that most of the allegations of the "survivors" are fabricated and insupportable. In the rest of this report, I will give documented reasons why I believe this to be true.

6-17-82 -Province Victoria Bulletin - "A misunderstanding appeared to be the root of a satanic scare in Victoria this weekend, police sources said Wednesday. Police, hospitals and human resources ministry workers had gone on the alert following a report that a satanic group was planning Tuesday to sacrifice a human baby. The report came through the child abuse prevention HELP line in Vancouver. Victoria police said they had traced the source of the report to a church group in Vancouver. The group apparently had heard rumors of a rise in satanic activities in Victoria and had prayed that no atrocities would occur. Somehow someone interpreted that to mean that a sacrifice was actually planned, police said. That was the report that got to the HELP line. However, Tuesday passed peacefully with no evidence of any satanic activity. " 5-4-86 - New York Times-" Derry Knight told an astonishing story about his membership in a secret Satanic cult called the Sons of Lucifer and his heroic efforts to take over the leadership of the cult to free himself and 2,000 members from the coils of the devil. As he told it, it was an incredibly dangerous mortal struggle he was waging against the most evil forces in the universe, personified by some prominent politicians, including Viscount Whitelaw, the deputy Prime Minister, who were, he said, the secret masters of Britain's Satanic orders ... In little more than a year, before Mr. Knight's activities aroused the suspicions of Bishop Eric Kemp of Chichester, who called in the police fraud squad, the support group contributed at least $313,000 to the anti-Satanism struggle. A jury that convicted Mr. Knight April 25 of 19 counts of fraud heard that much of the money raised by Mr. Baker had been spent by his supposedly struggling friend on call girls, fast cars, and a life of dissipation."

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January 1988 New York Folklore"Satanism, Where are thefolklorists? by Phillips Stevens, Jr. p 12 ( Mr. Stevens is referring to a murder of a 13-year =old girl in this incident) "While preparing me for the taping of some commentary to be aired locally following the National Geraldo Rivera TV special on Satanic cults on October 25, 1988, an investigative reporter for a Buffalo TV station was discussing That incident [the murder]. There were 13 people at that party, he said, the murdered girl being the 13th. Since the murder, six of the party goers had committed suicide.....I noted that it was strange that six suicides with such a factor in common had not been reported in the news; how did he know the details? The mother of the most recent suicide had told him. ...I advised him to wait and check out the facts before airing this story; he called me a few days later saying no, the other suicides could not be confirmed."

1-19-89 Joplin Missouri Globe News (front page) - "Jasper County Sheriff Bill Pierce said he had no figures available on how much time and money that department has spent investigating claims. He cited a November case as an example of the fruitless searches that have been undertaken because of claims eventually fount to be false. ...a Blytheville, Ark. woman told authorities there she had watched satanic cultists cut the stomach of an infant, pour gasoline on the baby, and set it on fire....After agreeing to take a polygraph examination, the woman admitted the story was false. She told deputies she made the false accusations to get attention."

3=6=89 - HoustonChronicle - "A Houston -area womanwho claims to be a former satanic priestess and has told audiences she witnessed the ritualistic murder of an 8-year-old Tomball girl has left law enforce- ment officers frustrated in their attempts to investigate her allega- tions. 'We have no homicide to link it to. Why she would make those claims and then be hesitant to talk with authorities is reason to question her motives,' Harris County Assistant D.A. Casey O'Brien said" The previous three messages should tell you why I don't believe in the hysteria being generated. If anyone wants to see the entire articles that these quotes were taken from, send a SASE with 3 stamps to P. O. Box 1842, Colorado Springs, Co 80901. BB Rowan

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"22 Commandments" For The New Age Ann Waldrum

1. You shall learn of Honesty and attempt to heal your fear of it, to use this in daily living. 2. You shall learn to Love Unconditionally--beginning with your- self. 3. You shall help all people in your worlds come to physical heal- ing. 4. You shall dwell on things of high and pure energy in others and self to change Earth. 5. You will learn and practice Pure Service -- unconditional and with love energy. 6. You will release Judgment into the Void--You will see, identify and choose for yourself Only. 7. You will Recognize One God --the God that corresponds to your vision. 8. You will destroy no one in any way -- through gossip -- through killing their gifts -- discouraging self love by injuring the physical body by foreign substance -- incorrect foods -- incorrect labor. 9. You will use your mind in the way the Source prepared -- by faithfulness of prayer -- by study and spiritual growth. 10. You will learn self discipline so that you respond to the Earth with wisdom. 11. You will take full responsibility for your own life -- blaming no other. 12. You will seek to learn about your God -- seeing the Connection clearly. 13. You will be known for your Gentleness, your Loyalty, your Kindness, according to your beliefs. 14. You will grow in Peace by change of attitude and understanding of others. 15. You will learn to respond and act from the Highest Center of Inner God -- the Love Response. 16. You will learn to Love All Mankind by seeing the Highest in all people without exception. 17. You will promote the healing of Mind, Body, and Spirit by teaching and living the belief in Man's Divinity. 18. You will show faithfulness in your study of yourself and your persona (masks) in order to Free All Parts of Self. 19. You will Live your life as ordained by your faithfulness to the Truth, as you understand the Truth. 20. You will Speak in Love, Honesty and Wisdom. 21. You will Think in Love, Honesty and Wisdom. 22. You will live in Moderation (Balance) in All Areas of your life.

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Theforegoing was delivered on July 20, 1989, through the trance- mediumship of Carla Neff Gordan by the Spirit Guide "Mary." Mary stated that these ideas will also be released through other mediums in six different areas of the world. In preface to these "Commandments" Mary said the following:

"Youare a loving,connected community oflike-minded souls assist- ing through our inner connection. You are becoming a profound source of awakening for your world. These rules are to open your hearts, to teach you self-love, to calm your emotion to help you to live in reality that you have wished. To grow, first you must become a source of service. There must be a difference in earth because you have walked here. Now is the time of shifting your energy into a higher place through unconditional love. A part of your purpose is to heal the earth through holy, or wholeness, relationships. You will begin now."

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Risk Assessment Within The Craft Community By Weyland Smith

There seems to betwo schools of thought within the "Craft Com- munity" concerning the dangers faced by Pagans in general and witches in particular. One school thinks that we are now in the Age of Aqu- arius and that all danger has passed. The other camp seems to feel that we are beset with dangers and that our only safety lies in remaining "the hidden children of the Goddess", telling no one of our religious faith (including our fellow practitioners), and being ready to fly or fight on a moment's notice. Who's right? Do we know? Have we even tried to find out?

On theone hand, we live in a countrywith a Bill of Rights. Times have certainly changed since witchcraft was a hanging offence in Massachusetts. People have been known to proclaim their faith and live unmolested. On the other hand, there are about 3 million people in the United States who profess themselves to believe that the Bible is the literal word of God. If Leviticus says "Thou shalt not suffer a witch to live.", then there should be 3 million people out there ready to drag me out of my house and kill me.

Fortunately, the answer does not lie with either extreme and therefore our reaction should likewise avoid either extreme position. We live in a world beset by dangers. We could be in a traffic ac- cident. We could have our house burglarized. Our child could be abducted on the way home from school. We could be struck by lighten- ing. Do we stay home, guard the house and family and avoid living? Of course not!

What we DOis to act in sucha way as to recognize therisks we run and to minimize them. We try to live in reasonably safe neighborhoods. We keep good locks on our doors. We drive defensively and wear seat belts. We teach our children to run from threatening situations. This isn't paranoia, just good sense.

Is thereany danger that we as witches and pagans might be sub- jected to another violent suppression? Any Jew with an eye to recent history would tell you that of course there is! Is that danger great here in this country? Not at present, but we do live in a world subject to rapid changes. Within my lifetime, people of Japanese extraction in this country were summarily rounded up and shipped off to remote camps. This action was contested all the way up to the Supreme Court to no avail.

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So what should we do?

Well for a start, recognize that there is SOME residual risk whenever anyone takes an ethical position. We must understand that this risk is present whether we think it should be so or not. Further, we must each decide what level of hazard we are personally willing to run and to which we would subject our families. Finally, we should avoid doing anything which might subject ourselves and those around us to risks when such risks are avoidable. Especially, we should respect one another's right to manage his own dangers. Just because I choose to take a risk doesn't give me the right to endanger you!

Should wereturn to living ourlives under perpetual cover?I hope not. But I do respect the individual rights of my brothers and sisters of the Art to each make that decision on their own. It is on this middle ground where I suggest we should all try to live for the present.

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Supreme Court And Peyote (Articles)

The following 13 messages, retrieved from PeaceNet, discuss the recent Supreme Court ruling permitting states to prohibit sacramental use of peyote. Supreme Court Continues Chipping Away At Citizen's 1st Amendment Rights, Part 1. Excerpts fromthe following articledetailing the April17th ruling by the US Supreme Court which decided that Native Americans could no longer use peyote in their religious practices: "For all practical purposes,a majority of the SupremeCourt has eliminated the Free Exercise clause of the First Amendment from our Bill of Rights," said American Jewish Congress Executive Director Henry Siegman. "The court's decision in the peyote case can have the most far- reaching consequences for all religions, but primarily for religious minorities," continued Siegman. "It is precisely such minorities the Bill of Rights sought to protect, for it is they who are particularly vulnerable to the depredations of momentary and localized majorities." Dr.Robert L. Maddox, executive directorof Americans United for Separation of Church and State, said the "Smith" ruling is cause for concern... "We are concerned," he continued, "that this ruling will have a negative effect on minority religions. Mainstream faiths will probably have little difficulty getting the exemptions they need; smaller groups with less political influence will have a tougher time of it. That is unfortunate. Religious freedom should not be left to the whim of state and federal lawmakers.

"No one wants anarchy in the name of religion," headded, "but do we really want more and more government regulation of religion? What bothers us most is the movement away from individual liberty and toward statism--whatever the government wants, goes." [2] The following article appeared in the June 1990 issue of "Church and State", a publication of Americans United for Separation of Church and State, 8120 Fenton St., Silver Spring, MD, 20910, and is reprinted here w/permission.

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The Day 'Sherbert' Melted by Rob Boston Discarding A 27-Year-Old Test For Religious Liberty Cases, The Supreme Court Says Government May Restrict Religiously Motivated Conduct Alfred Smithconsiders himselfapolitical; he's noteven registered to vote. But, in light of what the Supreme Court did April 17, the 70- year-old Oregonian is ready to jump into politics in a big way. The highcourt ruled 6-3 thatday that Native Americansdo not have a constitutional right to use the drug peyote during their religious ceremonies. Smith, one of the plaintiffs who helped bring the case before the nation's highest court, is angry enough to take his fight to the polls. "I'm encouraging all peopleto register and vote thisyear," Smith said. "This is the time for it. I have never voted before because I don't care to condone the system, but I have made a stand here with this case." The political route Smith proposes may be one many members of minority religions are forced to take in the future, thanks to the Supreme Court's decision in the "Employment Division v. Smith" case. The justices' ruling marks an abrupt shift in free exercise jurisprud- ence, granting government broad new powers over religious practices. What makes the "Smith"decision so significant is thatin reaching it five justices voted to abandon the court's doctrine of "compelling state interest," a move with far-reaching implications for religious liberty. In a nutshell, the 27-year-old doctrine says that the government can restrict religious freedom only when it proves there is a compell- ing interest to do so and that there is no less intrusive alternative available to achieve the state's goals. The judicial rule grew out of the 1963 "Sherbert v. Verner" decision and is usually called the "Sherbert" Test. Inthe recent peyote case the court rejected the "Sherbert" stan- dard in favor of a much narrower test, holding that government may offer religiously based exemptions from generally applicable laws if it chooses, but it is under no constitutional obligation to do so. Wrote Justice Antonin Scaliafor the majority, "We havenever held that an individual's religious beliefs excuse him from compliance with an otherwise valid law prohibiting conduct that the State is free to regulate."

Scalia went on to say that applying the doctrine of compelling state interest in the peyote dispute and similar cases would create "a private right to ignore generally applicable laws [which would be] a constitutional anomaly." Rigorous application of the "Sherbert" approach, he said, would be "courting anarchy."

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Later in the opinion, Scalia admitted that the ruling will force minority religious groups to seek relief from oppressive laws by lobbying elected officials, and some may fail in their efforts. But he excused this as unavoidable. "It may fairly be said," observed Scalia, "that leaving accommodation to the political process will place at a relative disadvantage those religious practices that are not widely engaged in; but that unavoidable consequence of democratic government must be preferred to a system in which each conscience is a law unto itself or in which judges weigh the social importance of all laws against the centrality of all religious beliefs." The court majority acknowledged that judicial exemptions from neutral laws have sometimes been granted for religious reasons. But, Scalia argued, such exemptions have generally been granted in conjunc- tion with another constitutional right--such as free speech. He called these examples "hybrids" and implied they are special cases. Other than that, said Scalia, the only legal disputes where the "Sherbert" analysis has been applied consistently and usefully are unemployment compensation rulings, such as the line of decisions approving jobless benefits for workers who are fired for refusing to work on their sabbath.

Ironically the "Smith" case involved just such an unemployment controversy. It started in 1984 when Smith, a Klamath Indian, and another man, Galen W. Black, a non-Indian, were fired from their jobs as drug counselors after the agency they worked for learned the pair had used the drug peyote during ceremonies in the Native American Church.

The Council on Alcoholand Drug Abuse Prevention Treatment(ADAPT) had a policy stating that all employees must be drug free. Smith and Black thought an exemption would be made for their religious use of peyote, a mild hallucinogen derived from some cactus plants, but ADAPT officials saw things differently: Both men were dismissed.

When Smithand Black subsequently appliedfor unemployment bene- fits, they were turned down. Officials with the state Employment Dvision said the two had been fired for misconduct and therefore did not qualify. The duo took the case to the courts. Fouryears later the OregonSupreme Court ruledthat the ceremonial use of peyote is permissible under state law and is even protected by the First Amendment. The Supreme Court's recent action overturns that decision. The "Smith" majority drew upon a somewhat unusual alignment of justices. Scalia, Chief Justice William Rehnquist and Justices Anthony Kennedy and Byron R. White were predictable allies. All four have argued for a narrower reading of the First Amendment's religious liberty clauses. Justice John Paul Stevens, however, provided the key fifth vote. Stevens, often thought of as a member of the court's liberal wing, favors a strict separationist reading of the Establishment Clause, but has argued in past cases for a less expansive reading of the Free Exercise Clause.

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Justice Sandra Day O'Connor concurredin the "Smith" outcome, but wrote a separate dissent that accused the majority of going too far. "Although I agree with the result the Court reaches in this case, I cannot join its opinion," asserted O'Connor. "In my view, today's holding dramatically departs from well-settled First Amendment jurisp- rudence, appears unnecessary to resolve the question presented, and is incompatible with our Nation's fundamental commitment to individual religious liberty." The free exercise of religion, O'Connor added, is a "preferred constitutional activity," entitled to "heightened judi- cial scrutiny." The "Sherbert" Test, she continued, has worked well to "strike sensible balances between religious liberty and competing state interests."

Justices Harry A. Blackmun, William J. Brennan Jr. and Thurgood Marshall indicated agreement with O'Connor's opinion, although they said they would have gone further and upheld the Native American Church members' claim. The court's liberal wing criticized the maj- ority for "mischaracterizing this Court's precedents" and engaging in a "wholesale overturning of settled law concerning the Religion Clauses of our Constitution."

Wrote Blackmun, "One hopes that the Court is aware of the conse- quences, and that its result is not a product of over-reaction to the serious problems the country's drug crisis has generated." The justice insisted that ritual peyote use by Native Americans could be tolerated without jeopardizing the nation's campaign to curb drug abuse. He noted that the federal government allowed the Roman Catholic Church to employ sacramental wine at masses during Prohibi- tion.

Said Blackmun, "Ido notbelieve the Foundersthought theirdearly bought freedom from religious persecution a 'luxury,' but an essential element of liberty--and they could not have thought religious in- tolerance 'unavoidable,' for they drafted the Religion Clauses precis- ely in order to avoid that intolerance."

Even though the case dealt with the sensitive issue of drug use, several religious organizations had sided with the Native American Church members, most notably the American Jewish Congress, which filed a friend-of-the-court brief in support of Smith and Black.

"For all practical purposes, a majority of the Supreme Court has eliminated the Free Exercise clause of the First Amendment from our Bill of Rights," said AJC Executive Director Henry Siegman.

"The court's decision in the peyote case can have the most far- reaching consequences for all religions, but primarily for religious minorities," continued Siegman. "It is precisely such minorities the Bill of Rights sought to protect, for it is they who are particularly vulnerable to the depredations of momentary and localized majorities."

Three weeks after the decision the AJC and an extraordinarily diverse coalition of religious and civil liberties groups filed a petition for rehearing before the Supreme Court. The petition urged the justices to hear the case again so the organizations will have the opportunity to address their free exercise concerns in friend-of-the- court briefs.

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Groups joining the AJC include: the Baptist Joint Committee on Public Affairs, the National Council of Churches, the National As- sociation of Evangelicals, People for the American Way, the Pres- byterian Church U.S.A., the American Civil Liberties Union, the Christian Legal Society, the American Jewish Committee, the Unitarian- Universalist Association, the General Conference of the Seventh-day Adventist Church, the Worldwide Church of God and the Lutheran Church, Missouri Synod. Americans United for Separation of Church and State also signed the petition.

Attorney OliverS. Thomas of theBaptist Joint Committee saidit is important that religious and civil liberties groups have the oppor- tunity to express their views to the court. He said the court's abandonment of the "Sherbert" Test could have a wide impact.

"Taxation ofchurch assets, regulationof church schoolsand child- care centers, zoning and other land-use questions are all areas of the law where we've relied upon the compelling state interest test to provide churches with exemptions," Thomas told the Baptist Press. "With a stroke of his pen, Justice Scalia has overturned 27 years of legal precedent and made the 'first liberty' a constitutional step- child."

The Rutherford Institute, a conservative legal aid group that frequently litigates free exercises cases, was also dismayed by the ruling. Said Institute President John W. Whitehead in a press state- ment, "Justice Scalia's opinion rejects the notion that free exercise of religion is a preferred right. Rather, in most situations it is valid only when coupled with another constitutional right.

"Armed with this opinion, a state may draft a law that violates religious liberty, claim it is `religiously neutral' and those af- fected by it may have no recourse under the Constitution."

Constitutional scholars wereparticularly amazed that themajority in the peyote case relied heavily on "Minersville School District v. Gobitis," a 1940 Supreme Court decision that said Jehovah's Witness children in public schools could be forced to say the Pledge of Allegiance. "Gobitis" was overturned three years later in the "Ba- rnette" decision and has been roundly criticized ever since as one of the court's biggest mistakes. Observed Douglas Laycock, law professor at the University of Texas, "The court repeatedly quotes "Gobitis" without noting that it was overruled in "Barnette," and without noting that it triggered a nationwide outburst of violence against Jehovah' s Witnesses. Until the opinion in this case, "Gobitis" was thoroughly discredited."

But not all courtwatchers were chagrined by the ruling. Jules B. Gerard, a constitutional law professor at Washington University in St. Louis, told Religious News Service there has been a lot of overreac- tion. Gerard said the decision "overturns very little" and accused those who have protested it of "hysterical talk."

Bruce Fein, a conservative constitutional scholar, went even further, applauding the ruling in a column in "The Washington Times." Fein wrote, "It is both counter-intuitive and contrary to American political experience to suppose the "Smith" ruling portends an epitaph for religious tolerance and accommodation in generally applicable

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legislative enactments. And when religion must yield to secular law, the former continues to prosper." Fein went on to saythat religions can drop fundamentaltenets and still survive, pointing out that the Church of Jesus Christ of Latter- day Saints (the Mormons) in 1890 dumped its support for plural marriage after the Supreme Court refused to allow the practice for religious reasons. Conservative columnist George Will also was pleased with the "Smith" decision. "A central purpose of America's political arrange- ments is the subordination of religion to the political order, meaning the primacy of democracy," he observed. "The Founders, like Locke before them, wished to tame and domesticate religious passions of the sort that convulsed Europe....Hence, religion is to be perfectly free as long as it is perfectly private--mere belief--but it must bend to the political will (law) as regards conduct." However, Dr. Robert L. Maddox, executive director of Americans United for Separation of Church and State, said the "Smith" ruling is cause for concern. "If a majority ofthe justices did not believe theNative American Church members had a valid claim, they could have rejected them by relying on the doctrine of compelling state interest," said Maddox. "But a majority chose to go much further, effectively weakening the protection the court has extended to religious free exercise.

"We are concerned," he continued, "that this ruling will have a negative effect on minority religions. Mainstream faiths will probably have little difficulty getting the exemptions they need; smaller groups with less political influence will have a tougher time of it. That is unfortunate. Religious freedom should not be left to the whim of state and federal lawmakers. "No one wants anarchy in the name of religion," he added, "but d we really want more and more government regulation of religion? What bothers us most is the movement away from individual liberty and toward statism--whatever the government wants, goes." The decision has already had a practical consequence for one minority faith. Just six days after the "Smith" ruling, the justices, by a 7-2 vote, ordered the Minnesota Supreme Court to reconsider a recent decision it made exempting an Amish group from complying with a highway safety law.

Members of theOld Order Amish had protesteda state law requiring them to display orange safety triangles on their horse-drawn buggies. The Amish said the bright symbols violated their belief in a plain lifestyle. The Minnesota high court agreed in 1989, but now may be forced to reverse the "State v. Hershberger" decision in light of the "Smith" ruling. In Eugene, Ore., meanwhile, Al Smith has no more faith in the courts. After joining about 100 people in a protest of the decision that bears his name at a Eugene federal building April 20, Smith told reporters he is backing proposed legislation suggested by state representative Jim

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Edmunson of Eugene thatwould allow Native Americans touse peyote in religious rituals in Oregon. If that fails, Smith said, the Oregon Supreme Court could decide Native American peyote use is permissible under the state constitution. Smith told"Church & State" heis also working withNative American groups in the United States that are considering filing a protest before the International Court of Justice (commonly called the World Court) in The Hague, Netherlands. "The UnitedStates is saying theoriginal people of thisland can't worship," Smith told Church & State. "We were worshipping a long time before the white man ever set foot on this turtle island.

"The issue is not dead, by no means," continued Smith. "I'm not giving up; I have committed no crime. It's not a crime to pray in the old way." KOYAANISQATSI ko.yan.nis.qatsi(from theHopi Language) n.1. crazy life. 2.life in turmoil. 3. life out of balance. 4. life disintegrat- ing. 5. a state of life that calls for another way of living.

__________________ Excerpts from the following article analyzing the effects the US Supreme Court ruling on the Native American Church's use of peyote as being illegal: -------------------------------- Native American churchmembers stripped oftheir rights underthe Constitution are now subject to the will of the legislative branch of our state and federal governments. Not an enviable place for Indian people; as a distinct racial and religious minority Indians have always had an uphill struggle in the halls of Congress and elsewhere to have their rights recognized and respected. The legislativebranch ofany governmentis anexceedingly unusual place for individuals to look to have their rights under the First Amendment vindicated. Courts are traditionally looked to as protectors of these rights, against majoritarian legislatures. Justice O'Connor, in a separate concurring opinion which joined the result of the majority but sharply criticized its method, reasoned that "the First Amendment was enacted precisely to protect those whose religious practices are not shared by the majority and may be viewed with hostility."

As a result of "Smith," minority religions, in Justice Scalia's opinion, may be at a disadvantage in the political arena. But that is, in his estimation, "an unavoidable consequence of democratic govern- ment," preferable to "a system in which each conscience is a law unto itself." Justice Scalia had to strain to defend his decision, citing the need to prevent "anarchy" in our democratic society. Indian

people simply want to be left alone in our societyto worship the god of their choice. Is that asking too much? The Court's decision in "Smith" strips Indians of their pride and integrity, and makes many of them criminals in the eyes of the law. Only history will judge the Court's decision in "Smith;" but for now the remote specter of anarchy may very well have been the preferred choice.

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The following article appearedin the Spring 1990 issueof "Native American Rights Fund Legal Review", a publication of the Native American Rights Fund, 1506 Broadway, Boulder, CO 80302, andis reprinted here w/permis- sion. ------------------------ Supreme Court Deals Devastating Blow to Native American Church

by Steve Moore On Tuesday, April 17,1990, the United States SupremeCourt struck a gut wrenching blow to the religious lives of many of this country's Native Americans, in a decision which invites the return to an era of religious persecution one would hope a presumably enlightened and tolerant society such as ours had left behind. In the case of "Oregon Department of Employment v. Alfred Smith," Justice Antonin Scalia, writing for a five member majority, and describing the First Amend- ment's Free Exercise Clause as little more than a "negative protection accorded to religious belief," held that a member of a religious faith may not challenge under the free exercise clause of the First Amend- ment to the United States Constitution a legislature's criminal enactment of otherwise general application which produces infringement on a particular religious practice. In the "Smith" case this amounted to a challenge to the constitutionality of an Oregon drug law which the Court Interpreted as a general criminal prohibition on all uses of the drug peyote, considered by Indian members of the Native American Church as an essential sacrament, the physical embodiment of the Great Spirit. The Native American Church, which claims over 250,000 members nationwide, and additional Indian practitioners in Canada and Mexico, and which can be traced back archaeologically several thousand years in North America, was not absolutely destroyed or driven underground by the Court's action. The Court did not go so far as to rule that any state or federal law exempting the religious, sacramental use of peyote was an unconstitutional establishment of religion, at the other end of the religion clauses of the First Amendment. In the Court's terms, a peyote exemption, while constitutionally *permitted*, is neither constitutionally *required* or *prohibited*. A kind of con- stitutional limbo-land for the Native American Church and its members.

In real terms the decision leaves the fate ofthe peyote religion to the whim of majoritarian legislatures and Congress. Eleven states currently have exemptions on the statute books protecting the relig- ion; another twelve tie their exemption to a federal Drug Enforcement Agency regulation which rests on questionable foundation since the decision. A small handful of states, notably California and Nebraska, in which are located some of the largest Indian and Native American Church populations, have based their protection on court decisions. The others, and the federal government through Congress, have no statutory or common law protection. Indian reservation lands will provide some safe haven from possible prosecution, given the par- ticular Public Law 280 configuration in any given state, but problems of transportation of the sacrament into Indian country through "il- legal" territory will reduce peyote ceremonies to complex and danger- ous liaisons.

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Native American church members strippedof their rights under the Constitution are now subject to the will of the legislative branch of our state and federal governments. Not an enviable place for Indian people; as a distinct racial and religious minority Indians have always had an uphill struggle in the halls of Congress and elsewhere to have their rights recognized and respected. The legislative branchof any government is anexceedingly unusual place for individuals to look to have their rights under the First Amendment vindicated. Courts are traditionally looked to as protectors of these rights, against majoritarian legislatures. Justice O'Connor, in a separate concurring opinion which joined the result of the majority but sharply criticized its method, reasoned that "the First Amendment was enacted precisely to protect those whose religious practices are not shared by the majority and may be viewed with hostility."

A noted scholar of Indian law and philosopher, Felix Cohen, was quoted several decades ago as saying: "Like the miner's canary the Indian marks the shifts from fresh air to poison gas in our political atmosphere; and our treatment of Indians, even more than our treatment of other minorities, reflects the rise and fall in our democratic faith " Cohen's words become even more prophetic after the Court's decision in "Smith." The "Smith" decision may perhaps portend even greater persecution for other forms of Indian religious expression. Examples which come to mind include: the wearing of long hair by Indian students in public schools, and by Indian prisoners in federal and state prisons; missing school on a regular basis for cultural/rel- igious ceremonial purposes; the taking of game by Indians out season, when not otherwise protected by treaty; burning wood to heat rocks for sweat- lodge ceremonies, when burning is otherwise outlawed by local ordinance during times of high pollution; and body piercing as part of the Sun Dance ceremony. If these forms of religious expression are otherwise prohibited by general criminal laws, the First Amendment no longer provides a basis from which to claim protection from religious infringement. As with peyote use, reservation boundaries will provide a buffer from the application of state law, except where Public Law 280 legitimizes intrusion. As a result of "Smith," minority religions, in Justice Scalia's opinion, may be at a disadvantage in the political arena. But that is, in his estimation, "an unavoidable consequence of democratic govern- ment," preferable to "a system in which each conscience is a law unto itself." Justice Scalia had to strain to defend his decision, citing the need to prevent "anarchy" in our democratic society. Indian people simply want to be left alone in our society to worship the god of their choice. Is that asking too much? The Court's decision in "Smith" strips Indians of their pride and integrity, and makes many of them criminals in the eyes of the law. Only history will judge the Court's decision in "Smith;" but for now the remote specter of anarchy may very well have been the preferred choice.

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Statement From Pacific Northwest Church Leaders Who Support Indian Religious Rights Re: Employment Division, State of Oregon v. Al Smith, Galen Black, 88-1213 ----------------- The recentU.S. Supreme Court decisionregarding the sacramental use of peyote in Native American religious rites is unfortunate and deeply disappointing. We support the right of Native Americans to practice their religion as they have for centuries. We concur with Justice Harry Blackmun, who writing for the dissent, called the decision a "wholesale overturning of settled law concerning the religious clauses of our Constitution." The decision jeopardizes the fundamental right of all citizens to exercise freedom of religion free from government restraint. We will continue to work with Native Americans to help them protect their religious rights. The Most Rev. Raymond G. Huthausen Archbishop of Seattle Roman Cath- olic Archdiocese of Seattle

The Right Rev. Vincent W. Warner, Bishop Episcopal Diocese of Olympia

The Most Rev. Thomas Murphy, Coadjutor Archbishop Roman Catholic Archdiocese of Seattle

The Rev. John Boonstra, Executive Minister Washington Association of Churches

The Rev. Calvin D. McConnell, Bishop United Methodist Church Pacific NW Conference

The Rev. W. James Halfaker, Conference Minister Washington-Idaho Conference United Church of Christ

The Rev. Lowell Knutson, Bishop NW Washington Synod Evangelical Lutheran Church In America

The Rev. Dr. William B. Cate, President Director Church Council of Greater Seattle

The Rev. Gaylord Hasselblad, Executive Minister American Baptist Churches of the Northwest

These church leaders issued an apology to Indians that was carried in the Winter 1988 NAF Legal Review

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Channeling For Fun And Prophet Farrell J. McGovern Channelling is one of the more popular parts of what is call the "New Age". It is also one of the most controversial aspects of this movement. To properly channelsomeone, be itMarylin Monroe, AliesterCrowley (I have been told this doesn't work well...) or Divine, one must know something of this person. The easiest way is by reading about this person. Autobiographies are the best, of course, but biographies, news reports, or even old photos are almost as good. You need some connec- tion... InPagandom, and Wicca, popular beingsfor channelling are various aspects of the God and the Goddess. Again, one must know as much as possible about the Lady or Lord that you are going to bring into yourself for the enjoyment, edification and education of the others in the Circle with you. The most popular source of information on Gods and Goddesses is again in books. Since there are many aspects of deities, there is a great deal of literature about these beings. Most of this literature that is over a couple of hundred of years old is usually in the form of Fables or Epics, which have more literary content than reality. One could easily call these works Docu-dramas, but they are still fiction. "But..." I hear you ask,"How can they channel these beingsif all they know about them is fictional?" Well, there seems to be enough consensus on certain deities, but not on all. But these rituals work, as anyone who has attended the beautiful "Drawing Down the Moon" ritual of Wicca. So it seems to me that the idea of a "consensual reality" is created from the energies that all these people put into their concept of whatever God or Goddess they believe in. There are hundreds of thousands, maybe even millions of people who believe in Cerwdwin, Eris, Hecate, Cherenous, and others. But...are there not also millions of people who believe in Captain James T. Kirk? Arthur Dnt? Catwoman? Batman? Smurfs?.....or even Peewee Herman? Imaginesome Circle performing the DrawingDown The Moon ceremony, and due to a lack of concentration by the priestess, she channels, not Athena, but Marry Tyler-Moore?!?!?!? Or the priest channeling PeeWee Herman?!?!?! Weshall leave the furtherexploration of thisto some experimental coven...but please! If you manage to channel Papa Smurf....we DON'T want to hear about it!

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Bibliography Of Magick In Science Fiction Magenta Griffith

Abbey, Lynn Daughter Of The Bright Moon The Guardians

Anderson, Poul Operation Chaos Mermaid's Children

Blish, James Black Easter

Bradley, Marion Z Darkover series, especially The Forbidden Tower

Crowley, Aleister Diary of a Drug Fiend Moonchild

DeCamp, L. Sprague & The Complete Enchanter, Wall of Serpents Fletcher Pratt

DeLint, Charles Moonheart

Eddings, David Pawn of Prophecy Queen of Sorcery Magician's Gambit Castle of Wizardry Enchanter's Endgame

Farrar, Stewart Omega

Fortune, Dion Sea Priestess Moon Magic Winged Bull The Goat Foot God

Garrett, Randall Too Many Magicians Murder and Magic Lord D'Arcy Investigates

Heinlein, Robert A Stranger in a Strange Land Waldo & Magic Inc.

Kurtz, Katherine Deryni Rising Deryni Checkmate High Deryni Lammas Night

LeGuin, Ursula K A Wizard of Earthsea

Lovecraft, H. P. The Shadow out of Time At the Mountains of Madness The Strange Case of Charles Dexter Ward

Miesel, Sandra Dreamrider

Norton, Andre Witch World Series

Paxton, Diana Brisingamen

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Bibliography Of Magick In Science Fiction (cont.) Magenta Griffith

Sky, Kathleen Witchdame

Tolkien, J.R.R The Hobbit Lord of the Rings

Walton, Evangeline Island of the Mighty Song of Rhiannon Prince of Annwn The Children Of Lyr Wilson, Robert Anton & Illuminatus! Trilogy Robert Shea

Zelazny, Roger Chronicles of Amber

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Modified Assyrian Protection Spell

Ban! Ban! Barier That None Can Pass, Barrier Of The Gods, That None May Break, Barrier Of Heaven and Earth That None Can Change, Which No God May Annul, Nor God Nor Man Can Loose, A Snare Without Escape, Set for Evil, A Net Whence None Can Issue Forth, Spread for Evil, Whether It Be evil Spirit, or evil Fiend, or Hag-Demon, or Ghoul, or Robber-Sprite, Or Phantom, or Night-Wraith, or Handmaid of the Phantom, Or Evil Plague, or Fever-Sickness, or Unclean Disease, Or That Which May Do Harm in Any Form or Fashion Which Hath Attacked the Shining Waters of Ea, May the Snare of Ea Catch It; Or Which Hath Assailed the Meal of Nisaba, May the Net of Nisaba Entrap It; Or Which Hath Broken The Barrier Let Not the Barrier of the Gods, The Barrier of Heaven and Earth, Let It Go Free; Or Which Reverenceth Not the Great Gods, May the Great Gods Entrap It, May the Great Gods Curse It; Or Which Attacketh the House, Into a Closed Dwelling May They Cause It To Enter; Or Which Circleth Round About, Into a Place Without Escape May They Bring It; Or Which is Shut In By the House Door, Into a House Without Exit May They Cause It To Enter; With Door and Bolt, a Bar Immovable, May They Withhold It; Or Which Bloweth In at the Threshhold and Hinge, Or Which Forceth a Way Through Bar and Latch, Like Water May They Pour It Out, Like a Goblet May They Dash It to Pieces, Like a Tile May They Break It; Or Which Passeth Over The Wall, Its Wing May They Cut Off; Or Which Lieth in a Chamber, Its Throat May They Cut; Or Which Looketh In at a Side Chamber, Its Face May They Smite; Or Which Muttereth In a Chamber, Its Mouth May They Shut; Or Which Roameth Loose In an Upper Chamber, With a Basin Without Opening May They Cover It; Or Which at Dawn is Darkened, At Dawn To a Place of Sunrise May They Take It. Out With You! Spirits of Fear, Spirits of Death! Give Way to the Sun and the Moon! For This is a Place Made Safe! Bright Blessings and Peace Upon Us! And All Who Reside Here, Let None Enter Here Unbidden, Keep Harm and Fear Far from This Place, May God and Goddess Bless Us! So Mote It So! So Mote It Be!

1740

"This should be performedon the night of the full moon, and is a very intricate spell. All portals and doorways should be open, includ- ing closet doors and windows, Then, as you start, close every closet and cabinet door, making the sign of the banishing pentacle with your wand, your athame, or your hand (a stick of patchoili incense may be substituted). Music should be light. Use a goodly amount of commanding incense as well as patchouli and sandalwood. Once you have done the closets and cabinets, go from window to window outlining the banishing pentagram on each one, and close AND LATCH each window. Remember to close and latch your fireplace, as well, perhaps burning some incense there. Once the windows are secured, do inside doors, then when you reach the entry ways, state the last ten lines. If performed correct- ly, you will notice the difference in atmospheres from the outside compared to the inside, the moment you walk into the house or apart- ment." --Avon, Sysop, Sanctuary BBS Okay, that's how I got it. Here's what happened when we performed it. I had pulled one of my partners intothis with me, and we did itthe night after the full moon, being as how we didn't get home in time the night OF the full moon (being across town and having to stay the night as our friends were very tired). We also didn't use patchouli incense, as I dislike it, opting for sandalwood instead with the commanding incense. Several times, though I had talked to said partner about what to do when I was speaking, I still had to pause in the recitation to tell him what to do. So, there were breaks in concentration. WITH ALL THIS, we still got an apartment that feels much happier. This buil- ding, just since we moved in a year and a half ago, has seen an axe murder on the lower floor, a shooting on the upper floor where we are, two police break-ins on drug raids, several shootings in the back alley, and two stabbings on the sidewalk near the building. Bad vibes. Now it's better.

Here's the downfalls--if you can call them that. This is supposedto, at least how I interpretit, clear out EVERYTH- ING in your house to start fresh. We had a ghost cat before. We still have her now. Also, we now have two dark brown, heavily fanged...THIN- GS...hovering in my kitchen, worshipping my fridge. You think I'm kidding. I'm not. Scared the hell out of me when I first noticed them; eventually, I broke down and went into the kitchen. When they didn't attack, I moved near the fridge. "It's a refrigerator," I said. They gave back a sort of sub-vocal "Wow..." I opened said fridge. "It's still a fridge," I said. They looked in; seemed even more impressed. I have NO idea why. Also, once I looked down from my computer, feeling watched, and noticed another dark brown thing, all rags and big feet and big eyes. His whole being radiated shock and surprise when I looked down; again, I caught a sort of sub-vocal "WHAT??!!??", and he vanished. Poof. That's been it, but it's interesting. Did these slip in due to the changes or due to the lack of concentration? No harmful thing is in this apartment now; of that I'm sure. So how are these new residents explained?

Anyway, that's it. Hope you have fun with it... :>

1741

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Rosicrucianism Julia Phillips

Esoteric Legend: the Rosicrucians were founded by Pharoah Thothmes III in the fifteenth century BC. The Holy Roman Emperor Charlemagne was said to have founded a Rosicrucian lodge at Toulouse in the 9th century AD, and in 898 AD a second lodge was founded. Around 1000 AD a group of heretical Catholic monks established the first Rosicrucian college which flourished until the 16th century. It has also been claimed that the Brotherhood of the Rose Cross was founded by Templars after their order was disbanded by Pope Clement.

Historical story: The Fama Fraternitatis appeared in 1614 (written in 1610), describing the foundation and purpose of the Society (Broth- erhood) of the Rose Cross. This related that a Father CRC, born in 1378, a German, poor but from a rich and noble family, made a pilgrim- age to Jerusalem. He remained at Damascus through ill-health, and studied there. He later travelled to Damcar, where he was trained by the Arabs, and translated the book "M" into the Latin tongue. He then travelled to Fez, and after two years to Spain, where meeting with ridicule, he returned to Germany.

After five years he calledthree of his bretheren to him,bound them by an oath, and then founded the "Fraternity of the Rose Cross". They later initiated another four members, and decided to spread the word to other countries. Their by-laws were that they should heal the sick without charge; wear the clothes of the country they visited; every year upon a certain date should meet, or be represented, in the "House of the Holy Spirit"; each should search for a worthy replacement for when he dies; that the letters R.C. would be their mark; that the Order would remain secret for 100 years. It was later also decided that burial places would be kept a secret.

It is known thatJohann Valentin Andreae, a Germantheologian, wrote at least one of the so-called Rosicrucian documents, but how much can be laid at his door is not known. It is also an esoteric legend (with some grounds in fact) that whilst an historical character called Andraea did in fact exist, that the Rosicrucian writings attributed to that person were in fact the work of Sir Francis Bacon. The three major objects of the Rosicrucian Fraternity are:

1) The abolition of all monarchical forms of government and the substitution therefor of the rulership of the philosophic elect. (This demonstrates that the Rociscrucians are, in fact, Platonic, despite their proclaiming themselves Christians.)

2) The reformation of science,philosophy and ethics. (Materialarts and sciences are shadows of the divine wisdom; only by penetrating the mysteries of nature can man attain reality and understanding.)

3) The discovery of the Universal Medicine, or panacea, for all forms of disease. In 1646 Elias Ashmoleand astrologer William Lilly foundeda Rosicr- ucian lodge in London based upon a utopian ideal of the creation of a new Atlantis. 1742

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SPRING EQUINOX 1990

Circle cast by the HP Old God: HP Young God: Priest Earth: Priest Air: Priest Fire: Priestess Water: Priestess Everyone else may choose to take the role of an animal of their choice. Young God is blindfolded and bound (three cords), and stands in the middle of the circle. Everyone else holds hands, and circles around deosil chanting:

Io Pan! Io Pan! Io Pan Pan Pan!

until HPS changes the chant to the Ekos; finish arms up.

HPS and Priestess make an archway, which everyone else passes through, moving as their chosen animal, chanting, "chop, chop, chop, chop etc." Every so often, HPS and Priestess drop their arms around one person, and whenever they "capture" one of the four elements, they hold them and the chanting stops. A riddle is then asked by each of the elements:

Air: What is whispered on the wind? Fire: What is the kiss of fire? Water: What is the secret of the serpent? Earth: What lies at the centre of the labyrinth?

If Young God answers satisfactorily, a cord is removed. The blindfold is removed last. When the blindfold has at last been removed, HP will step forward to present the wand to arm the Young God.

HP says:

"You are now come to your manhood, and must be armed. Will you accept the wand, this symbol of your power?"

Young God: "I will"

HP: "Then you must take it from me!"

And so saying, runs away. Young God catches him, and they fight for the wand. Young God wins, and holds the wand aloft in triumph.

Young God and HPS then perform cakes and wine. 1743

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BELTANE 1987

Coven of the Serpent's Eye

Declamation: Rufus Harrington Invocation of the Young God: Prudence Jones Invocation of the May Queen: Rufus Harrington Responses to the invocations: Paul Greenslade and Jacky Salter The Blessing of Love: H. Rider Haggard The Union of God and Goddess: Rufus Harrington and Julia Phillips The Beltane Charge: Julia Phillips

Temple set up as follows:

Altar set up, and ritual weapons as usual One extra sword One extra chalice of wine and dish of cakes Candles and incense Maypole in the centre of the Temple Green Cord

Roles:

HPS#1 Blessing the Union HPS#2 Invocation to the God PS#1 The May Queen PS#2 Swordbearer PS#3 Swordbearer PS#4 Handmaiden HP#1 Declamation, invocation to the May Queen and . Blessing the Union HP#2 The Young God

Casting the Circle:

All present will be purified and consecrated, and the circle will . be cast by the HPS and HP.

The HPS and HP will ask everyone to assist in the invocation to . the quarters. Those who have athames should collect them from the . altar at this point. After the Northern Quarter has been invoked, . the group should all face centre while the HPS performs the . invocation to Spirit.

This completes the casting of the circle. 1744

THE RITUAL

The ritual will commence with a meeting dance. Everyone should . link hands (male/female as far as possible), and move slowly in a . deosil motion following the chants initiated by the HP and HPS. When she feels the time is right, the HPS will break the circle, . and lead everyone in a meeting dance, where each man and woman kiss as they pass. When everyone has greeted one another, the . circle will be re-formed by the HPS, and finish with the EKO . chant.

HP#2 and PS#1 will stand at the maypole, facing the altar. HPS#2 will stand at the altar facing them, and the rest of the . group will seat themselves around the maypole in a horseshoe . shape, with the end nearest the altar left "open". HP#1 will read . the declamation:

Deep within the dream of silence Blood and passions born beyond, Gather at the serpent's calling, Echo to its siren song.

For deep within the cauldron's darkness Two hearts ache to join as one, Must answer to the serpent's laughter; Dance within its spiral song.

For blood is called, and passions gather: Drum beat rhythms call the blood To dance the paths of passion's power, To sing for joy, for life, for love.

Within the shadows of a clearing Deep within the silent green, Revealed through a veil of moonlight, Caught beside a crystal stream.

A woman from the land of beauty Dances in the silver light, Entranced within a web of silver Woven by the serpent's light. The serpent's laughter, song of shadows, Echoes through the spinning web, Weaving dreams with songs of silver, Calling sacred fires long dead.

Within her body, flames awaken Beauty and her passions need Power and a desperate yearning, Calling to the serpent's seed. 1745

Within the ancient forest shadows, Roots and boughs that weave and dream, re-echo to the serpent's laughter, Weaving webs of dancing green. The serpent's song now calls the Hunter; Beast Lord, Master of the Woods. Calls the Stag Lord from the shadows, Woodland's Master, Lord of Love.

She dances now, her passions spiral, Calls her love into the night; He flies upon the wings of laughter, Led on by her silver light.

Flesh and sinew, man and muscle, Loins that ache now hear her call. She hears the Hunter's horn of power, Hears his cry and hunting call.

The Stag Lord stalks within the clearing, She turns to flee, but cannot run. Transformed she spreads herself for passion, Calling with her silver song. Both their bodies rage with passions, Beasts now dance within their blood. Their eyes now flash with love's own lightning As flesh now kindles warm for love.

Her thighs remember mothers' movements, Moments from her mother's birth, Cries of silver golden laughter Plough within the fertile earth.

Their song and cry a single moment, Pain, and yet a single joy, As Earth unites a single sunlight Lust fulfilled, reborn as joy.

HPS#2 will now perform invocation to the Young God:

God of the meadow, God of the hill, God of the sap and of our true will: Thee I invoke as Spring awakes, Thee I invoke as the blossom breaks.

Come young God, come come with the fire, Lissome and leaping, alive with desire. Come with the pipe and come with the drum, With the heartbeat's pounding, come God come! 1746

O seeker of joy, O hunter of pleasure, Come enter the ring, tread the pagan measure. Be here in Thy servants, be here in Thy Priests, Be here in the flesh, and join in the feast!

Io Pan, Io Pan, Io Pan Pan Pan, etc.

Young God responds:

"Response"

HP#1 will now perform the invocation to the Goddess as May Queen:

"Invocation to Goddess"

May Queen Goddess responds:

I who am the fragrant spring air, And the soft breeze that refreshes the earth; The cool spring rain, the sudden shower That nourishes the earth. The source of all joy and love, The Goddess of all new beginnings, Answer your call, And once more I walk upon the earth. Seek for me; I am all around you.

HPS#2 will now acknowledge the arrival of the God and Goddess:

Spring has sprung! The God has made the world seem young again. The blossom blows, The Goddess lets the world know joy again.

May Queen now breaks away from the God, and he must chase and capture her. (Anything spoken at this point should be spontaneous). The group should form a spiral from the maypole, going out to a circle, leaving a space between each person for the May Queen and Young God to pass in and out in their "love chase". While this goes on, the group should play tambourine, bodrhun, bells and Abo sticks in a lively rhythym. The God should event- ually capture the Goddess through his realisation that hunting is not the way to her heart!.They should embrace and kiss, and then kneel to receive their crowns: PS#2 and PS#3 will collect these from the altar, and place the crown of flowers on the Goddess' head, and the crown of leaves upon the God's head. PS#2 and PS#3 should then collect the swords from the altar, and stand either side of the altar holding the blades of the swords down. PS#4 should collect a bouquet of flowers, and present these to the Goddess. The God and Goddess should now lead PS#4 and the rest of the group around the Temple in a simulation of their journey to the Blessing of their Union. At a given signal, PS#2 and PS#3 will stand in the North, and make an archway with their swords through which the God, Goddess and Handmaiden will pass. As they do so, HP#1 says: 1747

Hail to our King and Queen! For love fulfills an ancient law, Born before the Gods and Men, Decreed of old when all was still.

HPS#1 and HP#1 will be standing at the altar, and the God and Goddess will kneel to receive the blessings of their predecessors (ie, the God and Goddess of the previous cycle). The Goddess will hand her bouquet to the Handmaiden, who will replace it upon the altar.

HPS#1 reads the Blessing of Love:

Love is like a flower in the desert. It is like the aloe of Arabia that blooms but once and dies; It blooms in the salt emptiness of life, and the brightness of its beauty is set upon the waste as a star is set upon a storm. It hath the sun above that is the spirit, and about it blows the air of its divinity.

There is only perfect flower in the wilderness of Life: That flower is love!

There is only one fixed light in the mists of our wanderings: That light is love!

There is only one hope in our despairing night: That hope is love!

All else is false. All else is shadow moving upon water. All else is wind and vanity. Who shall say what is the weight or measure of love? It is born of the flesh, it dwelleth in the spirit. From each doth it draw its comfort. For beauty it is as a star. Many are its shapes but all are beautiful, and none know whence that star rose, or the horizon where it shall set. And I say unto you, that every man and woman is a star, and therefore, every man and woman is love. 1748

HP#1 and HPS#1 perform the Blessing of the Union. HP#1 says:

Dancers to the Gods of Love, We bless you in these sacred signs:

[Perform blessings, loosely bind hands with cord]

Spread your blessing on the land, Fulfill with love the ancient law: Fruit and corn for man and beast, And love for evermore.

[remove cord]

HP#1 and HPS#1 assist the God and Goddess to rise with a kiss. PS#2 and PS#3 replace their swords upon the altar, and pick up a dish of cakes and a chalice of wine. They hand the wine to the God, and the cakes to the Goddess, saying:

Please bless this food and wine into our bodies, bestowing health, wealth, love and compassion, and that deep joy which is the knowledge of Thee.

They step back while the God and Goddess bless the wine and cakes. The "Io Evohe" chant is initiated by HPS#1 and HP#1, and everyone else joins in. (Note: this is a joyful celebration of the good things of the Earth which the God and Goddess provide for us, so the chant should be lively.) The Handmaiden then steps forward to receive a cake, and a sip of wine. She is followed by PS#2 and PS#3, and then the rest of the group ending with HPS#1 and HP#1, who take the wine and cakes, and offer them to the God . and Goddess, then replace them upon the altar.

The God and Goddess now embrace around the maypole, and everyone . takes a ribbon (male/white, female/red) to dance around. Minstrel . now plays the maypole dance, and everyone begins: men go in a . widdershins direction, female in a deosil one. The dancers go . under the first person, over the next, under the next, and so on . until the ribbons are used up. The dancers must then unwind the . maypole, so everything is reversed (tip: keep watching your own . ribbon!) 1749

After the dance has ended, Young God and May Queen are released from the Maypole (!), and they read the Beltane Charge:

YG I am the burning flame of inspiration Bringing light and life to the world:

MQ I am the burning flame of love Which creates light and life in the world: YG I am the rushing stream, sweeping all before me:

MQ I am the deepest ocean, taking all within me:

YG I am the swiftest wind that carries the seed:

MQ I am the gentlest breez which kisses the land:

YG I am the mighty mountain which caresses the stars:

MQ I am the smallest leaf which falls in the forest glade:

YG I am He! The Lord of Life and Death; The Keeper of the Gates, the Hunter and the hunted:

MQ I am She! Queen of the darkness and the light; Guardian of the Veil, the Mystery of Creation:

YG/MQ Together we stand, and in the power of our love shall the wheel turn.

They now perform Cakes and Wine - servers step forward to assist.

The Feast

TO END THE RITUAL

HPS#1 READS THE BLESSING PRAYER

All take their athames, and support the HP and HPS as they thank, and bid farewell to the Quarter Guardians.

Formal Grounding of the Power.

All present make their farewells to each other, and leave the Temple. 1750

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C A N D L E M A S 1 9 8 7

Coven of the Serpent's Eye Declamation: Rufus Harrington

Invocation of the Mother: Paul Greenslade

Response of the Mother: Adapted by Prudence Jones from an original by Vivianne Crowley

Invocation to the Crone: Rufus Harrington

Response of the Crone: Julia Phillips

Welcome to Spring: Mike Pinder

Welcome to the Virgin: Prudence Jones

Dance of the Elements: Prudence Jones and Julia Phillips

Initiate's Ceremony of Adapted by Julia Phillips from Illumination: traditional Gardnerian source

Charge of Brigid's Fire: Adapted by Rufus Harrington Temple set up as follows: Veil across northern quarter Altar set up, and ritual weapons as usual Candles and incense Cauldron in centre of Temple Brighid Doll Sistrum White silk veil for Virgin Wrist and ankle bells for each Priestess Large white candle, placed in cauldron Symbols of the elements:

One athame (or dagger) } One wand } These should be placed ready One chalice } upon a small altar, One pentacle } adjacent to the main altar One black egg } 1751

Roles: HPS-1 Goddess - Crone Aspect HPS-2 Goddess - Mother Aspect PS-1 Goddess - Virgin Aspect HPS-3 Spirit HP-1 Declamation and Invocation to Crone HP-2 Invocation to Mother PS-2 Eastern Quarter (Air) PS-3 Southern Quarter (Fire) PS-4 Western Quarter (Water) PS-5 Northern Quarter (Earth) (Note: it is essential that the first six roles be taken by experienced initiates only)

Casting the circle: All present will be purified and consecrated, and the circle will be cast by the HPS.

The HPS will ask everyone to assist in the invocation to the quarters. Those who have athames should collect them from the altar at this point.

After the Northern Quarter has been invoked, the group should all face centre, while the HPS performs the invocation to Spirit. This completes the casting of the circle. THE RITUAL

PS-1 will go behind the veil, and put on the white silk veil.

HPS-1 and HPS-2 will stand side by side in the centre of the Temple. PS-2, 3, 4, and 5 will take up their positions at the cardinal points of the Temple, and the Priests will stand between the Priestesses, ensuring polarity. HPS-3 will stand in front of the main altar.

HP-1 will read the declamation:

Child of the Spinning Serpent, Daughter of the morning star; Startled from the depths of silence Wakens vision's Silver Star. Starting cold from depths of nightmare, Shadows passing on the land; Tears of silver, iced and shining These she sheds upon the land. 1752

For deep within the night of vision There the coiled serpent stirs, Calling from the cauldron's darkness, Singing with the song of stars. For there she sees a frozen river, There beholds a land of ice, And sees an ancient mother mourning, Tears that quickly turn to ice. And sees herself, the youthful virgin, Reach that river; frozen, cold, Shining in the crystal moonlight Seeming like a silver road.

Across the waters, there the mother; Ancient Queen of the Shining Night; Standing in the silver darkness Lit by icy crystal light.

Reaching out across the darkness, Silver arms across the ice, Two hands touch above the waters, Reach across the frozen night. But now the serpent song of starlight Calls across the cauldron's night; Their hands a bridge across the silence, Darkness shatters into light.

As sunlight calls across the waters Rising from the shining east, Cries of joy that echo terror Crack as silent ice release. Now hear the cry of mourning mothers; Hear the joy of pain released: Dull ache deep within the waters Calling to the stirring beast. For now behold the icy rivers Touched by sunlight, turned to blood; See the waters flowing freely Through the gates of land and love. 1753

HP-2 will move forward, and perform the invocation to the Mother aspect of the Goddess upon HPS-2:

I call to you, Mother of all, Queen of our most secret dreams. From dark and starlit heavens, And deep within the fertile earth: Come to us crowned in glory - Come! I invoke you, and call upon you; By the fertile earth and pregnant moon: Come! Descend upon the body of Thy Priestess.

HPS-2 responds: I am thy Goddess: Before the beginning of time was I. I made the mountains into peaks, And laid with soft green grass the valleys and the meadows. Mine was the first foot which trod upon the earth, And where I walked there sprang forth flowers. Mine was the voice which gave rise to the first song, And the birds listened, and heard, and made return. In the beginning of time I taught the sea its song, And mine were the tears That gave forth the first rains. Listen and hear Me! For it was I who gave birth to you, And in the depths of my earth You will find rest and rebirth. I will spring you forth anew, A fresh shoot to greenness. Fear Me; Love Me; Adore Me! Lose yourself in Me. For I am the cup of the wine of life: I stir the senses; I am the power. 1754

HP-1 will now perform the invocation to the Crone aspect of the Goddess upon HPS-1: Ancient Mother born of silence, Silver Queen of spiral ice; Hear the serpent's song of starlight Call across the cauldron's night. A name, a call, a key of shadows; An ancient song from an ancient dream Echoes deep within the darkness, Calls Thee from the depths unseen. For now I see Thy crystal spiral, Now I see the crystal web, Shining in the cauldron's darkness, Bringing life and bringing death. And now I call upon Thee, Ancient Mother, To descend upon this the body of Thy servant and Priestess. HP-1 bows down before HPS-1 HPS-1 responds: Who calls to the Queen of the Night? (HP: "A worshipper") Who calls to the cutter of the thread? (HP: "The Spinning Serpent") Who calls to the Mother of the Serpent? (HP: "A lover") Who calls to the Mistress of the Spiral Castle? (HP: "Life itself") If that man has not fear in his heart, let him stand and face me now. (HP rises) You have called, and I have answered, and now I shall teach thee a mystery: That if that which thou seekest, thou findest not within thee, thou wilt never find it without thee. For behold, I have been with thee from the beginning, and I shall be with thee at the end. Blessed Be. 1755

HP-1 returns to his place in the Temple. The Mother and Crone will now "arm" each of the female guardians with the relevant elemental weapon: The Crone will take an athame from the altar, hand it to the Mother, who will present it to the Eastern guardian. The wand will be given to the Southern guardian, the chalice to the Western guardian, the pentacle to the Northern guardian, and the black egg to Spirit. Crone and Mother will now approach the veil: the Crone will part the veil, and say: As the white eagle of the north is flying overhead, And the browns, reds and golds of autumn lie in the gutter, dead. Remember then that summer birds with wings of fire flaying, Came to witness spring's new hope, born of leaves decaying. As new life will come from death, love will come at leisure: Love of love, love of life, and giving without measure Gives in return a wondrous yearn of a promise almost seen. Live hand in hand, and together we'll stand On the threshold of a dream. During this, the Mother leads the Virgin to the centre of the circle, and on the last line, all three stand hand in hand. Then the Mother unveils the Virgin saying: Welcome Virgin to Life! Welcome Virgin to Spring! Let life spring from thine heart, And out thine eyes. Let joy behold the dawn. The Crone now instructs the Priests to turn away, as they may not witness this stage of the female mysteries. The Priestesses start to slowly circle deosil about the circle in The Dance of the Elements. While this is going on, the Mother and Crone will explain to the Virgin the significance and power of each of the elements. 1755Note:1755 This is an integral part of the ritual, but cannot be written as it is performed spontaneously by the Mother and Crone. The format is basically as follows: Mother: I give you the power of your intellect Crone: I give you the power of beginnings Mother: I give you the power of decision Crone: I give you the freedom of air and so on, remaining with each element as long as desired. 1756

On command from the Crone, the Dance will cease, and each Priestess will return to her respective position. Now, the Mother will take the Virgin to each Priestess in turn, starting with the East, where she will be presented with the elemental weapons. (ie, armed with her potential). After each presentation, the Virgin will replace the weapon on the altar, to signify her understanding and acceptance of this knowledge. Both Virgin and Mother will return to the cauldron, where the Crone will present the Virgin with the Bride Doll, which she will accept, and place upon the altar. She then returns to the centre, and looks into the cauldron, where she now finds a sistrum, which she picks up and shakes joyfully shouting "Bride is Come, Bride is Welcome!" This is the cue for the Priests to face centre once more. HP-1 starts playing the Bodrhun, and HPS-3 leads the dance. The Mother and Crone link hands around the Virgin in a symbol of protection. Everyone chants 1756"Bride is Come, Bride is Welcome"1756 as the dance increases in tempo, and then HPS-3 will initiate the Witches' Rune when she feels the time is right. The dance will finish with arms held aloft, and then the Virgin will break out from between the Mother and Crone, and take the cauldron candle to the altar, where she will light it from one of the altar candles. She will turn to face the group while HPS-3 leads the Initiate's Ceremony of Illumination.

The virgin now returns to the East, where she reads The Charge of Brigid's Fire. I am She of the golden hair, Queen of the white hills, Rider of the white swan, and now stand at the threshold of my glory. I bring with me three gifts of fire: the first is the flame of Inspiration that is kindled within the heart of the seeker. The second is the flame of purification; the cleansing flame of truth. The third is the flame born of the fires of love that brings the seed of hope to all life. Virgin now performs cakes and wine with a Priest of her choice. The feast. TO END THE RITUAL All take their athames, and support HPS-1 as she thanks, and bids farewell to the Quarter Guardians. Formal grounding of the power. All present make their farewells to each other, and leave the Temple.

1757

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IMBOLG 1992 JULIA PHILLIPS

Temple in darkness, apart from the Yule log in the centre. Brigid in her bed on the

small altar. Lots of unlit candles in sand pots around the room. All enter as usual,

and the Circle is cast in the normal manner. After the central invocations, HP says:

Awake O Earth from your slumbers! Awake O Sun and restore the Earth! Mother - we are

in darkness.

HPS picks up a jug of water, and pours it into the cauldron saying:

The waters are broken. The ice melting towards Candletime. Blood has been along the

track, but now the ways are clear of death. Old and grey I was, but here in the

mystery of the waters I am renewed. For I am the one you sought, but could not find.

For I was singing to my child unseen, beneath the hills of birch and rowan.

HPS takes the asperge, and all circle around her chanting the Witches Rune. She

asperges each person as they pass, and on the last round, hands each person a white

candle. When everyone has a candle, the circling stops, and HPS lights the main

candles and says:

The darkness of winter is passing: the Earth awakens once more from its slumbers;

the Virgin walks among us again, and brings Her blessings upon the land and upon our

lives.

Priest and Priestess step forward and remove the cover from Brigid's bed, revealing

the Virgin. Everyone shouts:

Brigid is Come! Brigid is Welcome!

1758

HPS takes a light from the Yule log and says:

Let the inner light bear fruit in our own lives, even as the Earth bears the first

flowers.

I am Brigid: She of the Golden Hair; Queen of the White Hills, and rider of the

White Swan. I bring three gifts of fire. The first is the flame of creation; of the

poet and artist; of the lovers' passion for union with the beloved. The second is

the flame of purification and testing, the flame of truth. With this flame all dross

and weakness are made clear and cleansed from thee, so thou become like a true and

tested sword. The third is the greatest of all, for it is the healing flame born out

of the love that gives all, the maker of peace and harmony. But I do not give these

gifts one by one; I give them as a whole in the form of the growing Sun.

Everyone then lights their candle from the Yule log, and starts to circle deosil,

lighting the candles around the room as they go, chanting:

Thus we banish winter, thus we welcome spring;

Say farewell to what is dead, and greet each living thing.

When all the candles are lit, everyone places their candle in a sand pot, and the

chanting ceases.

HPs and HP bless cakes and wine.

1759

---

S A M H A I N 1 9 8 6

Coven of the Serpent's Eye

Declamation written by Rufus Harrington Invocation to Horned God written by Doreen Valiente Response of the Horned God written by Paul Greenslade Consecration of the seeds written by Jim Kitson

Temple set up as follows:

Veil in northern quarter Cauldron in centre, with charcoal blocks ready lit Stereo ready with taped music A dish of corn seeds on the altar One pot of earth for each person Pomegranate on altar Candles, incense and ritual weapons as usual Floor tom-tom drum

Roles:

HPS The Goddess HP The Horned God Priest To consecrate the seeds P or PS Ritual drumming

Casting the circle:

The Circle will be cast by the HPS The HPS will invoke the quarters: while she does so, each person . should face the quarter being invoked, and direct power to the . quarter with their athame (or other if they have no athame). The . group should all face centre, forming a circle after the . invocation to the northern quarter, and hold both arms aloft . while the HPS calls upon the Lord and Lady to join with the . celebrations. This completes the casting of the circle. .pa.

The Ritual:

HPS wearing black silk robe and veil stands at the altar, . facing the group, who are seated. 1759The HP reads the declamation:1759

Iced legions of the damned Call and dance the songs of madness; Hollow hills re-echo to the silent cries of night, For dancing flames now turn to shadows, Winds and madness call the night, And just a single light in darkness Stands before the veil to fight.

1760

And so the Goddess stood in darkness, Tear stained cheeks lashed by rain, Turned to face the veil of darkness, Turned to face the world of pain. Alone, an outcast, branded traitor; She it was who killed the land.

To save the land from age and darkness, To save the land from fear and death, For love of life she sought to conquer, Sought to stay the hand of death.

But in her love and in her madness She summoned death into the land; Summoned death to fight the darkness, Thus it was destroyed the land.

Cracked silver lightning; shattering darkness, Revealing eyes, and visions born beyond. Iced visions of light, Echoes of dying laughter chill and cool the blood. Storm clouds tearing sky and screaming, Battles fought at heaven's gate, Fly upon the winds of madness, Seek the silver key of fate.

HPS: SILENCE! An end must be made!

For there are three great events in the life of man: Love, Death and resurrection in the new body, and magic controls them all. For to fulfil love you must return again at the same time and place as the loved one, and you must remember and love them again. But to be reborn, you must die and be ready for a new body; and to die you must be born, and without love you may not be born, and so is formed the spiral of creation, and this is all the magics.

The group now stand, and when everyone is facing the HPS, she assumes pentagram position. The ritual drummer takes his position, and the Priest who is taking the role of the Horned God switches on the music tape, blows out the northern quarter candle and moves behind the veil. Silence while the tape of "The making of Bloduedd" is played, as this is the invocation the the Goddess in her transformation aspect. (Note: the tape is allowed to continue playing, as this is the only item on the tape, the remainder being blank.) The HPS turns to face the altar, and holds aloft the sword. As she does so, the drummer plays a steady rhythm. The HPS moves to the centre of the circle, facing the veil; the group arrange themselves behind her, all facing the veil. The HPS points the sword at the veil, and the group hold aloft their arms for the invocation to the Horned God.

1761

HPS says:

By the flame that burneth bright O Horned One, We call Thy name into the night, O Ancient One! Thee we invoke by the moon led sea, By the standing stone, and the twisted tree. Thee we invoke where gather Thine own, By nameless shrine, forgotten and lone. Come where the round of the dance is trod, Horn and hoof of the goat foot God! By moonlit meadow and dusky hill, When haunted wood is hushed and still, Come to the charm of the chanted prayer, As the moon bewitches the midnight air. Evoke Thy powers that potent bide, In shining stream and secret tide, In fiery flame and starlight pale, In shadowy hosts that ride the gale. And by the fern brakes, fairy haunted, Of forests wild and woods enchanted; Come O come to the heart beats drum, Come to us who gather below, When the pale white moon is climbing slow, Through the stars to the heavens height, We hear Thy hooves on the wings of night! As black tree branches shake and sigh, By joy and terror we know Thee nigh. We speak the spell Thy power unlocks, At solstice, sabbat and equinox. Word of virtue, the veil to rend, From primal dawn to the wide world's end!

(As the invocation proceeds, the drummer speeds his rhythm to suggest the sound of hoofbeats, and after the final line of the invocation, he suddenly reverts to a simple, slow four beats for the entrance of the Horned God.)

P#1 responds from behind the veil:

I am the Dread Lord of the Shadows: God of life and giver of life. I open wide the veil through which all must pass. The gate is open between the worlds And all who would enter on this night are welcome. Come spirits; departed ones; brethren from our past and present Join us in the hunt tonight.

During his response, he parts the veil, and then fastens it open in some way, as the veil between the worlds remains open until closed by the Horned God at the end of the ritual.

1762

As he finishes speaking, he enters the Temple, and proceeds to move in a widdershins direction, and the drummer plays a rhythm according to the speed and movement of the Horned God. The Horned God then takes the hand of one of the group (female), and she takes the hand of the next male, and so on until all the group except for the HPS and drummer are dancing with the Horned God. This represents the Wild Hunt, and the drumming and dancing should reflect the feeling of this. At a prompt from the Horned God, the group will stop dancing, and seat themselves on the floor facing inwards around the cauldron. The drummer will join them, and the HPS will bring a pot of incense, from which she will take a handful and throw it into the cauldron. she will then pass the incense to the HP, who will also throw some into the cauldron, and will pass it to his neighbour, and so on around the circle until each person has thrown some incense into the cauldron. There is now a period of meditation, where everyone thinks about the past year, and those who may have passed over during that time. It is also a time for joining with our loved ones who have gone beyond, and who we invite to return to us for the night. When the HPS feels that long enough has been spent on this part of the ritual, she will signal that everyone should end their meditation.

P#2 shall now rise (also PS#1 if designated), and approach the altar where he/they will perform the consecration of the sacred seed.

P#2 says:

Bounded by a shell then? Secure in the vice of the earth, a unity waiting.

And outside? Cold, wet loneliness, the comfort of death.

And above? The agony of birth and growth, total struggle in total night.

O Gaia! Smile upon your children, set free the seed of life and joy.

So Mote It Be!

When this has been completed, P#2 takes some of the seeds, and energises them with his own hopes and desires for the coming year, and then plants them in one of the prepared pots. The rest of the group do likewise, commencing with 1762PS#11762 if designated, and following male/female if possible. The Horned God and Goddess do not plant seeds at the altar. When the last person has planted their seeds, and all are seated again, the 1762Horned God1762 approaches the altar, and slices the pomegranite in half, and holds both halves in one hand. He picks up some seeds and charges them with his hopes and desires for the coming year, but does not plant them at the altar. He holds them in his hand, and then he calls to all the spirits who followed him through from beyond the veil to return with him now, and moving in a deosil direction, circles around the Temple finally ending up beyond the veil again. He calls to the Goddess to join with him once more, and she has such love for him that she willingly leaves her life this side of the veil, and of her own free will joins once more with her consort. She rises, and goes to the altar to collect and charge her own seeds, which she then carries with her as she moves around the Temple, finally joining the Horned God behind the veil. He closes the veil between the worlds once more, and to symbolise her willing descent to the Otherworld, the Goddess eats one half of the pomegranate. She and the Horned God then plant their seeds.

The northern quarter candle is relit by the person nearest to it.

1763

At this point, 1763PS#1 and P#21763 approach the altar, and perform the consecration of cakes and wine, in which all participate bar the HPS and P#1 behind the veil, as they are "no longer of this world". After cakes and wine, 1763HPS and P#11763 rejoin the circle for the feast, no longer "Horned God and Goddess".

TO END THE RITUAL:

Each quarter is thanked and bidden to depart by HPS All present make their farewells to each other, and leave the Temple.

The Rite is ended.

1764

---

Y U L E 1984 Julia Phillips

Circle is cast and Quarters erected. HPS: We now stand at the turning of the year. Dark Lord: Spring, Summer, Autumn, Winter, All fades and passes, day to night. Dark Lord extinguishes candles leaving only altar candles alight. HPS: Let us dance for the long year's end, for the sun sets quickly in the West, and we begin the long night of hope. Coven do Wheel or Cord dance widdershins about the cauldron chanting: Time and Death, Life and Seasons, All must pass, All must change. Star Child now leaves the circle, and stands behind the veil in the North. HPS stands at the cauldron in the centre, wearing a black veil. HPS: I am the Hag who engendered you all; I am the Three and the One who is here; I am the log that is ripe for burning; In my end is your hope of beginning. HPS now lifts the cauldron aloft and presents it to each quarter. She returns to the centre, and lights the cauldron candle, from which she lights a quarter candle for each member of the coven. The quarter candles are placed in their respective quarters. Narrator: This is the night of the Solstice; the Mother Night. Now darkness triumphs, and yet gives way and changes to light. Time stops, and all wait while the cauldron of the Dark King is transformed into the infant Light. We watch for the dawn when the Mother again gives birth to the sun, who is the bringer of hope and the promise of summer. Holly gives way to Oak, the Wren to the Robin, Old to New. Narrator: We stand now in the long night, we pray for the sun's return. In darkness and shadows the Great Mother groans. The Mother labours to bring forth the sun from her pain. From her cries of labour comes forth our cries of welcome; from her toil and anguish our hope is reborn. Let us now call forth the Great Mother, and the Lord of Life, her husband and son.

The Star Child emerges from behind the veil, and lays at the feet of the HPS. The HPS points to the Star Child and proclaims: Behold the Child! Here lies our king!

1765

The HPS crowns the Star Child with a crown of misteltoe. She removes her veil and announces: I am the Mother who brought forth the child; I am the inspiration, and I am the rebirth. Narrator: You are the ecstasy of the blessed You are the light of the sun's beams You are the lordly door of welcome You are the guiding star Yours is the step of the roe on the hill Yours is the step of the white-faced mare Yours is the grace of the swimming swan You are the jewel in each mystery Coven now do Wheel or Cord dance deosil about the cauldron chanting: Power of soil and power of air, Power of fire and power of water, Power that spins the wheel of birth, Spins the wheel of joy and mirth, Spins the wheel of sun and moon, Push, push, push, Open the gate. Power of spell and magic free, Eternal power that binds the sea, Weaves the web of infinity, Light of dark and light of day, Speed the spokes fast on their way, Push push push - ah ah Open the gate, So Mote It Be! HPS now invokes the Lord of Misrule into the circle. He is challenged upon entry by the Dark Lord, and must explain who he is, and why he is there. The Lord of Misrule is now in charge of the circle, and may behave as he sees fit. At some point, he must take the burdens of the coven for the previous twelve moons and pack them in his bag. Cakes and Wine. The Lord of Misrule must be ritually hunted as a wren to bring about his downfall. The coven mime hunting the wren chanting, "Burn the bush, hunt the wren" When he is discovered, the coven point their athames at his neck to symbolise his death. Close ritual.

1766

---

"LEGITIMACY" IN THE CRAFT, a conversation

--------------------------------------------------------------------- (117) Sun 25 Apr 93 11:16 By: Khaled To: Lana Re: things St: ----------------------------------------------------------------------

L> What rituals do you think I would have to do to become "letigimate" L> ....(do I have to be "initiated" in other words... )!

That rather depends on who you want to recognise you as legitimate. There's a

wide variance of opinion as to what makes a witch, a Witch or a Wiccan. If you open

your heart to the Lady and commune (speak with your heart, not necessarily in words)

with her often, she will eventually adopt her as one of her special Children (the

"inner", or Lady's, initiation). Her adoption will cause changes to your spirit and

way of looking at things that will be obvious to those of us who share it, as its

presence in others will become obvious to you after you've awakened to her touch

(unfortunately, it's one of those things

that doesn't make much sense until you've *been there*).

Most of us here accept the Lady's initiation as the mark of a true Witch

(capitalised to denote the priest/ess, as opposed to the folk mage or witch). I

gather that the majority of those posting here think of Wiccans and Witches as one

and the same, though many of us think of Wicca as a particular subset of Witches

(i.e. all Wiccans are Witches, but not all Witches are, or even wish to be, Wiccan).

1767

For those of us who see them as different (I'm one of them), you will need to

be formally adopted into a Wiccan clan to be a *Wiccan* Witch. Some traditions

permit self-adoption into their clans, some (Gardnerians and their near kin in

particular) recognise you as Wiccan only if you've been adopted by an authorised

Elder of the clan in question. Then again,there's a few diehards who don't

recognise anyone but members of their own clan as Wiccan.

Which brings us back to square one -- it depends on whose recognition you're

looking for. Most will accept your legitimacy *as a Witch* based on the quality of

your rapport with the Lady. And the way to develop that is to spend a lot of time

in her company, whether with like-minded others in a coven or quietly by yourself.

A large minority will accept you *as a Wiccan* based on whether or not you have

passed through a human rite of passage (confusingly, also called initiation)

adopting you into a Wiccan clan. Be sure you know the

family that wishes to adopt you before accepting: this time you get to *choose* your

relatives . Those who insist that only *they* have the Truth, and therefore only

they are legitimate aren't really worth wasting your time worrying about, IMHO.

1768

L> I was wondering if you HAD to belong to a coven in order to L> practice, or to be "letigimate", so to speak.

As Ayesha mentioned, what matters is that you spend time in the Lady's company,

and "listen" to what she has to say, "feel" what she has to show. Even amongst

crusty old Gardnerians such as myself, there's no need to be a member of a coven to

practice your Craft, nor does resigning from a coven invalidate your initiation(s).

We prefer to work in covens, because we generally prefer the company of our brethren

in Circle, but there's no law that says we *have to* if we feel like being alone, or

have no choice in the matter. Gardnerian

*initiations* are done by a coven, and one normally has to be a candidate for

membership in that coven in order to be initiated (by us). This is by no means

invariable, but initiating someone you don't want in your coven is considered

tasteless at best, a betrayal of your sacred trust at worst.

So, no, you don't HAVE to be a member of a coven to be seen as legitimate. And

since my own opinion is that the weakest link in a coven is its weakest solitary,

I'd encourage you to continue to do some solo work, even if you DO join a coven.

But what would I know, I'm just a 3rd [big grin]. Blessings on your path, whichever way you choose to go...

K

1769

---

The Meaning of Witchcraft Gerald B. Gardner P.265 Appendix I

THE MAGICAL LEGEND OF THE WITCHES.

Now, G. (the Witch Goddess) had never loved, but she would solve all the Mysteries, even the Mystery of Death; and so she journeyed to the Nether Lands.

The Guardians of the Portals challenged her, "Strip off thy garments, lay aside thy jewels; for naught may ye bring with ye into this our land."

So she laid down her garments and her jewels, and was bound, as are all who enter the Realms of Death the Mighty One. (Note: There was a Celtic custom of binding corpses. The cord which had bound a corpse was useful in learning the "second sight.")

Such was her beauty that Death himself knelt and Kissed her feet, saying, "Blessed be thy feet that have brought thee in these ways. Abide with me, let me place my cold hands on thy heart."

She replied, "I love thee not. Why dost thou cause all things that I love and take delight in to fade and die?"

"Lady", replied Death, "tis Age and Fate, against which I am helpless. Age causes all things to wither; but when men die at the end of time I give them rest and peace, and strength so that they may return. But thou, thou art lovely. Return not; abide with me."

But she answered, "I love thee not."

Then said Death, "An thou received not my had on thy heart, thou must receive Death's scourge."

"It is Fate; better so", she said, and she knelt; and Death Scourged her, and she cried, "I feel the pangs of love."

And Death said, "Blessed be", and gave her the fivefold kiss, saying, Thus only may ye attain to joy and knowledge.

And he taught her all the Mysteries. And they loved and were one, and he taught her all the Magics.

For there are three great events in the life of man; Love, Death, and Resurrection in a new body; and Magic controls them all. For to fulfil love you must return again at the same time and place as the loved one, and you must remember and love them again. But to be reborn you must die, and be ready for new body; and to die you must be born; and without love you may not be born. And these be all the Magics.

1770

---

The Spiral Dance 1979; Starhawk p 159

The Goddess In The Kingdom Of Death

In this world, the Goddess is seen in the moon, the light that shines in darkness, the rain bringer, mover of the tides, Mistress of mysteries. And as the moon waxes and wanes, and walks three nights of its cycle in darkness, so, it is said, the Goddess once spent three nights in the Kingdom of Death.

For in love She ever seeks Her other Self, and once, in the winter of the year, when He had disappeared from the green earth, She followed Him and came at last to the gates beyond which the living do not go.

The Guardian of the Gate challenged Her, and She stripped Herself of Her clothing and jewels, for nothing may be brought into that land. For love, She was bound as all who enter there must be and brought before Death Himself.

He loved Her, and knelt at Her feet, laying before Her His sword and crown, and gave Her the fivefold kiss, and said,

"Do not return to the living world, but stay here with Me, and have peace and rest and comfort."

But She answered, "Why do you cause all things I love and delight in to die and wither away?"

"Lady," He said, "It is the fate of all that lives to die. Everything passes; all fades away. I bring comfort and consolation to those who pass the gates, that they may grow young again. But You are My heart's desire -- return not, but stay here with Me."

And She remained with Him three days and three nights, and at the end of the third night She took up His crown, and it became a circlet that She placed around Her neck, saying:

"Here is the circle of rebirth. Through You all passes out of life, but through Me all may be born again. Everything passess; everything changes. Even death is not eternal. Mine is the mystery of the womb, that is the cauldron of rebirth. Enter into Me and know Me, and You will be free of all fear. For as life is but a journey into death, so death is but a passage back to life, and in Me the circle is ever turning."

In love, He entered into Her, and so was reborn into life. Yet is He known as Lord of Shadows, the comforter and consoler, opener of the gates, King of the Land of Youth, the giver of peace and rest. But She is the gracious mother of all life; from Her all things proceed and to Her they return again. In Her are the mysteries of death and birth; in Her is the fulfillment of all love.

*Traditional Craft Myth

1771

---

A TRUE HISTORY OF WITCHCRAFT

updated through January 3, 1992. copyright (c) 1992 by Allen Greenfield. All rights reserved.]

"The fact is that the instincts of ignorant people invariably find expression in some form of witchcraft. It matters little what the metaphysician or the moralist may inculcate; the animal sticks to his subconscious ideas..."

Aleister Crowley The Confessions

"As attunement to psychic (occult) reality has grown in America, one often misunderstood and secretive branch of it has begun to flourish also -- magical religion..." J. Gordon Melton Institute for the Study of American Religion, Green Egg, 1975

"Curse them! Curse them! Curse them! With my Hawk's head I peck at the eyes of Jesus as he hangs upon the cross I flap my wings in the face of Mohammed & blind him With my claws I tear out the flesh of the Indian and the Buddhist, Mongol and Din..."

Liber Al Vel Legis 3:50 - 53

"If you are on the Path, and see the Buddha walking towards you, kill him." Zen saying, paraphrased slightly

"Previously I never thought of doubting that there were many witches in the world; now, however, when I examine the public record, I find myself believing that there are hardly any..."

Father Friedrich von Spee, S.J. , Cautio Criminalis, 1631

Having spent the day musing over the origins of the modern witchcraft, I had a vivid dream. It seemed to be a cold January afternoon, and Aleister Crowley was having Gerald Gardner over to tea. It was 1945, and talk of an early end to the war was in the air. An atmosphere of optimism prevailed in the "free world" , but the wheezing old magus was having none of it.

"Nobody is interested in magick any more!" Crowley ejaculated. "My friends on the Continent are dead or in exile, or grown old; the movement in America is in shambles. I've seen my best candidates turn against me....Achad, Regardie -- even that gentleman out in California, what's - his - name, AMORC, the one that made all the money.."

1772

"O, bosh, Crowley," Gardner waved his hand impatiently, "all things considered, you've done pretty well for yourself. Why, you've been called the `wickedest man in the world' and by more than a few. And you've not, if you'll pardon the impertinence, done too badly with the ladies."

Crowley coughed, tugged on his pipe reflectively. "You know" he finally ventured, "it's like I've been trying to tell this fellow Grant. A restrictive Order is not enough. If I had it all to do over again, I would've built a religion for the unwashed masses instead of just a secret society. Why, the opportunities! The women!"

Gardner smiled. "Precisely. And that is what I have come to propose to you. Take your BOOK OF THE LAW, your GNOSTIC MASS. Add a little razzle-dazzle for the country folk. Why I know these occultists who call themselves `witches'. They dance around fires naked, get drunk, have a good time. Rosicrucians, I think. Proper English country squires and dames, mostly; I think they read a lot of Frazier and Margaret Murray. If I could persuade you to draw on your long experience and talents, in no time at all we could invent a popular cult that would have beautiful ladies clamoring to let us strip them naked, tie them up and spank their behinds! If, Mr. Crowley, you'll excuse my explicitness."

For all his infirmity, Aleister Crowley almost sprang to his feet, a little of the old energy flashing through his loins. "By George, Gardner, you've got something there, I should think! I could license you to initiate people into the O.T.O. today, and you could form the nucleus of such a group!" He paced in agitation. "Yes, yes," he mused, half to Gardner, half to himself. "The Book. The Mass. I could write some rituals. An `ancient book' of magick. A `book of shadows'. Priest- esses, naked girls. Yes. By Jove, yes!"

Great story, but merely a dream , created out of bits and pieces of rumor, history and imagination. Don't be surprised, though, if a year or five years from now you read it as "gospel" (which is an ironic synonym for `truth') in some new learned text on the fabled history of Wicca. Such is the way all mythologies come into being.

Please don't misunderstand me here; I use the word `mythology' in this context in its aboriginal meaning, and with considerable respect. History is more metaphor than factual accounting at best, and there are myths by which we live and others by which we die. Myths are the dreams and visions which parallel objective history. This entire work is, in fact, an attempt to approximate history.

To arrive at some perspective on what the modern mythos called, variously, "Wicca", the "Old Religion", "Witchcraft" and "Neopaganism" is, we must firstly make a firm distinction; "witchcraft" in the popular informally defined sense may have little to do with the modern religion that goes by the same name. It has been argued by defenders of and formal apologists for modern Wicca that it is a direct lineal descendent of an ancient, indeed, prehistoric worldwide folk religion.

1773

Some proponents hedge their claims, calling Wicca a "revival" rather than a continuation of an ancient cult. Oddly enough, there may never have been any such cult! The first time I met someone who thought she was a "witch," she started going on about being a "blue of the cloak." I should've been warned right then and there. In fact, as time has passed and the religion has spread, the claims of lineal continuity have tended to be hedged more and more. Thus, we find Dr. Gardner himself, in 1954, stating unambiguously that some witches are descendants "... of a line of priests and priestesses of an old and probably Stone Age religion, who have been initiated in a certain way (received into the circle) and become the recipients of certain ancient learning." (Gardner, WITCHCRAFT TODAY, pp 33-34.)

Stated in its most extreme form, Wicca may be defined as an ancient pagan religious system of beliefs and practices, with a form of apostolic succession (that is, with knowledge and ordination handed on lineally from generation to generation), a more or less consistent set of rites and myths, and even a secret holy book of considerable antiquity (The Book of Shadows).

More recent writers, as we have noted, have hedged a good deal on these claims, particularly the latter. Thus we find Stewart Farrar in 1971 musing on the purported ancient text thusly: "Whether, therefore, the whole of the Book of Shadows is post-1897 is anyone's guess. Mine is that, like the Bible, it is a patchwork of periods and sources, and that since it is copied and re-copied by hand, it includes amendments, additions, and stylistic alterations according to the taste of a succession of copiers...Parts of it I sense to be genuinely old; other parts suggest modern interpolation..." (Farrar, WHAT WITCHES DO, pp 34-35.)As we shall discover presently, there appear to be no genuinely old copies of the Book of Shadows.

Still, as to the mythos, Farrar informs us that the "two personifications of witchcraft are the Horned God and the Mother Goddess..." (ibid, p 29) and that the "Horned God is not the Devil, and never has been. If today `Satanist' covens do exist, they are not witches but a sick fringe, delayed-reaction victims of a centuries-old Church propaganda in which even intelligent Christians no longer believe." (ibid, p 32).

One could protest:, "Very well, some case might be made for the Horned God being mistaken for the Christian Devil (or should that be the other way around?), but what record, prior to the advent 50 years ago of modern Wicca via Gerald Gardner, do we have of the survival of a mother goddess image from ancient times?"

Wiccan apologists frequently refer to the (apparently isolated) tenth century church document which states that "some wicked women, perverted by the Devil, seduced by the illusions and phantasms of demons, believe and profess themselves in the hours of the night to ride upon certain beasts with Diana, the goddess of pagans, or with Herodias, and an innumerable multitude of women, and in the silence of the dead of night to traverse great spaces of earth, and to obey her commands as of their mistress, and to be summoned to her service on certain nights." (Quoted in Valiente, WITCHCRAFT FOR TOMORROW, Hale, 1978, p 32.) I do not doubt that bits of pagan folklore survived on the Continent through the first millenium -- Northern Europe remained overtly pagan until the High Middle Ages. But what has this to do with Wicca?

Farrar, for his part, explains the lack of references to a goddess in the testimony at the infamous witch trials by asserting that "the judges ignored the Goddess, being preoccupied with the Satan-image of the God.." (WHAT WITCHES DO, p 33). But it is the evidence of that reign of terror which lasted from roughly 1484 to 1692 which brings the whole idea of a surviving religious cult into question. It is now the conventional wisdom on the witchburning mania which swept like a

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plague over much of Europe during the transition from medieval world to modern that it was JUST that; a mania, a delusion in the minds of Christian clergymen and state authorities; that is, there were no witches, only the innocent victims of the witch hunt.

Further, this humanist argument goes, the `witchcraft' of Satanic worship, broomstick riding, of Sabbats and Devil-marks, was a rather late invention, borrowing but little from remaining memories of actual preChristian paganism. We have seen a resurrection of this mania in the 1980s flurry over `Satanic sacrificial' cults, with as little evidence.

"The concept of the heresy of witchcraft was frankly regarded as a new invention, both by the theologians and by the public," writes Dr. Rossell Hope Robbins in THE ENCYCLOPEDIA OF WITCHCRAFT & DEMONOLOGY, (Crown, 1959, p.9)"Having to hurdle an early church law, the Canon Episcopi, which said in effect that belief in witchcraft was superstitious and heretical, the inquisitors cavilled by arguing that the witchcraft of the Canon Episcopi and the witchcraft of the Inquisition were different..."

The evidence extracted under the most gruesome and repeated tortures resemble the Wiccan religion of today in only the most cursory fashion. Though Wicca may have been framed with the "confessions" extracted by victims of the inquisitors in mind, those "confessions" --- which are more than suspect, to begin with, bespeak a cult of devil worshipers dedicated to evil.

One need only read a few of the accounts of the time to realize that, had there been at the time a religion of the Goddess and God, of seasonal circles and The Book of Shadows, such would likely have been blurted out by the victims, and more than once. The agonies of the accused were, almost literally, beyond the imagination of those of us who have been fortunate enough to escape them.

The witch mania went perhaps unequaled in the annals of crimes against humanity en masse until the Hitlerian brutality of our own century. But, no such confessions were forthcoming, though the wretches accused, before the torture was done, would also be compelled to condemn their own parents, spouses, loved ones, even children. They confessed, and to anything the inquisitors wished, anything to stop or reduce the pain.

A Priest, probably at risk to his own life, recorded testimony in the 1600s that reflected the reality underlying the forced "confessions" of "witches". Rev. Michael Stapirius records, for example, this comment from one "confessed witch": "I never dreamed that by means of the torture a person could be brought to the point of telling such lies as I have told. I am not a witch, and I have never seen the devil, and still I had to plead guilty myself and denounce others...." All but one copy of Father Stapirius' book were destroyed, and little wonder.

A letter smuggled from a German burgomaster, Johannes Junius, to his daughter in 1628, is as telling as it is painful even to read. His hands had been virtually destroyed in the torture, and he wrote only with great agony and no hope. "When at last the executioner led me back to the cell, he said to me, `Sir, I beg you, for God's sake, confess something, whether it be true or not. Invent something, for you cannot endure the torture which you will be put to; and, even if you bear it all, yet you will not escape, not even if you were an earl, but one torture will follow another until you say you are a witch. Not before that,' he said, `will they let you go, as you may see by all their trials, for one is just like another...' " (ibid, pp 12-13)

For the graspers at straws, we may find an occasional line in a "confession" which is intriguing, as in the notations on the "confession" of one woman from Germany dated in late 1637. After days of unspeakable torment, wherein the woman

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confesses under pain, recants when the pain is removed, only to be moved by more pain to confess again, she is asked: "How did she influence the weather? She does not know what to say and can only whisper, Oh, Heavenly Queen, protect me!"

Was the victim calling upon "the goddess"? Or, as seems more likely, upon that aforementioned transfiguration of all ancient goddesses in Christian mythology, the Virgin Mary. One more quote from Dr. Robbins, and I will cease to parade late medieval history before you.

It comes from yet another priest, Father Cornelius Loos, who observed, in 1592 that "Wretched creatures are compelled by the severity of the torture to confess things they have never done, and so by cruel butchery innocent lives are taken....." (ibid, p 16). The "evidence" of the witch trials indicates, on the whole, neither the Satanism the church and state would have us believe, nor the pagan survivals now claimed by modern Wicca; rather, they suggest only fear, greed, human brutality carried out to bizarre extremes that have few parallels in all of history. But, the brutality is not that of `witches' nor even of `Satanists' but rather that of the Christian Church, and the government.

What, then, are we to make of modern Wicca? It must, of course, be observed as an aside that in a sense witchcraft or "wisecraft" has, indeed, been with us from the dawn of time, not as a coherent religion or set of practices and beliefs, but as the folk magic and medicine that stretches back to early, possibly paleolithic tribal shamans on to modern China's so-called "barefoot doctors".

In another sense, we can also say that ceremonial magick, as I have previously noted, has had a place in history for a very long time, and both these ancient systems of belief and practice have intermingled in the lore of modern Wicca, as apologists are quick to claim.

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But, to an extent, this misses the point and skirts an essential question anyone has the right to ask about modern Wicca -- namely, did Wicca exist as a coherent creed, a distinct form of spiritual expression, prior to the 1940s; that is, prior to the meeting of minds between the old magus and venerable prophet of the occult world Aleister Crowley, and the first popularizer, if not outright inventor of modern Wicca, Gerald Brosseau Gardner?

There is certainly no doubt that bits and pieces of ancient paganism survived into modern times in folklore and, for that matter, in the very practices and beliefs of Christianity.

Further, there appears to be some evidence that `Old George' Pickingill and others were practicing some form of folk magick as early as the latter part of the last century, though even this has recently been brought into question. Wiccan writers have made much of this in the past, but just what `Old George' was into is subject to much debate.

Doreen Valiente, an astute Wiccan writer and one-time intimate of the late Dr. Gardner (and, in fact, the author of some rituals now thought by others to be of "ancient origin"), says of Pickingill that so "fierce was `Old George's dislike of Christianity that he would even collaborate with avowed Satanists..." (TOMORROW, p 20). What George Pickingill was doing is simply not clear.

He is said to have had some interaction with a host of figures in the occult revival of the late nineteenth century, including perhaps even Crowley and his friend Bennett. It seems possible that Gardner, about the time of meeting Crowley, had some involvement with groups stemming from Pickingill's earlier activities, but it is only AFTER Crowley and Gardner meet that we begin to see anything resembling the modern spiritual communion that has become known as Wicca.

"Witches," wrote Gardner in 1954, "are consummate leg-pullers; they are taught it as part of their stock-in-trade." (WITCHCRAFT TODAY, p. 27) Modern apologists both for Aleister Crowley AND Gerald Gardner have taken on such serious tones as well aspretensions that they may be missing places where tongues are firmly jutting against cheeks.

Both men were believers in fleshly fulfillment, not only as an end in itself but, as in the Tantric Yoga of the East, as a means of spiritual attainment. A certain prudishness has crept into the practices of postGardnarian Wiccans, especially in America since the 1960s, along with a certain feminist revisionism. This has succeeded to a considerable extent in converting a libertine sex cult into a rather staid neopuritanism.

The original Gardnarian current is still well enough known and widely enough in vogue (in Britain and Ireland especially) that one can venture to assert that what Gardnerian Wicca is all about is the same thing Crowley was attempting with a more narrow, more intellectual constituency in the magickal orders under his direct influence.

These Orders had flourished for some time, but by the time Crowley ` officially' met Gardner in the 1940s, much of the former's lifelong efforts had, if not totally disintegrated, at least were then operating at a diminished and diminishing level.

Through his long and fascinating career as magus and organizer, there is some reason to believe that Crowley periodically may have wished for, or even attempted to create a more populist expression of magickal religion. The Gnostic Mass, which

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Crowley wrote fairly early-on, had come since his death to somewhat fill this function through the OTO-connected Gnostic Catholic Church (EGC).

As we shall see momentarily, one of Crowley's key followers was publishing manifestos forecasting the revival of witchcraft at the same time Gardner was being chartered by Crowley to organize an OTO encampment. The OTO itself, since Crowley's time, has taken on a more popular image, and is more targeted towards interna- tional organizational efforts, thanks largely to the work under the Caliphate of the late Grady McMurtry. This contrasts sharply with the very internalized OTO that barely survived during the McCarthy Era, when the late Karl Germer was in charge, and the OTO turned inward for two decades.

The famous Ancient and Mystic Order of the Rose Cross (AMORC), the highly successful mail-order spiritual fellowship, was an OTO offspring in Crowley's time. It has been claimed that Kenneth Grant and Aleister Crowley were discussing relatively radical changes in the Ordo Templi Orientis at approximately the same time that Gardner and Crowley were interactive.

Though Wiccan writers give some lip service (and, no doubt, some sincere credence) to the notion that the validity of Wiccan ideas depends not upon its lineage, but rather upon its workability, the suggestion that Wicca is -- or, at least, started out to be, essentially a late attempt at popularizing the secrets of ritual and sexual magick Crowley promulgated through the OTO and his writings, seems to evoke nervousness, if not hostility.

We hear from wiccan writer and leader Raymond Buckland that one "of the suggestions made is that Aleister Crowley wrote the rituals...but no convincing evidence has been presented to back this assertion and, to my mind, it seems extremely unlikely..." (Gardner, ibid, introduction) The Wiccan rituals I have seen DO have much of Crowley in them. Yet, as we shall observe presently, the explanation that `Crowley wrote the rituals for Gardner' turns out to be somewhat in error. But it is on the right track.

Doreen Valiente attempts to invoke Crowley's alleged infirmity at the time of his acquaintance with Gardner:

"It has been stated by Francis King in his RITUAL MAGIC IN ENGLAND that Aleister Crowley was paid by Gerald Gardner to write the rituals of Gardner's new witch cult...Now, Gerald Gardner never met Aleister Crowley until the very last years of the latter's life, when he was a feeble old man living at a private hotel in Hastings, being kept alive by injections of drugs... If, therefore, Crowley really invented these rituals in their entirety, they must be about the last thing he ever wrote. Was this enfeebled and practically dying man really capable of such a tour de force?"

The answer, as Dr. Israel Regardie's introduction to the posthumous collection of Crowley's late letters, MAGICK WITHOUT TEARS, implies, would seem to be yes. Crowley continued to produce extraordinary material almost to the end of his life, and much of what I have seen of the "Wiccan Crowley" is, in any case, of earlier origin.

Gerald Gardner is himself not altogether silent on the subject. In WITCHCRAFT TODAY (p 47), Gardner asks himself, with what degree of irony one can only guess at, who, in modern times, could have invented the Wiccan rituals. "The only man I can think of who could have invented the rites," he offers, "was the late Aleister Crowley....possibly he borrowed things from the cult writings, or more likely someone may have borrowed expressions from him...." A few legs may be being pulled here, and perhaps more than a few. As a prophet ahead of his time, as a poet and dreamer, Crowley is one of the outstanding figures of the twentieth (or any) century. As an organizer, he was almost as much of a disaster as he was at

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managing his own finances...and personal life. As I understand the liberatory nature of the magical path, one would do well to see the difference between Crowley the prophet of Thelema and Crowley the insolvent and inept administrator.

Crowley very much lacked the common touch; Gardner was above all things a popularizer. Both men have been reviled as lecherous "dirty old men" -- Crowley, as a seducer of women and a homosexual, a drug addict and `satanist' rolled together.

Gardner was, they would have it, a voyeur, exhibitionist and bondage freak with a `penchant for ritual' to borrow a line from THE STORY OF O. Both were, in reality, spiritual libertines, ceremonial magicians who did not shy away from the awesome force of human sexuality and its potential for spiritual transformation as well as physical gratification.

I will not say with finality at this point whether Wicca is an outright invention of these two divine con-men. If so, more power to them, and to those who truly follow in their path. I do know that, around 1945, Crowley chartered Gardner, an initiate of the Ordo Templi Orientis, giving him license to organize an OTO encampment.

Shortly thereafter, the public face of Wicca came into view, and that is what I know of the matter: I presently have in my possession Gardner's certificate of license to organize said OTO camp, signed and sealed by Aleister Crowley. The certificate and its import are examined in connection with my personal search for the original Book of Shadows in the next section of this narrative.

For now, though, let us note in the years since Crowley licensed Gardner to organize a magical encampment, Wicca has both grown in popularity and become, to my mind, something far less REAL than either Gardner or Crowley could have wanted or foreseen. Wherever they came from, the rites and practices which came from or through Gerald Gardner were strong, and tapped into that archetypal reality, that level of consciousness beneath the mask of polite society and conventional wisdom which is the function of True Magick.

At a popular level, this was the Tantric sex magick of the West. Whether this primordial access has been lost to us will depend on the awareness, the awakening or lack thereof among practitioners of the near to middle-near future. Carried to its end Gardnerian practices, like Crowley's magick, are not merely exotic; they are, in the truest sense, subversive.

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Practices that WORK are of value, whether they are two years old or two thousand. Practices, myths, institutions and obligations which, on the other hand, may be infinitely ancient are of no value at all UNLESS they work.

The Devil, you say

Before we move on, though, in light of the furor over real and imagined "Satanism" that has overtaken parts of the popular press in recent years, I would feel a bit remiss in this account if I did not take momentary note of that other strain of left-handed occult mythology, Satanism. Wiccans are correct when they say that modern Wicca is not Satanic, that Satanism is "reverse Christianity" whereas Wicca is a separate, nonChristian religion.

Still, it should be noted, so much of our society has been grounded in the repressiveness and authoritarian moralism of Christianity that a liberal dose of "counterChristianity" is to be expected. The Pat Robertsons of the world make possible the Anton LeVays. In the long history of repressive religion, a certain fable of Satanism has arisen. It constitutes a mythos of its own. No doubt, misguided `copycat' fanatics have sometimes misused this mythos, in much the same way that Charles Manson misused the music and culture of the 1960s.

True occult initiates have always regarded the Ultimate Reality as beyong all names and description. Named `deities' are, therefore, largely symbols. "Isis" is a symbol of the long-denied female component of deity to some occultists. "Pan" or "The Horned God" or "Set" or even "Satan" are symbols of unconscious, repressed sexuality. To the occultist, there is no Devil, no "god of evil." There is, ultimately, only the Ain Sof Aur of the Cabbalah; the limitless light of which we are but a frozen spark. Evil, in this system, is the mere absence of light. All else is illusion.

The goal of the occult path of initiation is BALANCE. In Freemasonry and High Magick, the symbols of the White Pillar and Black Pillar represent this balance between conscious and unconscious forces.

In Gardnarian Wicca, the Goddess and Horned God - and the Priestess and Priest, represent that balance. There is nothing, nothing of pacts with the "Devil" or the worship of evil in any of this; that belongs to misguided exChristians who have been given the absurd fundamentalist Sunday school notion that one must choose the Christian version of God, or choose the Devil. Islam, Judaism and even Catholicism have at one time or another been thought "satanic," and occultists have merely played on this bigoted symbolism, not subscribed to it.

As we have seen, Wicca since Gardner's time has been watered down in many of its expressions into a kind of mushy white-light `new age' religion, with far less of the strong sexuality characteristic of Gardnerianism, though, also, sometimes with less pretense as well.

In any event, Satanism has popped up now and again through much of the history of the Christian Church. The medieval witches were not likely to have been Satanists, as the Church would have it, but, as we have seen, neither were they likely to have been "witches" in the Wiccan sense, either.

The Hellfire Clubs of the eighteenth century were Satanic, and groups like the Process Church of the Final Judgement do, indeed, have Satanic elements in their (one should remember) essentially Christian theology.

Aleister Crowley, ever theatrical, was prone to use Satanic symbolism in much the same way, tongue jutting in cheek, as he was given to saying that he " sacrificed millions of children each year, " that is, that he masturbated. Crowley once

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called a press conference at the foot of the Statue of Liberty, where he announced that he was burning his British Passport to protest Britain's involvement in World War One. He tossed an empty envelope into the water. He was dead serious, though, about the "Satanism" of Miltonian eternal rebellion, and the "Satanism" of fundamentalism's dark fear of sexuality. The Devil, however; the Satanic "god of evil" was an absurdity to him, as to all thinking people, and he freely said so.

The most popular form of "counterChristianity" to emerge in modern times, though, was Anton Szandor LaVey's San Francisco-based Church of Satan, founded April 30, 1966. LaVey's Church enjoyed an initial burst of press interest, grew to a substantial size, and appeared to maintain itself during the cultural drought of the 1970s. But LaVey's books, THE SATANIC BIBLE and THE SATANIC RITUALS, have remained in print for many years, and his ideas seem to be enjoying a renewal of interest, especially among younger people, punks and heavy metal fans with a death-wish mostly, beginning in the middle years of the 1980s. By that time the Church of Satan had been largely succeeded by the Temple of Set. This is pure theatre; more in the nature of psychotherapy than religion.

It is interesting to note Francis King's observation that before the Church of Satan began LaVey was involved in an occult group which included, among others, underground film maker Kenneth Anger, a person well known in Crowlean circles. Of the rites of the Church of Satan, King states that "...most of its teachings and magical techniques were somewhat vulgarized versions of those of Aleister Crowley's Ordo Templi Orientis." (MAN MYTH AND MAGIC, p 3204.) To which we might add that, as with the OTO, the rites of the Church of Satan are manifestly potent, but hardly criminal or murderous.

LaVey, like Gardner and unlike Crowley, appears to have "the common touch" -- perhaps rather more so than Gardner.

I determined to trace the Wiccan rumor to its source. As we shall see, in the very year I "fell" into being a gnostic bishop, I also fell into the original charters, rituals and paraphernalia of Wicca.

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THE CHARTER AND THE BOOK

Being A Radical Revisionist History of the Origins of the Modern Witch Cult and The Book of Shadows.

"It was one of the secret doctrines of paganism that the Sun was the source, not only of light, but of life...The invasion of classical beliefs by the religions of Syria and Egypt which were principally solar, gradually affected the conception of Apollo, and there is a certain later identification of him with the suffering God of Christianity, Free - masonry and similar cults..."

Aleister Crowley in Astrology, 1974

"...if GBG and Crowley only knew each other for a short year or two, do you think that would be long enough for them to become such good friends that gifts of personal value would be exchanged several times, and that GBG would have been able to aquire the vast majority of Crowley's effects after his death?"

Merlin the Enchanter, personal letter, 1986

"...On the floor before the altar, he remembers a sword with a flat cruciform brass hilt, and a well-worn manuscript book of rituals - the hereditary Book of Shadows, which he will have to copy out for himself in the days to come..."

Stewart Farrar in What Witches Do, 1971

"Actually I did write a scholarly book about the Craft; its title was Inventing Witchcraft. . . But I spent most of the last fifteen years failing to persuade Carl Weschcke of Llewellyn or any other publisher that there was a market for it."

Aidan A. Kelly, Gnosis, Winter, 1992

"...the Gardnerian Book of Shadows is one of the key factors in what has become a far bigger and more significant movement than Gardner can have envisaged; so historical interest alone would be enough reason for defining it while first-hand evidence is still available..."

Janet and Stewart Farrar in The Witches' Way, 1984

"It has been alleged that a Book of Shadows in Crowley's handwriting was formerly exhibited in Gerald's Museum of Witchcraft on the Isle of Man. I can only say I never saw this on either of the two occasions when I stayed with Gerald and Donna Gardner on the island. The large, handwritten book depicted in Witchcraft Today is not in Crowley's handwriting, but Gerald's..."

Doreen Valiente in Witchcraft for Tomorrow, 1978

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"Aidan Kelly...labels the entire Wiccan revival `Gardnerian Witchcraft....' The reasoning and speculation in Aidan's book are intricate. Briefly, his main argument depends on his discovery of one of Gardner's working notebooks, Ye Book of Ye Art Magical, which is in possession of Ripley International, Ltd...."

Margot Adler in Drawing Down the Moon, 1979

PART ONE WAITING FOR THE MAN FROM CANADA

I was, for the third time in four years, waiting a bit nervously for the Canadian executive with the original Book of Shadows in the ramshackle office of Ripley's Believe It or Not Museum.

"They're at the jail," a smiling secretary-type explained, "but we've called them and they should be back over here to see you in just a few minutes."

The jail? Ah, St. Augustine, Florida. "The Old Jail," was the `nation's oldest city's' second most tasteless tourist trap, complete with cage-type cells and a mock gallows. For a moment I allowed myself to play in my head with the vision of Norm Deska, Ripley Operations Vice President and John Turner, the General Manager of Ripley's local operation and the guy who'd bought the Gerald Gardner collection from Gardner's niece, Monique Wilson, sitting in the slammer. But no, Turner apparently had just been showing Deska the town. I straightened my suit for the fiftieth time, and suppressed the comment. We were talking BIG history here, and big bucks, too. I gulped. The original Book of Shadows. Maybe.

It had started years before. One of the last people in America to be a fan of carnival sideshows, I was anxious to take another opportunity to go through the almost archetypally seedy old home that housed the original Ripley's Museum.

I had known that Ripley had, in the nineteen seventies, acquired the Gardner stuff, but as far as I knew it was all located at their Tennessee resort museum. I think I'd heard they'd closed it down. By then, the social liberalism of the early seventies was over, and witchcraft and sorcery were no longer in keeping with a `family style' museum. It featured a man with a candle in his head, a Tantric skull drinking cup and freak show stuff like that, but, I mean, witchcraft is sacrile- gious, as we all know.

So, I was a bit surprised, when I discovered some of the Gardner stuff - including an important historical document, for sale in the gift shop, in a case just opposite the little alligators that have "St.Augustine, Florida - America's Oldest City" stickered on their plastic bellies for the folks back home to use as a paper-weight. The pricetags on the occult stuff, however, were way out of my range.

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Back again, three years later, and I decided, what the hell, so I asked the cashier about the stuff still gathering dust in the glass case, and it was like I'd pushed some kind of button.

Out comes Mr. Turner, the manager, who whisks us off to a store room which is filled, FILLED, I tell you, with parts of the Gardner collection, much of it, if not "for sale" as such, at least available for negotiation. Turner told us about acquiring the collection when he was manager of Ripley's Blackpool operation, how it had gone over well in the U.S. at first, but had lost popularity and was now relegated for the most part to storage status.

Visions of sugarplums danced in my head. There were many treasures here, but the biggest plum of all, I thought, was not surprisingly, not to be seen.

I'd heard all kinds of rumors about the Book of Shadows over the years, many of them conflicting, all of them intriguing. Rumor #1, of course, is that which accompanied the birth (or, depending on how one looked at it, the revival) of modern Wicca, the contemporary successor of ancient fertility cults.

It revolved around elemental rituals, secret rites of passage and a mythos of goddess and god that seemed attractive to me as a psychologically valid alternative to the austere, antisexual moralism of Christianity. The Book of Shadows, in this context, was the `holy book' of Wicca, copied out by hand by new initiates of the cult with a history stretching back at least to the era of witchburnings.

Rumor number #2, which I had tended to credit, had it that Gerald Gardner, the `father of modern Wicca' had paid Aleister Crowley in his final years to write the Book of Shadows, perhaps whole cloth. The rumor's chief exponent was the respected historian of the occult, Francis King.

Rumor #3 had it that Gardner had written the Book himself, which others had since copied and/or stolen.

To the contrary, said rumor #4, Gardner's Museum had contained an old, even ancient copy of the Book of Shadows, proving its antiquity.

In more recent years modern Wiccans have tended to put some distance between themselves and Gardner, just as Gardner, for complex reasons, tended to distance himself in the early years of Wicca (circa 1944-1954) from the blatant sexual magick of Aleister Crowley, "the wickedest man in the world" by some accounts, and from Crowley's organization, the Ordo Templi Orientis. Why Gardner chose to do this is speculative, but I've got some idea. But, I'm getting ahead of myself.

While Turner showed me a blasphemous cross shaped from the body of two nude women (created for the 18th century infamous "Hellfire Clubs" in England and depicted in the MAN MYTH AND MAGIC encyclopedia; I bought it, of course) and a statue of Beelzebub from the dusty Garderian archives, a thought occurred to me. " You know," I suggested, "if you ever, in all this stuff, happen across a copy of The Book of Shadows in the handwriting of Aleister Crowley, it would be of considerable historical value."

I understated the case. It would be like finding The Book of Mormon in Joseph Smith's hand, or finding the original Ten Commandments written not by God Himself, but by Moses, pure and simple. (Better still, eleven commandments, with a margin note, "first draft.") I didn't really expect anything to come of it, and in the months ahead, it didn't.

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In the meantime, I had managed to acquire the interesting document I first mistook for Gerald Gardner's (long acknowledged) initiation certificate into Crowley's Thelemic magickal Ordo Templi Orientis. To my eventual surprise, I discovered that, not only was this not a simple initiation certificate for the Minerval (probationary-lowest) degree, but, to the contrary, was a license for Gardner to begin his own chapter of the O.T.O., and to initiate members into the O.T.O.

In the document, furthermore, Gardner is referred to as "Prince of Jerusalem," that is, he is acknowledged to be a Fourth Degree Perfect Initiate in the Order. This, needless to say would usually imply years of dedicated training. Though Gardner had claimed Fourth Degree O.T.O. status as early as publication of High Magic's Aid,(and claimed even higher status in one edition) this runs somewhat contrary to both generally held Wiccan and contemporary O.T.O. orthodox understandings that the O.T.O. was then fallow in England.

At the time the document was written, most maintained, Gardner could have known Crowley for only a brief period, and was not himself deeply involved in the O.T.O. The document is undated but probably was drawn up around 1945.

As I said, it is understood that no viable chapter of the O.T.O. was supposed to exist in England at that time; the sole active chapter was in California, and is the direct antecedent of the contemporary authentic Ordo Templi Orientis. Karl Germer, Crowley's immediate successor, had barely escaped death in a Concentartion Camp during the War, his mere association with Crowley being tantamount to a death sentence.

The German OTO had been largely destroyed by the Nazis, along with other freemasonic organizations, and Crowley himself was in declining health and power, the English OTO virtually dead.

The Charter also displayed other irregularities of a revealing nature. Though the signature and seals are certainly those of Crowley, the text is in the decorative hand of Gerald Gardner! The complete text reads as follows:

Do what thou wilt shall be the law. We Baphomet X Degree Ordo Templi Orientis Sovereign Grand Master General of All English speaking countries of the Earth do hereby authorise our Beloved Son Scire (Dr.G,B,Gardner,) Prince of Jerusalem to constitute a camp of the Ordo Templi Orientis, in the degree Minerval.

Love is the Law, Love under will. o Witness my hand and seal Baphomet X

Leaving aside the misquotation from The Book of the Law, which got by me for some months and probably got by Crowley when it was presented to him for signature, the document is probably authentic. It hung for some time in Gardner's museum, possibly giving rise, as we shall see, to the rumor that Crowley wrote the Book of Shadows for Gardner. According to Doreen Valiente,and to Col. Lawrence as well, the museum's descriptive pamphlet says of this document:

"The collection includes a Charter granted by Aleister Crowley to G.B. Gardner (the Director of this Museum) to operate a Lodge of Crowley's fraternity, the Ordo Templi Orientis. (The Director would like to point out, however, that he has never

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used this Charter and has no intention of doing so, although to the best of his belief he is the only person in Britain possessing such a Charter from Crowley himself; Crowley was a personal friend of his, and gave him the Charter because he liked him."

Col. Lawrence ("Merlin the Enchanter"), in a letter to me dated 6 December, 1986, adds that this appeared in Gardner's booklet, The Museum of Magic and Witchcraft. The explanation for the curious wording of the text, taking, as Dr. Gardner does, great pains to distance himself from Crowley and the OTO, may be hinted at in that the booklet suggests that this display in the "new upper gallery" (page 24) was put out at a relatively late date when, as we shall discover, Gardner was making himself answerable to the demands of the new witch cult and not the long-dead Crowley and (then) relatively moribund OTO.

Now, the "my friend Aleister" ploy might explain the whole thing. Perhaps, as some including Ms. Valiente believe, Aleister Crowley was desperate in his last years to hand on what he saw as his legacy to someone. He recklessly handed out his literary estate, perhaps gave contradictory instruction to various of his remaining few devotees (e.g. Kenneth Grant, Grady McMurtry, Karl Germer), and may have given Gardner an "accelerated advancement" in his order.

Ms. Valiente, a devoted Wiccan who is also a dedicated seeker after the historical truth, mentions also the claim made by the late Gerald Yorke to her that Gardner had paid Crowley a substantial sum for the document. In a letter to me dated 28th August, 1986, Ms. Valiente tells of a meeting with Yorke "...in London many years ago and mentioned Gerald's O.T.O. Charter to him, whereon he told me, `Well, you know, Gerald Gardner paid old Crowley about ($1500) or so for that...' This may or may not be correct..." Money or friendship may explain the Charter. Still, one wonders.

I have a Thelemic acquaintance who, having advanced well along the path of Kenneth Grant's version of the OTO, went back to square one with the unquestionably authentic Grady McMurtry OTO. Over a period of years of substantial effort, he made his way to the IVo `plus' status implied by Gardner's "Prince of Jerusalem" designation in the charter, and has since gone beyond.

I am, myself, a Vo member of the OTO, as well as a chartered initiator, and can tell you from experience that becoming a Companion of the Royal Arch of Enoch, Perfect Initiate, Prince of Jerusalem and Chartered Initiator is a long and arduous task.

Gardner was in the habit, after the public career of Wicca emerged in the 1950s, of downgrading any Crowleyite associations out of his past, and, as Janet and Stewart Farrar reveal in The Witches' Way (1984, p3) there are three distinct versions of the Book of Shadows in Gerald Gardner's handwriting which incorporate successively less material from Crowley's writings, though the last (termed "Text C" and cowritten with Doreen Valiente after 1953) is still heavily influenced by Crowley and the OTO.

Ms. Valiente has recently uncovered a copy of an old occult magazine contemporary with High Magic's Aid and from the same publisher, which discusses an ancient Indian document called "The Book of Shadows" but apparently totally unrelated to the Wiccan book of the same name. Valiente acknowledges that the earliest text by Gardner known to her was untitled, though she refers to it as a "Book of Shadows."

It seems suspicious timing; did Gardner take the title from his publisher's magazine? Ms. Valiente observed to me that the "...eastern Book of Shadows does not seem to have anything to do with witch-craft at all....is this where old Gerald first found the expression "The Book of Shadows" and adopted it as a more poetical

1786

name for a magical manuscript than, say `The Grimoire' or `The Black Book'....I don't profess to know the answer; but I doubt if this is mere coincidence...."

The claim is frequently made by those who wish to `salvage' a preGardnarian source of Wiccan materials that there is a `core' of `authentic' materials. But, as the Farrars' recently asserted, the portions of the Book of Shadows "..which changed least between Texts A, B and C were naturally the three initiation rituals; because these, above all, would be the traditional elements which would have been carefully preserved, probably for centuries...." (emphasis added)

But what does one mean by "traditional materials?" The three initiation rites, now much-described in print, all smack heavily of the crypto-freemasonic ritual of the Hermetic Order of the Golden Dawn, the OTO, and the various esoteric neorosicruci- an groups that abounded in Britain from about 1885 on, and which were, it is widely known, the fountainhead of much that is associated with Gardner's friend Crowley.

The Third Degree ritual, perhaps Wicca's ultimate rite, is, essentially, a nonsymbolic Gnostic Mass, that beautiful, evocative, erotic and esoteric ritual written and published by Crowley in the Equinox, after attending a Russian Orthodox Mass in the early part of this century. The Gnostic Mass has had far-reaching influence, and it would appear that the Wiccan Third Degree is one of the most blatant examples of that influence.

Take, for example, this excerpt from what is perhaps the most intimate, most secret and most sublime moment in the entire repertoire of Wicca rituals, the nonsymbolic (that is, overtly sexual) Great Rite of the Third Degree initiation, as related by Janet and Stewart Farrar in The Witches' Way (p.34):

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The Priest continues: `O Secret of Secrets, That art hidden in the being of all lives, Not thee do we adore, For that which adoreth is also thou. Thou art That, and That am I. [Kiss] I am the flame that burns in the heart of every man, And in the core of every star. I am life, and the giver of life. Yet therefore is the knowledge of me the knowledge of death. I am alone, the Lord within ourselves, Whose name is Mystery of Mysteries.'

Let us be unambiguous as to the importance in Wicca of this ritual; as the Farrars'put it (p.31) "Third degree initiation elevates a witch to the highest of the three grades of the Craft. In a sense,a third-degree witch is fully independent, answerable only to the Gods and his or her own conscience..." In short, in a manner of speaking this is all that Wicca can offer a devotee.

With this in mind, observe the following, from Aleister Crowley's Gnostic Mass, first published in The Equinox about 80 years ago and routinely performed (albeit ,usually in symbolic form) by me and by many other Bishops, Priests, Priestesses and Deacons in the OTO and Ecclesia Gnostica (EGC) today. The following is excerpted from Gems From the Equinox, p. 372, but is widely available in published form:

The Priest. O secret of secrets that art hidden in the being of all that lives, not Thee do we adore, for that which adoreth is also Thou. Thou art That, and That am I. I am the flame that burns in every heart of man, and in the core of every star. I am Life, and the giver of Life; yet therefore is the knowledge of me the knowledge of death. I am alone; there is no God where I am.

So, then, where, apart from the Thelemic tradition of Crowley and the OTO, is the "traditional material" some Wiccan writers seem to seek with near desperation? I am not trying to be sarcastic in the least, but even commonplace self - references used among Wiccans today, such as "the Craft" or the refrain "so mote it be"are lifted straight out of Freemasonry (see, for example, Duncan's Ritual of Freemasonry). And, as Doreen Valiente notes in her letter to me mentioned before, "...of course old Gerald was also a member of the Co-Masons, and an ordinary Freemason..." as well as an OTO member.

PART TWO THE REAL ORIGIN OF WICCA

We must dismiss with some respect the assertion, put forth by Margot Adler and others, that "Wicca no longer adheres to the orthodox mythos of the Book of Shadows."

Many, if not most of those who have been drawn to Wicca in the last three decades came to it under the spell (if I may so term it) of the legend of ancient Wicca. If that legend is false, then while reformists and revisionist apologists (particularly the peculiar hybrid spawned in the late sixties under the name "feminist Wicca") may seek other valid grounds for their practices, we at least owe it to those who have operated under a misapprehension to explain the truth, and let the chips fall where they may.

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I believe there is a core of valid experience falling under the Wiccan-neopagan heading, but that that core is the same essential core that lies at the truths exposed by the dreaded boogy-man Aleister Crowley and the` wicked' pansexualism of Crowley's Law of Thelema. That such roots would be not just uncomfortable, but intolerable to the orthodox traditionalists among the Wiccans, but even more so among the hybrid feminist "wiccans" may indeed be an understatement.

Neopaganism, in a now archaic "hippie" misreading of ecology, mistakes responsible stewardship of nature for nature worship. Ancient pagans did not `worship' nature; to a large extent they were afraid of it, as has been pointed out to me by folk practioners. Their "nature rites" were to propitiate the caprice of the gods, not necessarily to honor them. The first neopagan revivalists, Gardner, Crowley and Dr. Murray, well understood this. Neopagan wiccans usually do not.

In introducing a "goddess element" into their theology, Crowley and Gardner both understood the yin/yang, male/female fundamental polarity of the universe. Radical feminist neopagans have taken this balance and altered it, however unintentionally, into a political feminist agenda, centered around a near-monotheistic worship of the female principle, in a bizarre caricature of patriarchal Christianity. Bigotry, I submit, cuts both ways.

I do not say these things lightly; I have seen it happen in my own time. IF this be truth, let truth name its own price. I was not sure, until Norm and John got back from the Old Jail.

A couple of months earlier, scant days after hearing that I was to become a gnostic bishop and thus an heir to a corner of Crowley's legacy, I had punched on my answering machine, and there was the unexpected voice of John Turner saying that he had located what seemed to be the original Book of Shadows in an inventory list, locating it at Ripley's office in Toronto.

He said he didn't think they would sell it as an individual item, but he gave me the name of a top official in the Ripley organization, who I promptly contacted. I eventually made a substantial offer for the book, sight unseen, figuring there was (at the least) a likelihood I'd be able to turn the story into a book and get my money back out of it, to say nothing of the historical import.

But, as I researched the matter, I became more wary, and confused; Gardner's texts "A" "B" and "C" all seemed to be accounted for. Possibly, I began to suspect, this was either a duplicate of the "deThelemized" post1954 version with segments written by Gardner and Valiente and copied and recopied (as well as distorted) from hand to hand since by Wiccans the world over.

Maybe, I mused, Valiente had one copy and Gardner another, the latter sold to Ripley with the Collection. Or, perhaps it was the curious notebook discovered by Aidan Kelly in the Ripley files called Ye Book of Ye Art Magical, the meaning of which was unclear.

While I was chatting with Ms.Deska, Norm returned from his mission, we introduced in best businesslike fashion, and he told me he'd get the book, whatever it might be, from the vault.

The vault?! I sat there thinking god knows what . Recently, I'd gotten a call from Toronto, and it seems the Ripley folks wanted me to take a look at what they had. I had made a considerable offer, and at that point I figured I'd had at least a nibble. As it so happened Norm would be visiting on a routine inspection visit, so it was arranged he would bring the manuscript with him.

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Almost from the minute he placed it in front of me, things began to make some kind of sense. Clearly, this was Ye Book of Ye Art Magical. Just as clearly, it was an unusual piece, written largely in the same hand as the Crowley Charter- that is, the hand of Gerald Gardner. Of this I became certain, because I had handwriting samples of Gardner, Valiente and Crowley in my possession. Ms. Valiente had been mindful of this when she wrote me, on August 8th, 1986:

I have deliberately chosen to write you in longhand, rather than send a typewritten reply, so that you will have something by which to judge the validity of the claim you tell me is being made by the Ripley organisation to have a copy of a "Book of Shadows" in Gerald Gardner's handwriting and mine. If this is..."Ye Book of Ye Art Magical," ....this is definitely in Gerald Gardner's handwriting. Old Gerald, however, had several styles of handwriting....I think it is probable that the whole MS. was in fact written by Gerald, and no other person was involved; but of course I may be wrong....

At first glance it appeared to be a very old book, and it suggested to me where the rumors that a very old, possibly medieval Book of Shadows had once been on display in Gardner's Museum had emerged from.

Any casual onlooker might see Ye Book in this light, for the cover was indeed that of an old volume, with the original title scratched out crudely on the side and a new title tooled into the leather cover. The original was some mundane volume, on Asian knives or something, but the inside pages had been removed, and a kind of notebook -- almost a journal -- had been substituted.

As far as I could see, no dates appear anywhere in the book. It is written in several different handwriting styles, although, as noted above, Doreen Valiente assured me that Gardner was apt to use several styles. I had the distinct impression this "notebook" had been written over a considerable period of time, perhaps years, perhaps even decades. It may, indeed, date from his days in the 1930s when he linked up with a neorosicrucuian grouping that could have included among its members the legendary Dorothy Clutterbuck, who set Gardner on the path which led to Wicca.

Thinking on it, what emerges from Ye Book of Ye Art Magical is a developmental set of ideas. Much of it is straight out of Crowley, but it is clearly the published Crowley, the old magus of the Golden Dawn, the A.A., and the O.T.O.

1790

Somewhere along the line it hit me that I was not exactly looking at the "original Book of Shadows" but, perhaps, the outline Gardner prepared over a long period of time, apparently in secret (since Valiente, a relatively early initiate of Gardner's, never heard of it nor saw it, according to her own account, until recent years, about the time Aidan Kelly unearthed it in the Ripley collection long after Gardner's death).

Dr. Gardner kept many odd notebooks and scrapbooks that perhaps would reveal much about his character and motivations. Turner showed me a Gardner scrapbook in Ripley's store room which was mostly cheesecake magazine photographs and articles about actresses. Probably none are so evocative as Ye Book of Ye Art Magical, discovered,it has been intimated,hidden away in the back of an old sofa.

I have the impression it was essentially unknown in and after Gardner's lifetime, and that by the Summer of 1986 few had seen inside it; I knew of only Kelly and my own party. Perhaps the cover had been seen by some along the line, accounting for the rumor of a "very old Book of Shadows" in Gardner's Museum.

If someone had seen the charter signed by Crowley ("Baphomet") but written by Gerald Gardner, and had gotten a look, as well, at Ye Book, they might well have concluded that Crowley had written BOTH, an honest error, but maybe the source of that long-standing accusation. There is even a notation in the Ripley catalog attributing the manuscript to Crowley on someone's say-so, but I have no indica- tion Ripley has any other such book. Finally, if the notebook is a sourcebook of any religious system, it is not that of medieval witchcraft, but the twentieth century madness or sanity or both of the infamous magus Aleister Crowley and the Thelemic/Gnostic creed of The Book of the Law.

As I sat there I read aloud familiar quotations or paraphrases from published material in the Crowley-Thelemic canon. This is not the "ancient religion of the Wise" but the modern sayings of " the Beast 666 " as Crowley was wont to style himself.

But, does any of this invalidate Wicca as an expression of human spirituality? It depends on where one is coming from. Certainly, the foundations of feminist Wicca and the modern cult of the goddess are challenged with the fact that the goddess in question may be Nuit, her manifestation the sworn whore, Our Lady Babalon, the Scarlet Woman. Transform what you will shall be the whole of history, but THIS makes what Marx did to Hegel look like slavish devotion.

What Crowley himself said of this kind of witchcraft is not merely instructive, but an afront to the conceits of an era.

"The belief in witchcraft," he observed, " was not all superstition; its psychological roots were sound. Women who are thwarted in their natural instincts turn inevitably to all kinds of malignant mischief, from slander to domestic destruction..."

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For the rest of us, those who neither worship nor are disdainful of the man who made sexuality a god or, at least, acknowledged it as such, experience must be its own teacher. If Wicca is a sort of errant Minerval Camp of the OTO, gone far astray and far afield since the days Crowley gave Gardner a charter he "didn't use" but seemed to value, and a whole range of rituals and imagery that assault the senses at their most literally fundamental level; if this is true or sort of true, maybe its time history be owned up to. Mythos has its place and role, but so, too, does reality.

PART THREE WICCA AS AN OTO ENCAMPMENT

The question of intent looms large in the background of this inquiry. If I had to guess, I would venture that Gerald Gardner did, in fact, invent Wicca more or less whole cloth, to be a popularized version of the OTO. Crowley, or his successor Karl Germer, who also knew Dr. Gardner, likely set "old Gerald" on what they intended to be a Thelemic path, aimed at reestablishing at least a basic OTO encampment in England.

Aiden Kelly's research work on all this is most impressive, but at rock bottom I can't help feeling he still wants to salvage something original in Wicca. In a way, there is some justification for this; the Wicca of Gerald Gardner, OTO initiate and advocate of sexual magick produced a folksy, easier version of the OTO, but by the middle nineteen fifties some of his early "followers" not only created a revisionist Wicca with relatively little of the Thelemic original intact, but convinced Gardner to go along with the changes.

It is also possible, but yet unproven, that, upon expelling Kenneth Grant from the OTO in England, Germer, in the early 1950s, summoned Gardner to America to interview him as a candidate for leading the British OTO. Gardner, it is confirmed, came to America, but by then Wicca, and Dr. Gardner had begun to take their own, watered-down course. Today most Wiccans have no idea of their origins.

Let me close this section by quoting two interesting tidbits for your consider- ation.

First consider Doreen Valiente's observation to me concerning "the Parsons connection". I quote from her letter abovementioned, one of several she was kind enough to send me in 1986 in connection with my research into this matter.

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...I did know about the existence of the O.T.O. Chapter in California at the time of Crowley's death, because I believe his ashes were sent over to them. He was cremated here in Brighton, you know, much to the scandal of the local authorities, who objected to the `pagan funeral service.' If you are referring to the group of which Jack Parsons was a member (along with the egregious Mr. L. Ron Hubbard), then there is another curious little point to which I must draw your attention. I have a remarkable little book by Jack Parsons called MAGICK, GNOSTICISM AND THE WITCHCRAFT. It is unfortunately undated, but Parsons died in 1952. The section on witchcraft is particularly interesting because it looks forward to a revival of witchcraft as the Old Religion....I find this very thought provoking. Did Parsons write this around the time that Crowley was getting together with Gardner and perhaps communicated with the California group to tell them about it?

We must remember that Ms. Valiente was a close associate of Gardner and is a dedicated and active Wiccan. She, of course, has her own interpretation of these matters. The OTO recently reprinted the Parsons "witchcraft" essays in Freedom is a Two Edged Sword , a postumous collection of his writings. It does indeed seem that Gardner and Parsons were both on the same wave-length at about the same time.

The other matter of note is the question of the length of Gardner's association with the OTO and with Crowley personally. My informant Col. Lawrence, tells me that he has in his possession a cigarette case which once belonged to Aleister Crowley. Inside is a note in Crowley's hand that says simply: `gift of GBG, 1936, A. Crowley'." (Personal letter, 6 December, 1986)

The inscription could be a mistake, it could mean 1946, the period of the Charter. But, as Ms. Valiente put it in a letter to me of 8th December, 1986:

If your friend is right, then it would mean that old Gerald actually went through a charade of pretending to Arnold Crowther that Arnold was introducing him to Crowley for the first time - a charade which Crowley for some reason was willing to go along with. Why? I can't see the point of such a pretence; but then occultists sometimes do devious things...

Crowley may have played out a similar scene with G.I. Gurdjieff, the other enlightened merry prankster of the first half of the twentieth century.

Gnosticism and Wicca, the subjects of Jack Parsons' essays, republished by the OTO and Falcon Press in 1990, are the two most successful expressions to date of Crowley's dream of a popular solar-phallic religion. Maybe I'm wrong, but I think Aleister and Gerald may have cooked Wicca up.

If Wicca is the OTO's prodigal daughter in fact, authorized directly by Crowley, how should Wiccans now relate to this? How should Crowley's successors and heirs in the OTO deal with it?

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Then too, what are we to make of and infer about all this business of a popular Thelemic-Gnostic religion? Were Crowley, Parsons, Gardner and others trying to do something of note with regard to actualizing a New Aeon here which bears scrutiny? Or is this mere speculation, and of little significance for the Great Work today?

If the Charter Crowley issued Gardner is, indeed, the authority upon which Wicca has been built for half a century, then it is perhaps no coincidence that I acquired that Charter in the same year I was consecrated a Bishop of the Gnostic Catholic Church. Further, it was literally days after my long search for the original of Gardner's BOOK OF SHADOWS ended in success that the Holy Synod of T Michael Bertiaux's Gnostic Church unanimously elected me a Missionary Bishop, on August 29, 1986.

Sometimes, I muse, the Inner Order revoked Wicca's charter in 1986,placing it in my hands. Since I hold it in trust for the OTO, perhaps Wicca has, in symbolic form, returned home at last. It remains for the Wiccans to, literally (since the charter hangs in my temple space), to read the handwriting on the wall.

" Witchcraft always has a hard time, until it becomes established and changes its name." - Charles Fort

1794

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Paganism at the Crossroads

by Skytoucher

These are tricky and dangerous times. Paganism has grown in size tothe point where we no longer enjoy the luxury of obscurity. We nowface a choice that all initiatory paths face at some time in theirdevelopment: Whether to remain a viable initiatory path, and if sounder what circumstances; or to devolve into a mere religion.

I'd better backtrack--some readers may not understand what aninitiatory path is, or how it differs from a religion. Others maythink paganism is a religion already, and wonder what I mean bysuggesting it is or could be something else.

A defense often used against fundamentalist Christians and others whoattack paganism on a religious basis is to say, "We are not like you,only different in a few not-so-important ways. We are a religion, likeyou, another belief system, harmless, ordinary. We worship the Earth,the Goddess, the same way you worship your abstract God. You shouldextend tolerance to us for the same reason you extend it to Muslims orBuddhists or Catholics or Jews. When you single us as something weird,you are exhibiting hysterical paranoia." It's an effective defense,but somewhat disingenuous.

We are different. We aren't just a religion. We are at present, and inmy view we should try to remain, a path of initiation. It may beinevitable that a religion grow up around us. It may even be desirableto employ such a religion as a cloak, or a doorway, to both. But aPagan religion is also a threat to the Pagan path of initiation. Weneed to ensure that the growth, if it occurs, is that of a tree from aseed, not of a pearl from a grain of sand.

A tree produces more seeds.A pearl only hides the sand tosave the oyster from discomfort.

What is an initiatory path? And what, then, is initiation? We touchhere upon a word badly misunderstood by many Pagans. Initiation is onething; an initiation ritual is another. A person is not an initiate,in the sense I mean here, just because he or she has passed through aninitiation ritual. Initiation is a personal experience in which onebecomes aware of mysteries--realities that were previously hidden, thatcannot be communicated by one person to another in words or symbols,that must be experienced directly, firsthand. This last point iscrucial. One finds "mysteries" communicated in coven initiations oreven at festivals, but these are only hidden meanings of symbols andtools used in the Craft, or of stories told about the Gods. The factthat they can be communicated makes them not true mysteries, onlysecrets.

A body of teaching, practice and ritual that facilitates initiation isan initiatory path. Most religions start out as paths of initiation.Religion tends to be conservative. Initiation, however, is alwaysrevolutionary.

Initiation transforms a person's life, bringing inner peace, greaterinsight into the workings of fate, and awareness of the connectionslinking all things, as well as magical power. If it were a commonplaceevent, if people went through initiation as surely as they go throughpuberty, we would have a far different and better world.

Even if the circle of initiates included a significant minority of thepopulation, the magical effect of such a number of altered minds onthe world would be profound and positive. Of course, this very factmeans that initiatory paths will be opposed by those interests, bothhuman and non-human, that are opposed to positive change. Theopposition is not really a conspiracy; it seems more than an automaticreaction, a law of nature.

Initiation is not an instantaneous event, but one that occurs throughyears of effort and devotion. It seems likely that there is no end tothe process, and that the idea of there being a "fully enlightenedbeing" is a peculiar Oriental fantasy. There are times, it is true,when revelation comes in a flash like lightning, but such moments areexclamation marks punctuating a story that unfolds chapter by chapter.

Many tools and methods for achieving initiation have evolved over theages. Some are intellectual, aiming to expand consciousness throughthought: Vedanta and the Qabala come to mind as among the mostimpressive. Others are ritual or devotional, such as Bhakti Yoga,chanting the names of the Gods, drawing down the Moon, the meditationsof the monastics. Some are also physical: Hatha Yoga, Sufi dancing,some forms of the martial arts. Some aim at expanding consciousnessdirectly by stretching it to its limits: meditation, Raja Yoga, guidedvisualization, vision quests. Then there is sex magic, drugs,drumming, austerities, the use of talismans, self-discipline, and soon. Most of these techniques evolved outside a pagan context, but theyare amenable to incorporation in a pagan framework. Initiationrituals, of course, are another method, but they are seldom sufficientby themselves.

Initiates can be found in the context of any religion, including thoseleast similar to Neopaganism. St. Francis of Assisi was an initiate,and many a Sufi and Qabalist, Buddhist and Yogi, Taoist and shaman. Amodern Neopagan initiate has far more in common with them than with anilliterate, superstitious pagan of the Roman Empire, gobbling theflesh of sacrificed animals while contemplating how to backstab hiscompetitors. All initiates of all paths have a common heart; it isreligions that circle the periphery of the sacred that differ.

But, while Christian, Jewish, and Muslim initiates do exist, theestablished religions don't make it easy. For every illuminatedCatholic saint, there are hundreds of burned heretics. Indeed, manypost-Constantinian saints escaped burning themselves only by miraclesgreater than those for which they were canonized. Burning is passenowadays, but condemnation for heresy is not, and thrives as well inmost Protestant denominations. So bound about with the fetters offaith is the Christian that initiation is virtually impossible, exceptfor their boldest and best minds.

This is no accident.

The tragedy of Christianity is that it began so well and decayed soquickly into such a parody of its beginnings. This is a recurringphenomenon. Again and again, the initiatory message has presenteditself in some new form and met with some success, only to be hiddenin a maze of illusion, crusted over with barriers and restrictions.There are always counterattacks from outside the new path, fromestablished religions, but the truly effective counterattacks alsocome from within, so that what began as a bright new hope becomes amere religion. The priests, the figures in authority, forge aninstrument for the furtherance of their own authority, to whichgenuine initiation is a serious threat. The initiatory impulse iscarefully bled into harmless channels, and all magic outside thosechannels is ruthlessly suppressed.

There is a great deal of magic in Christian monastic orders, and morestill in Hindu and Buddhist ashrams, or wielded by wandering saddhus.But many of these illuminated souls, both Western and Eastern, aresworn to poverty, chastity and humility. Many do not reproduce,ensuring that, if there is a genetic component to magic, it will beweakened by removing its best practitioners from the gene pool. Too,in renouncing the world, they ensure that their spiritual insight willplay a small role shaping events. In contrast, a few secret initiatorypaths remain active and true to their original mission. These paths,which include Hermeticism, the Qabala, surviving shamanic traditions,and a few branches of Sufism, have made themselves nonthreatening in adifferent way. They continue to live in the world and to learn andteach practical as well as spiritual magic, but in such tiny numbersand in so furtive a fashion that they hold little promise of genuinelarge-scale transformation. There is not really anything wrong withthis; such secret orders have acted over the centuries to preserve theMysteries, not to spread them. Without them, efforts to break thechains on a large scale would be to no avail. But Paganism isdifferent.

Neopaganism is unique--at this time, though not historically--in that itis a genuine initiatory path that has grown large. Moreover, in itsdiversity and flexibility, its protean and progressive nature, itpromises to incorporate all the virtues of the other surviving paths.It may not be the most advanced, the most powerful, or the mostaesthetically refined, but these characteristics can all be absorbedfrom the smaller paths that possess them, for Paganism is anall-gobbling magical amoeba, sucking up the myths, methods, andknowledge of every other path in existence. Once again, an initiatorypath threatens to break out and make some changes in reality.

On schedule, opposition has begun to arise.

As always, some of the opposition is from the outside, but I don'tthink we need to be concerned about that. A strain of paranoia isbuilt into our origin myths and traditions, and is always a greaterdanger than the persecution we fear. The external opposition hasseldom been very effective against any path. Some right-wingChristians are beginning to engage in Witch-hunting of a relativelygenteel sort, mostly involving propaganda. However, propaganda islegitimate (they have a right to express their opinions about what wedo, as we have the right to speak in counterpoint). There may be moreserious difficulties, even occasional violence, but the Burning Timesare gone for good, barring a complete collapse of civilization. Wehave more important things to worry about within our own ranks.

The rapid increase in our numbers in the last few decades means thereare many newcomers. Newcomers are ripe for exploitation, bothmonetarily and politically, and both have begun to occur. The firstfills me with amusement and outrage. The second is more alarming.

There seems to be a growing desire in some quarters to commercializeNeopaganism and profit from it. That's only natural, but when crystalathames go for $1,400 and classes are taught in return for a pledge ofa percentage of the students' income in perpetuity, somebody isgetting fleeced. This is bad enough, but not nearly as bad as whatmight happen in reaction. Better a crowd of poorer and wiser novices,the hucksters filling the role of the Dweller on the Threshold, than aPaganism reduced from a path of initiation to a mere religion, itsbright promise gone dull, as have so many others.

The seeds of this development lie chiefly in individuals we might callPagan politicians, and in our response to them. They may not be highinitiates or powerful magicians, but they are skillful at organizing;they like to strike poses in public, and they know how to work themedia.

Sometimes they appear on television to say, "This is what Paganism is.This is what Witchcraft is ... ," self-appointed spokespersons for theentire Pagan community. Their power over the Craft may be small, butit could easily grow as the Craft grows, as they sink their hooks intomore and more beginners.

An experienced initiate is unlikely to be moved by a picture ontelevision, or a story in the newspaper. It is otherwise for a novice.When first appraising something, it is the surface one sees. And thereare two dangers in this trend:

1. Insightful, intuitive, independent people--the kind who would make good Witches--may be turned off by the media spectacle. (Analogy: What is your reaction to the words, "new age"?) 2. Those who are not repelled may develop a kind of mundane "Neopaganism," a mere religion, based as other religions are on faith, dogma, and prescribed observances, conservative (in the sense of resisting progress, not of voting Republican) and anti-initiatory. There may be points in common between it and us (such as an environmental ethic or "worship" [how I despise that word!] of a Goddess), as a baboon might wear a tuxedo, but the heart and soul would be gone. Anyone who sought initiation would have to pass the gauntlet of this other paganism first and then unlearn this religion to approach the new path. Few could be expected to do so. It is important to recognize these politicos for what they are. Theyare our would-be clergy who, like Christian priests, Muslim mullah andJewish rabbis, would be religious leaders but, with rare exceptions,no initiates. Their authority would derive from knowledge of accepteddoctrines and from political acumen, rather than spiritual awareness.Pagan pontiff pretenders are not necessarily malevolent, but they donot comprehend the purpose of initiation or the fundamental ways inwhich Paganism differs, not just from this or that religion, from allreligions. Consequently, they do not understand that priests,ministers, rabbis, and so forth are not good role models for Paganspiritual leaders, even if allowances are made for differing valuesystems. Paganism, as currently practiced, is not simply a differentreligion, but a different category of thing altogether.

The bishops who created the Catholic Church were not particularly evilmen. But they were misguided, and the result of their labor wasdisastrous. Yet some movement on this road is inevitable. It is thefruit of growth, a sign that a path of initiation has matured into aserious threat to the status quo. It represents a counterattack by theforces of inertia.

Let's not be unduly alarmist. We are not in immediate danger, but theclouds can be seen on the horizon, and we need to prepare ourselves,and consider whether anything can be done to avoid the usual fate ofan initiatory path at the crossroads. All our predecessors, onreaching this juncture, have taken the wrong turning. But we haveadvantages former initiatory paths lacked. That no one has succeededup to now is not so imposing an an obstacle as it might seem.

One of our advantages is the First Amendment to the United StatesConstitution and similar provisions, in fact and tradition if not law,guaranteeing religious liberty in all Western democracies. It isliterally impossible for a Pagan Catholic Church, even if one comesinto existence, to exile or execute dissident Pagans, as was done todissident Christians after the council of Nicaea. It is unlikely thatany pagan organization, or that of any other religion, could get amodern Western government to do its dirty work to any significantdegree. Overt persecution is reduced from a terror to a nuisance.That's no small achievement.

Another advantage is modern information technology. Communication ofideas is now so easy, and suppression of them so difficult, that tocontain, channel, or eliminate the initiatory message will be harderthan ever before, and may be impossible. Of course, the downside ofthis development is the proliferation of blatant nonsense. But I thinkthat is an acceptable price. Better the truth be heard whisperingthrough shouted lies and bellowed folly than that it not be heard atall.

The third, most subtle, and possibly the greatest advantage we haveover our predecessors is science. By science I do not mean anyparticular bit of knowledge that has been uncovered by scientists,although all that is useful as well. I mean the attitudes of science.I mean the methods of science. Above all, I mean the vision ofscience. Thanks to science, we no longer think of all knowledge asbeing handed down to us from the past. Thanks to science, we canconsider magic not only in its sacred and spiritual and aestheticdimensions--though these are certainly important--but in its technicaldimensions as well, and seek the laws and principles that underpinmagic, analogous to the laws of physics that underpin technology.

And best of all--thanks to science--we are not limited to what we knowtoday. We understand that even our best picture of reality is only anapproximation, that we will have a better picture tomorrow. This giftpromises to upset the creeping authoritarianism that has ruined somany paths of initiation and created so many religions.

These are potent advantages. I believe they allow us the possibilityof success. But not the certainty. As we approach the crossroads,there are a number of things that need doing. Some of these steps aresimply a matter of keeping our attitudes in the right places. Othersinvolve research, development, and artistic creation. Others stillinvolve magical tasks.

We need to understand that modern Paganism, though built on the past,is not limited by it, that we are capable of improving on ourancestors' wisdom--even to the extent that we can make sure that theirwisdom is not just a product of our own romantic imagination, which inlarge measure it is. We need to recognize, once and for all (and sayso), that our myths of origin are just that--myths. Wicca is not asurvival from the pre-Christian past, but an eclectic/creativeconstruct meant to imitate what such a survival should ideally be. Itsresemblance, and that of Neopaganism in general, to ancient paganismin any of its multitude of forms is slight and ultimately beside thepoint.

We need to make these changes of mindset because they will allow us totake the next step, which is to expand Paganism, as a path ofinitiation, to its potential. We cannot do that as long as we arelocked into an old model--real or romanticized. The initiatory paths ofthe past have failed. Therefore, we need something better than whathas gone before. We can take the essentials of Neopaganism, the broadstrokes of its mythology and ritual, as a starting point, but we mustgo beyond that start.

First, we need to penetrate beneath the level of religious symbolismto what might be called the physics of magic, the nuts and bolts andlaws of nature that account for what magic does and is. Next to theinitiatory experience itself, which can never be communicated orreplaced by anything--that point cannot be emphasized too much or toooften--the physics of magic would be the deepest level ofunderstanding, accounting for all forms of symbolic knowledge.

Secondly, we need to improve our tool chest of spiritual methods. Muchof the work has already been done by initiates outside Paganism. Allwe have to do is translate it and incorporate it within our ownframework. At the same time, an expanded and improved body of poeticritual would be useful.

These things have already begun to happen, but the pace should beaccelerated. A common recognition of both the possibility and the needwould be a valid step. We must acknowledge that yoga can meditate usinto a corner, that the Qabala theorizes rings around us, and that anygood shamanic lineage works magic to put us to shame. We must alsoinsist that Paganism has advantages over these that should not besurrendered, and work to incorporate what other paths can teach usinto our own framework.

These accomplishments would serve to strengthen and fortify theinitiatory path of Paganism. It will need all the strength it can getif it is to resist turning into a religion. But there are other thingsthat need doing as well, on both the communicative and magical fronts.

Those of us with active pens can communicate the idea of an initiatorypath that lies within the mythical and ritual structure of the Paganreligion. There is, at present, no established Pagan doctrine ordogma, no established Pagan clergy, and no established Pagan pantheon,and this also must be made clear.

The magical side of the battle may be the most important one. Here,the guiding principle should be a clear visualization of what we wantPaganism to be. Should exoteric Pagan religions grow up around theinitiatory core, then, ideally, we would want the priests orpriestesses of this religion to be initiates. But this may not bepracticable. First, many of us are unsuited for (or uninterested in)the role of ministering to those who are unready for initiation.Second, there may be too many newcomers to Paganism (by some estimatesthe fastest-growing religion in North America) and too few initiates.

I believe we could agree on two goals. A viable and visible initiatorytradition must be maintained within the religion, and no exotericpriesthood must be allowed to gain preeminence over the path. To thoseends, then, the following magical workings are suggested.

Weave the Net: There is a tenuous telepathic link among all initiates.This can be invoked as part of the opening of any major magical work,which will strengthen both the work and the net. Some covens andindividuals already do this. Reach out the heart's fiery hand and feelthe love of one another, both within the coven and beyond it, settingaside the quarrels of the mind, poles of a tipi each supporting each,moving faster and faster circles made of love. In this way, asynergistic entity, a collective consciousness, may be generated,incorporating all our diversity--yet stronger than any of us alone.This consciousness can be invoked like any deity, and can be a guideand an empowerment. We can give it names; there will be private namesknown to individual covens or solitaries, but among us all the name isLove.

Shine like a Beacon: Another working, which I feel is appropriate to aFull Moon ritual, is one to avoid the light-under-a-bushel syndrome,to illuminate all minds equipped with eyes to see. The metaphor of alighthouse beacon seems appropriate; we can visualize this lightshining brightly, overpowering any attempt to hide it, so that truthcannot be hidden from those able to understand it, initiation cannotbe denied to those capable of attaining it.

Let a Hundred Flowers Bloom: Or, divide and rule. Assume that amundane Paganism must arise; above all we must not allow any one sector denomination of the Pagan religion to achieve preeminence over theothers. It doesn't matter how much we like or dislike what the leadersof this or that sect are saying. Any Pagan doctrine will always bewrong, even if it's right, because initiation cannot be conveyed inwords or symbols. We can, through our magic, encourage diversity andcreativity in the ranks of newcomers and non-initiate leaders,preferring chaos to conformity, and subtly bend the path of discourseso that it leads towards initiation rather than away from it. We mustavoid the temptation to encourage a unified, strong Paganism, and thattemptation will arise! A fractious, splintered, disorganized, andconfusingly multi-headed Paganism may be somewhat embarrassing when itappears on network news or in Time magazine. But if the initiatorytradition is clearly visible within, we will be far better served bychaos than by an order that serves its own purposes and not ours.

I believe--certainly, I hope--that these steps can preserve the Neopaganpath of initiation, prevent its burial under the mantle of religion,and permit what has never before happened: genuine, large-scale,beyond-the-point-of-no-return breakout of the Mysteries, leading tothe transformation of human culture and this planet--assuming, ofcourse, that civilization survives the crisis of the coming years.

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Witches Rede of Chivalry

Magical Rites from the Crystal Well, Ed Fitch and Janine Renee, 1987, Llewellyn Publications.

Insofar as the Craft of the Wise is the most ancient and most honorable creed of humankind, it behooves all who are Witches to act in ways that give respect to the Old Gods, to their sisters and brothers of the Craft, and to themselves.

Therefore, be it noted that:

1. Chivalry is a high code of honor which is of most ancient Pagan origin, and must be lived by all who follow the old ways.

2. It must be kenned that thoughts and intent put forth on this Middle Earth will wax strong in other worlds beyond and return... bringing into creation, on this world, that which had been sent forth. Thus one should exercise discipline, for "as ye plant, so shall ye harvest."

3. It is only by preparing our minds to be as Gods that we can ultimately attain godhead.

4. "This above all... to thine own self be true..."

5. A Witch's word must have the validity of a signed and witnessed oath. Thus, give thy word sparingly, but adhere to it like iron.

6. Refrain from speaking ill of others, for not all truths of the matter may be known.

7. Pass not unverified words about another, for hearsay is, in large part, a thing of falsehoods.

8. Be thou honest with others, and have them know that honesty is likewise expected of them.

9. The fury of the moment plays folly with the truth; to keep one's head is a virtue.

10. Contemplate always the consequences of thine acts upon others. Strive not to do harm.

11. Diverse covens may well have diverse views of love between members and with others. When a coven, clan, or grove is visited or joined, one should discern quietly their practices, and abide thereby.

12. Dignity, a gracious manner, and a good humor are much to be admired.

13. As a Witch, thou has power, and thy powers wax strongly as wisdom increases. Therefore, exercise discretion in the use thereof.

14. Courage and honor endure forever. Their echoes remain when the mountains have crumbled to dust.

15. Pledge friendship and fealty to those who so warrant. Strengthen others of the Brethren and they shall strengthen thee.

16. Thou shalt not reveal the secrets of another Witch or Coven. Others have labored long and hard for them, and cherish them as treasures.

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17. Though there may be differences among those of the Old Ways, those who are once-born must see nothing, and must hear nothing.

18. Those who follow the mysteries should be above reproach in the eyes of the world.

19. The laws of the land should be obeyed whenever possible and within reason, for in the main they have been chosen with wisdom.

20. Have pride in thyself and seek perfection in body and in mind. For the Lady has said, "How canst thou honor another unless thou give honor to thyself first?"

21. Those who seek the Mysteries should consider themselves the select of the Gods, for it is they would lead the race of humankind to the highest of thrones and beyond the very stars.

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T H E A U T O N O M A T R I X Nascent Manifesto of 930111

:: Symbolism & Design ::

The name AutonomatriX is derived from the words autonomy and matrix to represent a self-directed and self-governing repository of information. The emblem of the Auto-nomatriX is a circular blade with eight teeth providing a background to t he glyph of Eris turned on its side.

The AutonomatriX is a networking chaos magic guild of those striving to discover and rejuvenate magical ideas and technical skills with success as the only key to validation. We do not discriminate on the basis of lifestyle, gender, affiliation, race, or sexuality. We seek to interact with creative magicians who are pushing boundaries instead of being trapped by them. We are a guild composed of working craftspeople, whereas an order/lodg e/clique is generally an exclusive membership of supplicants.

The time of centralized info-banks is at an end; the nature of "classified" or "secret" information is that it is more often limiting than useful to the collector, and only profitable to the banker of such media. Hierarchical structures are unnecessary and undesired; checks and balances regarding membership are determined by an individual's interaction with the rest of the group rather than personal prejudices or acceptance for any member by any other member. The principles "sink or swim" and "(inter)action equals life" are applicable to this magical guild, as in any network.

:: Access to the AutonomatriX ::

When a candidate has made intentional contact with a member of the AutonomatriX (called the "AX"), that member sponsors the candidate hirself and provides all pertinent information about that candidat e to another member as soon as is possible for co-sponsorship. Alternatively, if for any reason the member chooses not to sponsor the candidate after the initial inquiry, that member must send the information to two other members, one of whom is the member nearest to the candidate's geographic locale. Ideally, the two sponsors would be geographically separated from one another. All inquirers will be provided with the current AX manifesto by any member who accepts sponsorship of that candidate at the onset of their relationship. The suggested sponsorship period is three months, at the end of which the co-sponsors mutually decide upon whether or not initiation should take place.

The sponsored candidate is requested to provide information regarding any personal magical work done in a journal or magical record. The candidate may in turn be given any part of the Corpus Fecundi other than the Contacts Listing (see below) that the sponsors deem appropriate at any time. Initiation may be performed by one or both of the sponsors and/or an y other members of the AX with the consent of the sponsors. The candidate must provide a record of a magical working whi ch has resulted in mani-festation of the intent at least two times, and design a self-initiation ritual. All initiation s must be performed in person. At the climax of the initiation, the new member is handed the current Contacts Listing ( on a scroll) and the remainder of the Corpus Fecundi.

:: The Corpus Fecundi ::

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The Corpus Fecundi comprises a record of research, technical experimentation and ritual methods that have arisen since the emergence of this guild of Chaos. The entirety of this information is provided only after a period of sponsorship resulting in initiation and excludes non-req uested information of a political or genealogical nature.

It is the personal responsibility of each member of the AX to update their copy of the Corpus Fecundi as new information becomes available. An active member of the AX is any person who is on the Contacts Listing. All information for inclus ion into the Corpus Fecundi is transferred throughout the network on at least a quarterly basis.

The Corpus Fecundi consists of three parts, as follows:

The first part is the "Contacts Listing," which includes all participants in the AX. All are listed by their appellation (any titles may be chosen), mailing address, Working Group and/or Project involvement information, and a brief biography (bio) of personal interests, researches, requests for information on any topic, etc. To remain on the Contacts Listing each member is responsible for making their mem- bership known by interaction with other members. If for any reason this cannot be done, membership requires that the current AX curators are notified of continued participation in the net-work by a work record semi-annually.

The second part is an "Index" of all works currently making up the Corpus Fecundi. All members are responsible for ensuring that their copy is complete via this Index. The author of each item will be listed here, rather than on the items themselves.

:: The Curators ::

The issuance of Contacts Listings and Indexes are provided by the AutonomatriX curators, who ensure that each display the name and emblem of the AX upon them. Two curators are randomly chosen on June 27th of each year from volunteers to update and maintain securely the hard-copies and electronic copies of all material in the Corpus Fecundi. The Corpus Fecundi is maintained in its entirety in both formats at all times. Any individual in the network may assume these responsibilities, although no curator may have successive terms of office.

:: Working Groups ::

Each member of the AX is encouraged to form autonomous Working Groups. All WGs may be designated by whatever name (Coven, Project, Team, Clan, Temple, Group, Cabal, Tribe, etc.) deemed appropriate by those directly involved. A Working Group is composed of at least two active me mbers of the network and as many nonmembers as desired by them.

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Each Working Group is inaugurated by the generation of its own unique manifesto, accepted by all participating in that WG. It must be distributed by the AX members of that group to all on the current Contacts Listing. This particular manifesto should be made as detailed as possible, to outline the WG's objectives and intent, protocol, any offices assumed within the WG's internal structure, and whatever else the WG decides upon. Accompanying the manifesto should be each participant's signature (of their chosen appellation), mailing address, and bio. The AX will in no way interfere in matters of any Working Group's internal structure or protocol, with the fullest intention being to keep regulation to a minimum in regards to the network's guild structure.

Each WG is encouraged to access any form of media available for wider distribution of ideas and material, and the AX pro vides encouragement and/or assistance to members who have material suitable for this purpose.

:: Projects ::

Projects or Operations which include any member of the AX within or without one's Working Group are to be listed in the Contacts List. An "Operation" is usefully described as an extended working for a specific goal carried out by two or mo re members of the guild regardless of WG affiliation.

:: Main Contact Points ::

It is recommended that each WG and Operation designate a Main Contact Point (or MCP) elected by the members in that Working Group, for response to inquiries and distribution of information. It is the responsibility of the acting MCP of that group to distribute all information for inclusion into the Corpus Fecundi of the members in hir Working Group and/or O peration.

:: Information Transference ::

Information is distributed throughout the entire active membership of the network in the issuance of the Contacts Listing and Index of the Corpus Fecundi by the AX curators. The authors of any item produced and distributed for inclusion into the Corpus Fecundi are responsible for the distribution of that information throughout the network. Any item may be marked "Private" by its author, and this is understood to mean distribution via the Corpus Fecundi only (not for public consumption). No items intended for the Corpus Fecundi may be marked with the author's appellation, although it is recommended that each item is accompanied by a cover letter providing whatever personal data the author or distributor desires.

:: Voting ::

When voting is required within the AX as a whole, all members must provide a written response of yes, no, or abstinence. The votes of each member are then listed beside their name on the next Contacts Listing. A measure's success depends upon at least a two-third's majority of all members of the AutonomatriX. All members are encour- aged to voice their own o pinions at all times.

:: Identification ::

The AX does not employ any single clue to disclose membership in the guild. However, objects that are easily available are periodically chosen to represent active participation in the network, such as a certain semiprecious stone or a color-specific pen for example. At any time, suggestions may be supplied to a curator for random selection. The identifier is described as briefly as possible at the top of each Contacts Listing. Aside from this, each WG and Operation is encou

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raged to generate totems and/or fetishes to designate themselves symbolically within the guild.

:: Accessories :: Each Working Group in the AX chooses what ritual accessories are necessary. Some may choose specific forms of jewelry or ritual garments as a group. Each member must possess the current identifier object of the AX in the working area at the time of any meeting attended.

The AutonomatriX may be reached via

Temple Babel PO Box 26362 San Francisco, CA 94126 Vox Mail: 415- 267-6937 or via the PSYBERNET BBS: (805)772 AS IF

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ON THE NATURE OF THE AETHER by: Anthra Andromda [1] The Anahat Shabd, the "soundless sound", is the subtlest element of all. It is the etheric essence, finer than earth, air, water, or fire, beyond the speed of light... all pervasive, the source of cohesion, of electricity, of magnetism and gravitation, of all that exists. The modern physicist E.C.G. Sudarshan has described the etheric essence of the Anahat Shabd in scientific terms as follows: "The ether as superfluid is consistent with relativity and quantum theory. It is the support of all light, in it all bodies exist,it is attached to none, it is ever present beyond the limitations of time and space. It has no inertial qualities, no interactions, yet it is the very substance of illumination." E.C.G. Sudarshan (preprint, University of Texas, 1974) Such is the Eastern view of the aether, in the west it has been given the following definition: 1. An imaginary substance regarded by ancients as filling all space and making up the stars, etc. 2. In physics, as a hypothetical, invisible substance, postulated as pervading space and serving as the medium for the transmission of light and other energies. This Aether has been theorized and expounded upon by metaphysists for hundreds, perhaps thousands of years (I have so far been unable to find the true source of the idea). Back in the 1600 there were several Aethers, but around 1638, Rene' Descartes postulated a single Aether that was "all-pervasive". As recently as a hundred years ago this idea was quite popular, though now it is dismised by science, or at least most of science. There are now several physists who are beginning to develop theories about the universe that look for all the world like theories of the Aether, though, they are using different names for the very ideas that the ancient metaphysists proposed. Consider these two exerpts from papers written by modern physists. They are going to describe two "fields" that exist in their theories, and are in all likelyhood what the ancients called; the Aether. [2] Space is filled with an energy field, the energy concentration of which is extremely large (for the layman, the energy field in this lecture room could correspond to the energy of several bombs.)

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This energy field has little to do with light energy or solar energy, and instead is called the GRAVITON FIELD, TACHYON FIELD or NEUTRINO FIELD. There are two essential models of imagination for this field and the tachyon. We are either dealing with EXTREMELY SHORT WAVES which possess VERY HIGH ENERGY electromagnetic radiation, or we are dealing with very small energy units which display a PULSATING BEHAVIOR which, in turn, determines their energy. [...] The majority of them (tachyons) may remain relatively stationary (these are called BRADYONS) and because of their OSCILLATORY BEHAVIOR (Prof. Seike calls it "trembling motion" [Zitterbewegung]), they HAVE A GREAT AMOUNT OF ENERGY. This means that ALL MATTER is immersed in an EXTREMELY DENSE ENERGY FIELD which we cannot percieve. -------------------------------------------------------------------- Vangard note... Think of the Bradyon field in its continuous jiggle as having a composition similar to syrup. Rapidly moving Tachyons can be thought of as water or gas. Comparison of the flow speed of the two fields shows how the Bradyon field could "sustain" the holographic (3d) image of the universe in a matrix of living energy. This opens up very interesting concepts relating to Sheldrake's Morphogenetic Fields and Burrs' Electrodynamic Fields of Life. ------------------------------------------------------- [3] QUANTUM MAGIC REALITY AS DESCRIBED BY QUANTUM MECHANICS In quantum mechanics, reality is described by waves defining the probabilities of different outcomes from the same interactions. These waves manifest as what we have been taught to call matter, energy, particles, and/or waves when observed. These probability waves overlap and continue forever. The interactions between different entities constitute a single structure of linked wave patterns, so that the entire universe can be thought of as an unbroken whole. The waves form a matrix, with all parts of the system affecting all other parts. Non-local relationships exist between parts of the system that are distant from each other. It is impossible to distinguish two particles of the same type in a region of space in which they may be found simultaneously. Particles loose their individual identity in such regions. Thus, the physical universe is fundamentally unified. [...] SCIENTIFIC THEORY

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Mr. Walker's ideas and equations would only be hypotheses if it weren't for the fact that they have been tested experimentally and found to predict the results of experiments with reasonable accuracy [4]. The evidence meets the usual rules of proof for scientific theory, and this makes Walker's equations legitimate scientific theory. The non-local underlying wave patterns beneath manifestations of matter and energy that we hold in common with our surroundings allow us to influence reality and to obtain information about it using the power of the mind. This underlying interconnecting pattern is the very stuff of consciousness and manifests, not only as matter & energy, but also as psychokinesis, precognition and other phenomenon that are only now beginning to be recognized and embraced by some theories of modern physics. [...] Whatever the subtle level of reality underlying matter and energy, we are that (including our consciousness). If hidden variables exist, we are the hidden variables. It has been theorized that consciousness is an inseparable aspect of this underlying reality. When our awareness connects with the deepest layer of reality interconnecting everything, we may experience the level of consciousness beyond time and form reported by many mystics. It is this non local structure that we share with nature that makes it possible to "attune to nature," to psychically participate in nature, and to live in accordance with it. What we are usually aware of (normal waking consciousness) is a relatively superficial movement in the order of things. Behind the things we are aware of in waking consciousness are a vast array of less strongly linked phenomena. This latter realm is commonly called the unconscious (and parts of it the subconscious). The unconscious is not very accurate, since it forms a kind of ground of conscious- ness. Our awareness can link with this ground of consciousness to gain information and to influence events. ------------------------------------------------- As may be seen from the two quotations above modern science is developing theories that are harmonious with the Thelemic concept of the Universe. True they are using different names for the particles and fields, but they are none the less the same. It should be noticed in the above that one writer talks about a particle field, while the other writes about probability waves. These should not be confused -- it is entirely likely that these are one in the same -- much like the photon, which is alternately thought of as a particle and a wave -- yet it is still our mundane light. This Tachyon field is in all likely-hood a field of Hadits -- after all Hadit is omnipresent. At any rate this does seem to fit into the current Thelemic and Enochian theories of that which underlies reality, and even in the worst case science is describing a field of RA-HOOR-KHUITs. This goes a long way to explaining, in modern scientific terms, why and how Magick works. --------------------------------------------------------- It is Descartes' "All-pervasive Aether" or field of infinitely small particles that is becoming known as the Tachyon or neutrino field by modern science.

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In the Enochian theories, the universe is filled with a virtually infinite number of 'infinitely small' points of consciousness, these are known as the 'Monad'. These Monads are the very stuff of which all things are made, and are in all likelyhood the 'fundimental particle' of modern science. These monads then would also be the 'unit' particles which make up what the ancients called the aether, since at this level they would be indistinguishable from energy. They would also form a great 'matrix' which would fill the material universe. Since these particles are not only infinitely small, but are infinitely close together, any action on one given particle would have an effect on ALL others. As was noted above; these particles are 'points' of consciousness. This brings to mind statements made by Hermes; The ALL is MIND (or something to that effect). If these infinitely small particles are indeed consciousness, then it would follow that the All or the Universe is mind. The universe would indeed be a living 'thinking' creature in itself -- this idea is consistant with the theories of Enochian Physics. But I think I digress. As is pointed out above, modern physics is beginning to formulate theories that there is an 'all-pervasive' field or structure that includes and penetrates all things. This idea is harmonious with the ancient idea of the aether. Science postulates that this 'field' underlies all manifestion, the two exerpts above seem to agree on this point, as do the ideas of the aether. It seem to follow that the 'waves' that Mr. Cornett speaks of are what 'cause' what we call "physical manifestation", and that these waves are caused by mind (did the universe litterally 'think' itself into existance?). These waves could also be caused by aggreates of monads acting as a unit (the manifestation of an intelligent creature). The possibilities are endless, and all equally valid. So what does all this have to do with the price of tea in China? Just this; 1. It goes a long way in proving the Thelemic Cosmology, though we Thelemites would use different nomenclature. The Ideas of Nuit (infinite space) and Hadit (the infinitely small particle which fills and manifests Nuit) are beginning to be accepted by modern physics. The conjunction of these infinites, Ra-Hoor-Khuit, any and all events occuring within Nuit and Hadit, is therefore a 'given'. 2. It shows the mechanics of Magick. Since it can be observed that one consciousness affects another, it follows that one may affect the entire universe by simply 'fixing' an idea in their consciousness. This may seem a bit over-simplified...it is! The process is not an easy one, however, the rituals and processes that have been given us by the ancients do begin to make some sense in the light of modern physics. It is these ancient mechanisms that allow us to put our mundane minds into the proper 'frame' and therefore 'excite' our consciousness, thus allowing us to have a 'physical' effect on or enviroment. References: 1. S.S. Guruka Singh Khalsa, Research Associate Department of High Energy Physics Ohio State University Columbus, Ohio December 13, 1987 2. The Symposium on Energy Technology in Hannover November 27 and 28, 1980 Topic of the Symposium (Tachyon Field) Dr. Hans A. Nieper

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3. AMARANTH Vol. E.1.1: QUANTUM MAGIC An Electronic zine by Larry Cornett 8/22/88 4. Evan Harris Walker...Scientst and author. Worked for US Army Ballistic Research Labs. at Aberdeen Proving Ground, MD. He is the author on several papers and book concerning psychic and other para-normal phenomenon.

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By: Dan Holdgreiwe To: Adrienne Re: Dangers of Deity? -----------------------

In the presence of the Goddess, Adrienne said to Dan Holdgreiwe: PH> ...to suggest that the human psyche, confronted with the Divine PH> presence without being built up to sustain that impact, can frag ment. DH> I don't buy it, at least not in those terms. This sort of thing makes for impressive sermons, but it does not correspond to the Divine reality that I have experienced. Ae> Then you're lucky. I'm with Paul Hume on this one. Well, I've been rethinking this myself, mostly because I realized that in other contexts I make a big deal about the "dangers" of confronting the Divine. So why was I so critical of the dangers espoused by Paul and others? A major reason, I beleive is that I was taking their statements too literally. I can't take the image of God as a high voltage line seriously. For that matter, I find myself more and more disatisfied the the electrical metaphor that so permiates modern discussions of magic. Words such as "charging," "grounding," and "energy" capture only one side -- and not the most important side -- of ritual work. My over literal reading of their posts conjured up a ridiculous image in my mind, which I emphatically rejected. Let me say instead that the dangers of encounter with the Divine are not electrical, but rather are moral and intellectual. If one demands a relationship with Deity which exceeds one's moral maturity, one does indeed face serious risks. I suspect that most of these risks are related to self-deception and self-indulgence, but I suppose that in extreme cases the damage to the personality could be more rapid. All this, of course, presumes a basically healthy psyche. On the other hand, approaching Deity often feels much more dangerous than it is. We are likely to feel a great deal of fear as our pretensions and denials are stripped away by the appraoch of the Divine presence. This feeling of fear is necessary and good, but it is fear of change as much as fear of real danger. Ae> Traumatic not just for the unwilling. I recently had a pries tess of mine who did the Drawing Down for the first time and she was profoundly disturbed by it. Not in an unpleasant way, but she's well trained and she still found the whole experience hard to deal with on an emotional level. Some people can shrug it off, others find it hard to incorporate into themselves. Kinda like losing one's virginity... I wasn't thinking that "emotionally hard to deal with" was what Paul et al. meant by "zapped" or "crispy." Certainly such experiences can be emotionally hard to deal with (although I have never found them so myself). Ae> To be blunt, bullsh*t. Sure it can. The Gods sometimes force us to prove our mettle, *especially* if we ask them to. If we are strong enough,fine. If not... Prove our mettle at what exactly? Lightning bolts at fifty paces? I probably agree with you, but I reject the idea that we are tested like transistors -- turn on the juice and throw away the ones that burn out.

1822

Ae> Besides, the biggest danger isn't in the presence of the Divine. It's when the mage/priest *thinks* the Divine is there and is deluded. The unconscious mind will happily produce all sorts of fantasies if you ask. This I agree with 100% Ae> It isn't a case of how effective the participants are, rather, how ineffective. Delusion is a stock in trade for the occult arts. Here you seem to have come around to my side. Most dangers come not from the presence of the Gods, but rather from their absence. An imaginary power line isn't dangerous, but an imaginary like with God/dess is. Blessed Be Dan By: Paul Hume To: Dan Holdgreiwe Re: Re: Dangers of Deity? ---------------------------- Dan - The zapped or crispy metaphor (hmmm, more Divine Electricity imagery) could include "emotional discomfort," though I find that to be so basic an element in dealing with Divine encounters (in my *vast* experience (g)), as the ego tries to relate to what has just happened, that I don't really consider it at issue. Someone who shrugs and mutters "No big deal," whether they've Drawn Down a God for the first or five hundredth time has more of a problem, in my arrogant opinion, than someone who throws shrieking fits in the wake of the experience (assuming they get to stop screaming, eventually). Yes, the crispness of the unprepared is, in fact, a metaphor for psychological disintegration, an explosion of "mundane consciousness" in the wake of an experience which blows the underpinnings out from under it. In a not uncommon example, priesthood who begin to expect, to demand, the reverence shown them when they are vessels of the Divine be shown them when they are not exercising their theurgic office. Whether it is a Wiccan HPS or a Catholic monsignor (or what you will), this is a typical poison that can breed in the wake of the Divine invocation.

1823

Psychically, the Gods ARE high-voltage lines, whether you accept them as "real" or "mere archetypes," or whatever. They, by definition, function on a level of consciousness that is tremendously potent in the context of day-to-day awareness. And they may be as solicitous of humans as a human is when caring for a small and fragile animal, but They also do not exercise the same controls on humans that humans do on animals, and rarely force us to turn away from danger, though They try and protect us when we think to ask for it. The fact that humanity contains (in my view) Divine potential in its own right allows for humans to confront Deity on its own plane, even at the cost of the present incarnation. Paul By: Dan Holdgreiwe To: Paul Hume Re: Re: Dangers of Deity? --------------------------

In the presence of the Goddess, Paul Hume said to Dan Holdgreiwe: PH> The zapped or crispy metaphor (hmmm, more Divine Electricity imagery) could include "emotional discomfort," though I find that to be so basic an element in dealing with Divine encounters (in my *vast* experience (g)), as the ego tries to relate to what has just happened, that I don't really consider it at issue. Really? My own experience has included more than a little emotional discomfort, but almost all of it was in those periods when I wasn't receiving palpable confirmation that the work was acomplishing anything. Breaking through to the Divine, on the other hand, is usually a joyful, ecstatic experience for me. Part of this may be training (I spent about 10 unpleasant but productive years under the disipline of a very demanding spiritual group) and part of it may be a matter of pre-stripping the ego in anticipation of contact with the Divine (a less than common practice among Pagans, who tend tobe suspicious of anything that smacks of humility- ). PH> Someone who shrugs and mutters "No big deal," whether they've Drawn Down a God for the first or five hundredth time has more of a problem, in my arrogant opinion, than someone who throws shrieking fits in the wake of the experience (assuming they get to stop screaming, eventually). I would agree, but I find the more common reaction to be along the lines of "Oh, wow!" or even "Mmmmmmmmmmm, yes!" Perhaps this means I'm not "plugged in" to the high-amp Deities (like maybe Cthulu). On a more serious note, I probably use an egregore that mediates the relationship with God/dess in ways that make screaming fits less likely -- thought I suppose it could be disputed whether this was good or bad.

1824

PH> Yes, the crispness of the unprepared is, in fact, a metaphor for psychological disintegration, an explosion of "mundane con sciousness" in the wake of an experience which blows the under pinnings out from under it. In a not uncommon example, pries thood who begin to expect, to demand, the reverence shown them when they are vessels of the Divine be shown them when they are not exercising their theurgic office. Whether it is a Wiccan HPS or a Catholic monsignor (or what you will), this is a typical poison that can breed in the wake of the Divine invocation. Ah, this is where your metaphor confuses me. You speak of an "explosion" but your example is more akin to a cancer -- not a dramatic shattering of the personality, but a gradual corruption. The latter is a danger that I readily acknowledge. PH> Psychically, the Gods ARE high-voltage lines, whether you accept them as "real" or "mere archetypes," or whatever. They, by definition, function on a level of consciousness that is treme ndously potent in the context of day-to-day awareness. PH> The fact that humanity contains (in my view) Divine potential in its own right allows for humans to confront Deity on its own plane, even at the cost of the present incarnation. The Lord and Lady are indeed potent, but their energy is wisely controlled. Each of us, hoever, is a high-voltage line in much less capable hands. I believe it is not God/dess, but our own Divine potential which will "zap" us if we are careless in its use. Blessed Be Dan

1825

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RITUALS AND SPELL OBJECTIVES AND DESIGN IN EIGHT MAGICS by Pete Carroll

Our perceptual and conceptual apparatus creates a fourfold division of matter into the space, time, mass, and energy tautology. Similarly, our instinctual drives create an eightfold division of magic. The eight forms of magic are conveniently denoted by colours having emotional significance:

OCTARINE, PURE MAGIC RED, BLACK, WAR MAGIC .... DEATH MAGIC .... ... .... ... ... ........ ... ... .............. ... ... C H A O S .... ....... BOX ........ ORANGE, ....................................... BLUE, THINKING ............. THE MAGICAL ............. WEALTH MAGIC MAGIC ..... MAILBOX ....... ...04962577966..... ... .............. ... ... ........ ... ... .... ... .... PURPLE or .... GREEN, SILVER, LOVE MAGIC SEX MAGIC YELLOW, EGO MAGIC

The eight types of magic can be attributed to the seven classical "planets", plus Uranus for Octarine. However in the cause of expanding the parameters of what can be attempted with each of these forms of magic, such an attribution will largely be avoided. The eight forms of magic will each be considered in turn.

OCTARINE MAGIC

Following Pratchett's hypothesis, the eighth colour of the spectrum, which is the magicians personal perception of the "colour of magic", may be called octarine. For me, this is a particular shade of electric pinkish-purple. My most signifikant optical visions have all occured in this hue, and I visualise it to colour many of my more important spells and sigils on the astral. Before I set sail in a handmade open boat through the Arabian Sea I was tricked into accepting a huge and priceless star ruby by a wizard in India. It was of an exactly octarine hue. During the most violent typhoon I have ever experienced I found myself shrieking my conjurations to Thor and Poseidon whilst clinging to the bowsprit as mountainous waves smashed into the boat and octarine lightning bolts crashed into the sea all around. Looking back it seems miraculous that I and my crew survived. I have kept the octarine stone, uncertain as to whether it was passed to me as a curse, a joke, a blessing, or a test, or all of these things.

1826

Other magicians perceive octarine in different ways. My personal perception of octarine is probably a consequence of sex (purple) and anger (red) being my most effective forms of gnosis. Each should seek out the colour of magic for himself.

The octarine power is our instinctual drive towards magic, which, if allowed to flower, creates the magician self or personality in the psyche, and in affinity with various magician god forms. The "Magician Self" varies naturally between magicians, but has the general characteristics of antinomianism and deviousness, with a predilection for manipulation and the bizarre. The antinomianism of the magician self arises partly from the general estrangement of our culture from magic. The magicial self therefore tends to take an interest in everything that does not exist, or should not exist, acording to ordinary consensus reality. To the magician self, "Nothing is Unnatural". A statement full of endless meanings. The deviousness of the magician self is a natural extension of the sleight of mind required to manipulate the unseen. The god forms of the octarine power are those which correspond most closely with the characteristics of the magician self, and are usually the magicians most important modes of possession for purely magical inspiration. Baphomet, Pan, Odin, Loki, Tiamat, Ptah, Eris, Hekate, Babalon, Lilith and Ishtar are examples of god forms which can be used in this way.

Alternatively the magician may wish to formulate a magician god form on a purely idiosyncratic basis, in which case the symbolism of the serpent and the planet Uranus often prove useful starting points.

The magician can invoke such god forms for the illumination of various aspects of the magical self, and for various works of pure rather than applied magic. The category of pure magic includes such activities as the development of magical theories and philosophies, and magical training programs, the devising of symbolic systems for use in divinations, spells and incantations, and also the creation of magical languages for similar purposes. It is worth noting here that chaos-magical languages are usually now written in V-Prime before transliteration into magical barbaric form. V-Prime or Vernacular Prime is simply one's native tongue in which all use of all tenses of the verb "to be" is omitted in accordance with quantum metaphysics. All the nonsense of transcendentalism disappears quite naturally once this tactic is adopted. There is no being, all is doing.

The octarine power is invoked to inspire the magician self and to expand the magicians primary arcana. The primary personal arcana consists of the fundamental symbols with which he interprets and interacts with reality (whatever that may assault perception as), magically. These symbols may be theories or kabbalas, obsessions, magical weapons, astral or physical, or indeed anything which relates to the practice of magic generally, that is not dedicated specifically to one of the other powers of applied magic, whose symbols form the secondary personal arcana of magic.

1827

From the vantage point of the octarine gnosis, the magician self should be able to perceive the selves of the other seven powers, and be able to see their interrelationship within his total organism. Thus the octarine power brings some ability in psychiatry, which is the adjustment of the relationship between the selves in an organism. The basis difference between a magician and a civilian is that the latter the octarine power is vestigial or undeveloped. The normal resting or neutral mode a civilian corresponds to a mild expression of the yellow power which he regards as his normal personality or "ego". The magician self however, is fully aware that this is but one of eight major tools that the organism possesses. Thus, in a sense, the "normal personality" of the magician is a tool of his magical self (and, importantly, vice versa). This realisation gives him some advantage over ordinary people. However the developing magical self will soon realize that it is not in itself superior to the other selves that the organism consists of, for there are many things they can do which it cannot.

The development of the octarine power through the philosophy and practice of magic tends to provide the magician with a second major centre amongst the selves to complement the ego of the yellow power. The awakening of the octarine power is sometimes known as "being bitten by the serpent". Those who have been, are usually as instantly recognisable to each other as, for example, two lifeboat survivors are.

Perhaps one of the greatest tricks of sleight of mind is to allow the magician self and the ego to dance together within the psyche without undue conflict. The magician who is unable to disguise himself as an ordinary person, or who is unable to act independently of his own ego, is no magician at all.

Nevertheless, the growth of the octarine, or eighth power of the self, and the discovery of the type of magician one wants to be, and the identification or synthesis of a god form to represent it, tend to create something of a mutant being, who has advanced into a paradigm that few others are aware of. It is not easy to turn back once the jouney has begun, though quite a few have tried to abort the voyage with various narcotics including mysticism. It is a pilgrimage to an unknown destination, in which one awakes successively from one nightmare into another. Some on them appear vastly entertaining at the time. There are worlds within us, the abysses are just the initiations in between them.

The evocation of an octarine servitor can create an invaluable tool for those engaged in magical research. The main functions of such entities are usually to assist in the discovery of useful information and contacts. Negative results should not be ignored here, the complete failure of a well prepared servitor to retrieve information about the hypothetical cosmic "big bang", was a contributory factor in the development of the Fiat Nox theory, for example.

1828

BLACK MAGIC

The Death programs built into our genetic and hence behavioral and emotional structure are the price we pay for the capacity for sexual reproduction which alone allows for evolutionary change. Only organisms which reproduce asexually, to replicate endless identical copies of their very simple forms, are immortal. Two conjunctions with the black power are of particular interest to the magician: the casting of destruction spells and the avoidance of premature death.

So called "Chod" rites are a ritual rehearsal of death in which the Death-self is invoked to manifest its knowledge and wisdom. Traditionally conceived of as a black robed skeletal figure armed with a scythe, the Death-self is privy to the mysteries of ageing, senescence, morbidity, necrosis, entropy and decay. It is often also possessed of a rather wry and world weary sense of humour.

Surrounding himself with all the symbols and paraphernalia of death, the magician invokes his Death-self in a Chod rite for one of the two purposes. Firstly the experience of the Death-self and the black gnosis brings the knowledge of what it feels like to begin dying and thus prepares the magician to resist the manifestation of actual premature death in himself and perhaps others by, as it were, knowing the enemy. A demon is just a god acting out of turn. In the course of various Chod rites the magician may well experiment in shamanic style by invoking into himself the visualised entities and symbols that he associates with various diseases, to practice banishing them. Thus the Death-self has some uses in medical diagnosis and divination.

Secondly, the death-self may be invoked as a vantage point from which to cast destruction spells. In this case the invocation takes the same general form but the conjuration is usually called an Entropy Rite. One should always look for any possible alternative to the exercise of destructive magic, for to be forced into the position of having to use it is a position of weakness. In each case the magician must plant in his subconscious a mechanism by which the target could come to grief and then project it with the aid of a sigil or perhaps an evoked servitor. Entropy magic works by sending information to the target which encourages auto-destructive behaviour.

Entropy magic differs from Combat magic of the Red Gnosis in several important respects. Entropy magic is always performed with complete stealth in the cold fury of the black saturine gnosis. The aim is a cold blooded surgical strike of which the target is given no warning. The magician is not interested in getting into a fight, merely in a quick and efficient kill. The supreme advantage of such attacks is that they are rarely perceived as such by the targets who have nothing but themselves and blind chance to blame for the disasters which even magnanimity in victory does little to assuage. One disadvantage however, is that it is rather difficult to present invoices to clients for effects that appear to be due entirely to natural causes.

1829

God forms of the black power are legion; if the simple form of a cloaked skeleton with scythe does not adequately symbolise the Death-self then such forms as Charon, Thanatos, Saturn, Chronos, Hekate the Hag, Dark sister Atropos, Anubis, Yama and Kali may serve.

Servitors of the black power are rarely established for long term general use, partly because their use is likely to be infrequent and partly because they can be danger to their owner, thus they tend to be made and dispatched for specific single tasks.

BLUE MAGIC

Wealth is not to be measured in terms of assets, but rather in terms of how much control over people and material, and thus ultimately one's own experiences, one achieves by economic activities. Money is an abstract concept used to quantify economic activity, thus wealth is a measure of how well you control your experiences with money. Assuming that varied, exciting, unusual and stimulating experiences are preferable to dull ones, and that they tend to be expensive for this reason, then the main problem for most people is to find a highly efficient form of money input which has the above agreeable qualities. The aim of wealth magic is to establish a large turnover of money which allows agreeable experiences at both the input and output stages. This demands what is called Money Consciousness.

Money has acquired all the characteristics of a "spiritual" being. It is invisible and intangible, coinage, notes and electronic numbers are not money. They are merely representations or talismans of something which economists cannot coherently define. Yet although it is itself intangible and invisible it can create powerful effects on reality. Money has its own personality and idiosyncratic tastes, it avoids those who blaspheme it, and flows towards those who treat it in the way it likes. In a suitable environment it will even reproduce itself. The nature of the money spirit is movement, money likes to move. If it is hoarded and not used, it slowly dies. Money thus prefers to manifest as turnover rather than as unexploited assets. Monies surplus to immediate pleasure should be re-invested as a further evocation, but the truly money conscious find that even their pleasures make money for them. Money consciousness gets paid to enjoy itself. Those in money consciousness are by nature generous. Offer them an interesting investment and they will offer you a fortune. Just don't ask for small cash handouts.

The attainment of money consciousness and the invokation of the Wealth-self consists of the acquisition of a thorough knowledge of the predilections of the spirit of money and a thorough exploration of personal desires. When both of these have been understood, real wealth manifests effortlessly.

1830

Such invocations must be handled with care. The blue gnosis of wealth and desire creates demons as easily as gods. Many contemporary success and sales seminars concentrate on creating an hysterical desire for money coupled with an equally hypertrophied desire for the mere symbols of wealth rather than the experiences the punters actually want. To work like a possessed maniac all day for the questionable pleasure of drinking oneself into near oblivion on vintage champagne every night, is to have missed the point entirely and to have a entered a condition of anti-wealth. However, the majority of those who are poor in relatively free societies where others are rich, owe their poverty either to a lack of understanding of how money behaves, or to negative feelings which tend to repel it. Neither intelligence nor investment capital are required in any great degree to become wealthy. The popularity of tales about the misery and misfortunes of the rich is testimony to the ridiculous myth prevalent amongst the poor, that the rich are unhappy. Before beginning works of blue magic it is essential to seriously examine all negative thoughts and feelings about money and to exorcise them. Most of the poor people who win in lotteries, and only the poor regularly enter them, manage to have nothing to show for it a couple years later. It is as if some subconscious force somehow got rid of something they felt they did not really deserve or want. People tend to have the degree of wealth that they deeply believe they should have. Blue magic is the modification of that belief through ritual enactment of alternative beliefs.

Blue magic rituals may thus involve exorcisms of negative attitudes to wealth, divinatory explorations of one's deepest desires, and invocations of the Wealth-self and the spirit of money during which the subconscious wealth level is adjusted by ritual expression of a new value, and affirmations of new projects for the investment of resources and efford are made. Hymns and incantations to money can be delivered. Cheques for startling sums can be written to oneself and desires can be proclaimed and visualised. Various traditional god forms with a prosperity aspect can be used to express the Wealth-self such as Jupiter, Zeus and the mythical Midas and Croesus.

Simple money spells are rarely used in modern blue magic. The tendency nowadays is to cast spells designed to enhance schemes designed to make money. If one fails to provide a mechanism through which money can manifest then either nothing will happen or the spell will flesh by strange means, such as a legacy from the untimely death of a much beloved relative for example. Serious blue magic is never attempted by conventional forms of gambling. Conventional gambling is an expensive way of buying experiences which have nothing to do with increasing one's wealth. Blue magic is a matter of carefully calculated investment. Anyone but a fool should be able to devise an investment that offers better odds than conventional forms of gambling.

1831

RED MAGIC

As soon as humanity developed the organisation and weapons technology to defeat its main natural predators and competitors it seems to have applied a fierce selection mechanism to itself in the form of internecine warfare. Many of the qualities we regard as marks of our evolutionary success, such as our opposable thumbs and tool handling abilities, our capacity for communication by sound, our upright posture, and our capacity to give and receive commands and discipline, were almost certainly selected for during millennia of organized armed conflict between human bands. Our morality reflects our bloody history, for whilst it is taboo to attack members of one's own tribe, it remains one's duty to attack foreigners. The only debate is over who constitutes one's own tribe. When enthusiasm for war is limited, we devise sports and games in which to express our aggression. From the whole ethos and terminology of sport it is plain that sport is just war with extra rules.

However, it should not be supposed that war is completely without rules. Wars are fought to improve one's bargaining position; in war the enemy group is a resource that one wishes to gain some measure of control over. Wars are fought to intimidate one's adversaries, not to exterminate them. Genocide is not war.

The structure and conduct of war reflects the "fight or flight" program built into our sympathetic nervous system. In battle, the aim is to intimidate the enemy out of the fight mode and into flight mode. Thus, assuming there is sufficient parity of force to make a fight seem worthwhile to both parties, morale is the decisive factor in conflict. Indeed, it is the decisive factor in virtually any inter-human competitive, sporting or military encounter.

Red magic has two aspects, firstly the invocation of the vitality, aggression, and morale to sustain oneself in any conflict from life in general to outright war, and secondly the conduct of actual combat magic. A variety of god forms exist in which the War-self can be expressed, although hybrid or purely idiosyncratic forms work just as well. Ares, Ishtar, Ogoun, Thor, Mars, Mithras and Horus in particular are often used. Contemporary symbolism should not be neglected. Firearms and explosives are as welcoming to the red gnosis as swords and spears. Drums are virtually indispensable. Sigils drawn in flammable liquids, or indeed whole flaming circles in which to invoke should be considered.

Combat magic is usually practised openly with the adversary being publicly threatened and cursed, or finding himself the recipient of an unpleasant looking talisman, spell or rune. The aim is intimidation and control of one's adversary who must therefore be made as paranoid as possible and informed of the origin of the attack. Otherwise combat magic takes the same general form as that used in Entropy Rites, with sigils and servitors carrying auto-destructive information to the target, although with sub-lethal intent.

However, the real skill of red magic is to be able to present such an overwhelming glamour of personal vitality, morale and potential for aggression that the exercise of combat magic is never required.

1832

YELLOW MAGIC

Most of the extant texts on what is traditionally called "solar magic", contradict each other or suffer from internal confusion. Astrological commentaries on the supposed powers of the sun are amongst the most idiotic nonsense that discipline can produce. This is because the yellow power has four distinct but related forms of manifestation within the psyche. This fourfold division has led to immense problems in psychology, where various schools of thought have chosen to emphasise one in particular and to ignore those which other schools have alighted upon.

The four aspects can be characterised as follows. Firstly the Ego, or self image, which is simply the model the mind has of the general personality, but excluding most of the extreme behaviour patterns that the selves are capable of. Secondly Charisma, which is the degree of self-confidence that a person projects to others. Thirdly, something for which there is no single English term, but which can be called Laughter-Creativity. Fourthly, the urge to Assertion and Dominance. All these things are manifestations of the same yellow power; although their relative emphasis varies greatly between individuals.

Success in most human societies usually results from a skilful expression of the yellow power. The strength of the yellow power in an individual seems to bear a direct relationship to levels of the sexual hormone testosterone in both sexes; although its expression depends on personal psychology. There is a complex interplay between testosterone levels, self image, creativity, social status and sexual urges, even if they are unexpressed. In esoteric terms, the moon is the secret power behind the sun, as most female magicians realise instinctively, and most male magicians discover sooner or later. The Ego gradually accretes through the accidents of childhood and adolescence, and, in the absence of particularly powerful experiences thereafter, remains fairly constant even if it contains highly dysfunctional elements. Any type of invocation should make some difference to the ego, but direct work with it can achieve much more. Several tricks are involved here. The very recognition of the ego implies that change is possible. Only those who realize that they own a personality rather than consis of a personality, can modify it. For most people a preparation of a detailed inventory of their own personality is a very difficult and unsettling activity. Yet once it is done it is usually quite easy to decide what changes are desirable.

Changes to the Ego or self image or personality by magic are classed as works of Illumination and are mainly accomplished by Retroactive Enchantment and Invocation. Retroactive Enchantment in this case consits of re-writing one's personal history. As our history largely defines our future, we can change our future by redefining our past. Everybody has some capacity to re-interpret things which were considered to have gone wrong in the past in a more favourable light, but most fail to pursue the process to the full. One cannot eliminate disabling memories, but by an effort of visualisation and imagination one can write in parallel enabling memories of what might also have happened, to neutralise the originals. One can also, where possible, modify any remaining physical evidence that favours the disabling memory.

1833

Invocations to modify the ego are ritual enchantments and personifications of the new desired qualities. Attention should be given to planned changes of dress, tone of speech, gesture, mannerisms and body posture which will best suit the new ego. One manoeuvre frequently used in yellow magic is to practice the manifestation of an alternative personality with a specific mnemonic trigger, such as the transference of a ring from one finger to another.

Various god forms such as Ra, Helios, Mithras, Apollo and Baldur are useful to structure fresh manifestations of the ego, and for experiments with the other three qualities of the yellow power.

Charisma, the projection of an aura of self confidence, is based on a simple trick. After a short while there is no difference at all between the pretence and the actuality of self confidence. Anyone wishing to remedy a lack of confidence and charisma, and uncertain as to how to begin pretending to these qualities, may find that a day or two spent pretending to absolute zero self confidence will quickly reveal both the effectiveness of pretence and the specific thoughts, words, gestures and postures required to project either pretence.

Laughter and Creativity may not immediately seem to be related, but humour depends on the sudden forging of a new connection between disparate concepts, and we laugh at our own creativity in forging the connection. Exactly the same form of elation arises from other forms of creative activity, and if the insight comes suddenly, laughter results. If you don't laugh when you see a seriously brilliant piece of mathematics then you have not really understood it. It also take a degree of positive self-esteem and confidence to laugh at something creatively funny. Persons of low self-esteem tend only to laugh at destructive humour and the misfortunes of others, if they laugh at all.

Laughter is often an important factor in the invocations of the god forms of the yellow power. Solemnity is not a prerequisite for ritual. Laughter is also a useful tactic in drawing conscious attention away from sigils or other magical conjurations once they are finished with. The deliberate forcing of hysterical laughter may seem an absurd way of ending an enchantment or an invocation, but it has been found to be remarkably effective in practice. This is yet another sleight of mind manoeuvre which prevents conscious deliberation.

The "pecking order" within most groups of social animals is usually immediately obvious to us, and the animals themselves. Yet within our own society such dominance hierarchies are equally prevalent within all social groups; although we go to quite extreme lengths to disguise this to ourselves. The human situation is further complicated by the tendency of individuals to belong to many groups in which they may have different degrees of social status, and status is often partly dependent on specialist abilities other than displays of naked force.

1834

However, assuming that a person can appear competent in the specialist ability that a social group requires, that person's position in the group depends almost entirely on the degree of assertion and dominance that person exhibits. It is basically exhibited through non-verbal behaviour which everybody understands intuitively or subconsciously but which most people fail to understand rationally. As a consequence they cannot manipulate it deliberately. Typical dominance behaviours involve talking loudly and slowly, using lots of eye contact, interrupting the speech of others whilst resisting the interruption of others, maintaining an upright posture of concealed threat, invading the personal space of others whilst resisting intrusion into one's own, and placing oneself strategically in any space at the focus of attention. In cultures where touching is frequent, the dominant always initiate it, or pointedly refuse it. Either way, they control it.

Submissive behaviour is of course the reverse of all the above, and appears quite spontaneously in response to successful dominance from others. There is a two way interaction between dominance behaviour and hormone levels. If the levels change for medical reasons then the behaviour tends to change, but more importantly, from a magical point of view, a deliberate change of behaviour will modify hormone levels. Fake it till you make it. There is nothing particularly occult about the way some people are able to control others. We simply fail to notice how it is done because nearly all the behavioural signals involved are exchanged subconsciously. Dominance signals do not tend to work if their recipients perceive them consciously. Thus in most situations they must be delivered subtly and with gradually increasing intensity. One of the few situations where such signals are exchanged deliberately is in military hierarchies, but this is only possible because of the immense capacity for direct physical coercion that such systems exhibit. Break the formal rules of non-verbal communication with an officer and he will have a sergeant instil some submission by direct means. Eventually the formal rules become internalised and function automatically, allowing enough obedience to permit mass self-sacrifice and slaughter. The yellow power is the root of most of the best and the worst of what we are capable.

GREEN MAGIC

There is inevitable a considerable overlap in what is written in popular magic books on the subject of venusian (love) and lunar (sex) magic. Consequently a planetary nomenclature has been largely avoided in this text. Although love magic is frequently performed in support of sexual objectives, this chapter will confine itself to the arts of making other people friendly, loyal and affectionate towards oneself.

Friends are probably anyone's greatest asset. My adress book is easily my most valuable possession. As with erotic attraction, it is first necessary to like oneself before others will. This ability can be enhanced by appropriate invocations of the green power. Most people find it easy to elicit friendliness from people that they like themselves; but making persons who are not disposed to friendship towards you, become friendly, and making persons who you do not like at all friendly towards you, are valuable abilities. An unreciprocated friendship is a disability only to the person offering it.

1835

Invocations to the green power should begin with self-love; an attempt to see the wonderful side of every self one consists of, and then proceed into a ritual affirmation of the beauty and loveability of all things and all people. Suitable god forms for the Love-self include Venus, Aphrodite and the mythical Narcissus, whose myth merely reflects a certain male prejudice against this type of invocation.

From within the green gnosis, spells to make people friendly may be cast by simple enchantment or by the use of entities created for this purpose. However it is in face to face meetings that the empathic abilities stimulated by the invocation work most effectively. Apart from the obvious manoeuvres of showing interest in everything the target has to say and affirming and sympathising with most of it, there is another critical factor called "behavioral matching", which usually takes place subconsciously. Basically, in the absence of overtly hostile postures on the part of the target, one should attempt to match the non-verbal behaviour of the target precisely. Sit or stand in the identical bodily posture, make the same movements, use the same degree of eye contact, and talk for similar intervals. As with dominance behaviour, such signals only work if they are not consciously perceived by the recipient. Do not move to match the target's moves and postures immediately. It is also essential to try and match the verbal behaviour and to communicate with the same level of intelligence, social status and sense of humour as the target.

Before I made myself wealthy, I used to practice these abilities when hitch-hiking. Soon, even people whom I found quite ghastly were buying me lunch and transporting me far out of their way. Empathy will get you anywhere.

ORANGE MAGIC

Charlatanry, trickery, living by one's wits and thinking fast on one's feet are the essence of the orange power. These mercurial abilities were traditionally associated with the god forms which acted as patrons to doctors, magicians, gamblers and thieves. However the profession of medicine has now partly dissociated itself from charlatanry since doctors discovered that antibiotics and hygienic surgery actually worked. Nevertheless about eighty percent of medications are still basically placebos, and the profession still retains the mercurial caduceus for its emblem. Similarly the profession of magic has become less dependant on charlatanry with the discovery of the quantum-probabilistic nature of enchantment and divination and the virtual abandonment of classical alchemy and astrology. Pure magic is now best described as an expression of the octarine power, having an Uranian character. Yet charlatanry still has its place in magic as in medicine. Let us not forget that all "conjuring tricks" were once part of the shamanic warm up repertoire in which something lost or destroyed is miraculously restored by the magician to get the audience in the right mood before the serious business of placebo healing began. In its classical form, the magician puts a dead rabbit in a hat before pulling out a live one.

1836

To the list of professions drawing heavily on the orange power one must now add salesman, confidence trickster, stockbroker and indeed any profession with an extreme heart attack rating. The motive power of the orange gnosis is basically fear, a species of fear which does not inhibit the user, but rather creates an extraordinary nervous speed that produces quick moves and answers in tight corners.

The apotheosis of the Wit-self is the ability to enter that state of mental overdrive in which the fast response is always forthcoming. This ability is,, paradoxically enough, created by not thinking about thinking, but rather allowing anxiety to partially paralyse the inhibitory process themselves so that the subconscious can throw out a quick witted response without conscious deliberation.

Invocations of the orange power are best delivered at frantic speed and gnosis can be deepened by the performance of mentally demanding tasks such as adding up large lists of numbers in one's head or ripping open envelopes containing difficult questions and answering them instantly; activities which should be persisted with until a breakthrough to the experience of thinking without deliberation is achieved. Varied god forms can be used to give form to the Wit-self. Hermes, Loki, Coyote the Trickster and the Roman Mercurius are often employed.

Orange magic is usually restricted to invocations designed to enhance general quick wittedness in secular activities such as gambling, crime and intellectual pursuits. Enchantments and evocations performed subsequent to an invocation of the orange gnosis rarely seem to give results as effective as the invocation itself in my experience. Perhaps something should be said about crime and gambling for the benefit of those hotheads who may misunderstand what can be done with orange magic in support of such activities. Theft is ludicrously easy performed methodically yet the majority of thieves get caught after a while because they become addicted to anxiety, which they experience as excitement and start taking risks to increase it. The novice thief who, in state of extreme anxiety, takes something in a situation of zero risk, does not of course get caught and neither does the careful professional. However there are few careful professionals because there are far easier ways of making money in most societies for people with that kind of ability. The great majority of thieves however always manage to find some way of incriminating themselves because the anxiety of the theft itself fades, only the anxiety of punishment remains. Those quick witted and outwardly cool enough to thieve successfully can easily make more from salesmanship.

1837

There are three types of persistent gambler. The losers account for two types. Firstly there are those addicted to their own arrogance, who just have to prove that they can beat pure chance or the odds set by the organisers. Secondly there are those addicted to the anxiety of loosing. Even if they win, they invariably throw it away again soon afterwards. Then there are the winners. These people are not gambling at all, either because they are organising the odds and stakes, or because they have inside information, or because they are cheating. This is true orange magic. Poker is not a game of chance if played skilfully, and skilful play includes not playing against persons of equal or superior skill, or persons holding a Smith and Weston to your Four Aces. Most conventional forms of gambling are set up in such a way that the use of anything but the most extreme forms of psychic power will make little difference. I would not bother to bet on odds that I had reduced from an hundred to one to merely sixty to one. However certain results obtained using double blind prescience with horse racing show encouraging potential.

PURPLE MAGIC

A large proportion of all the cults throughout history have shared one particular characteristic. They have been led by a charismatic man able to persuade women to freely dispense sexual favours to ther men. When one begins to look, this feature is startlingly common to many ancient cults, monotheistic schismatic sects and modern esoteric groups. Many, if not the majority of adepts past and present were, or are, whoremasters. The mechanism is quite simple, pay the woman in the coinage of spirituality to service the men who repay you with adulation and accept your teachings as a side effect. The adulation from the men then increases your charisma with the women creating a positive feedback loop. It can be a nice little earner until old age or a police raid catches up with the enterprise. The other danger is of course that the women, and eventually the men, may come to feel that constant changes of partners work against their longer term interests of emotional security and reproduction. The turnover in such cults can thus be high, with young adults constantly replacing those approaching early middle age.

Few religions or cults lack a sexual teaching, for any teaching provides a powerful level of control. The vast majority of the more durable and established religions trade on a suppression of so called free love. This pays considerable dividends too. Women's position becomes more secure, and men know who their children are. Naturally adultery and prostitution flourish in such conditions because some people always want a little more than lifelong monogamy has to offer. So it's quite true that brothels are built with the bricks of religion. Indirectly so with conventional religions, directly so with many cults.

All this begs the question of why it is that people have such an appetite for wanting to be told what to do with their sexuality. Why do people have to seek esoteric and metaphysical justification for what they want to do? Why is it so easy to make a living selling water by the river?

1838

The answer, it appears, is that human sexuality has some built in dissatisfaction function of evolutionary origin. Our sexual behaviour is partly controlled by genetics. Those genes most likely to survive and prosper are those that in the female encourage the permanent capture of the most powerful male available and occasional liaisons (clandestine) with any more powerful male that may be temporarily available. Whereas in the male, the genes most likely to prosper are those encouraging the impregnation of as large a number of females as he can support, plus perhaps a few on the sly that other men are supporting. It is interesting to note that only in the human female is oestrous concealed. In all other mammals the fertile time is made abundantly obvious. This appears to have evolved to allow, paradoxically both adultery and increased pair bonding through sex at times when it is reproductively useless. The economic basis of any particular society will usually supply some pressure in favour of a particular type of sexuality and this pressure will be codified as morality which will inevitably conflict with biological pressures. Celibacy is unsatisfactory, Masturbation is unsatisfactory, Monogamy is unsatisfactory, Adultery is unsatisfactory, Polygamy and Polyandry is unsatisfactory and presumably Homosexuality is unsatisfactory, if the renetic merry-go-round of partner exchanges in that discipline is anything to go by.

Nothing in the spectrum of possible sexualities provides a perfect long term solution, but this is the price we pay for occupying the pinnacle of mammalian evolution. So much of our art, culture, politics and technology arises precisely out of our sexual yearnings, fears, desires and dissatisfactions. A society sexually at peace with itself would present a very dull spectacle indeed. It is generally if not invariably tha case that personal creativity and achievement are directly proportional to personal sexual turmoil. This is actually one of the major but often unrecognised techniques of sex magic. Inspire yourself with maximum sexual turmoil and confusion if you really want to find out what you are capable of in other fields. A tempestuous sex life is not a side effect of being a great artist for example. Rather it is the art which is the side effect of a tempestuous sex life. A fanatical religion does not create the suppression of celibacy. It is the tensions of celibacy which create a fanatical religion. Homosexuality is not a side effect of barracks life amongst elite suicide shock troops. Homosexuality creates elite suicide shock troops in the first place.

The Muse, the hypothetical source of inspiration, usually pictured in sexual terms, is the Muse only when one's relationship to her is unstable. Every possible moral pronouncement on sexual behaviour has doubtless been given a million times before, and it would be unseemly for a Chaoist to re-emphasise any of it. However, one thing seems reasonably certain. Any form of sexuality eventually invokes the whole gamut of ecstasy, self-disgust, fear, delight, boredom, anger, love, jealousy, rafe, self-pity, elation and confusion.It is these things which make us human and occasionally superhuman. To attempt to transcend them is to make oneself less than human, not more. Intensity of experience is the key to really being alive and given the choice I'd rather do it through love than war any day.

1839

A dull sex life creates a dull person. Few people manage to achieve greatness in any field without propulsion that a turbulent emotional-sexual life supplies. This is the major secret of sex mgic, the two minor secrets involve the function of orgasm as gnosis and the projection of sexual glamours.

Anything held in the conscious mind at orgasm tends to reach down into the subconscious. Sexual abnormalities can readily be implanted or removed by this method. At orgasm sigils for enchantment or evocation can be empowered either by visualisation or by gazing at the sigil taped to one's partner's forehead for example. However this kind of work is often more conveniently performed auto-erotically. Although the gnosis offered by orgasm can in theory be used in support of any magical objective, it is generally unwise to use it for entropy or combat magic. No spell is ever totally insulted within the subconscious and any leakages which occur can implant quite detrimental associations with the sexuality.

At orgasm an invocation can be triggered, this operation being particularly effective if each partner assumes a god form. The moments following orgasm are a useful time for divinatory vision seeking. Prolonged sexual activity can also lead to stages of trance useful in visual and oracular divination or oracular states of possession in invocation.

The projection of Sexual Glamour for the purposes of attracting others depends on far more than simple physical appearance. Some of the most conventually pretty people lack it entirely, whilst some of the plainest enjoy its benefits to the limit.

To be attractive to another person one must offer them something which is a reflection of part of their self. If the offer becomes reciprocal then it can lead to that sense of completion which is most readily celebrated by physical intimacy. In most cultures it is conventional for the male to display a tough public exterior and for the female to display a softer persona, yet in a sexual encounter each will seek to reveal their concealed factors. The male will seek to show that he can be compassionate and valnerable as well as powerful, whilst the female seeks to display inner strength behind the outward signs and signals of passive receptivity. Incomplete personalities such as those which are machismo to the core, or consist of the polar opposite of this, are never sexually attractive to anyone except in the most transient sense.

Thus the philosophers of love have come to identify a certain androgyny in either sex as an important component of attraction. Some have taken the poetic license to express the quaint ideal that the male has a femal soul and the female a male one. This reflects the truism that to be attractive to others you must first become attracted to yourself. A few hours spent practising being attractive in front of a mirror is a valuable exercise. If you cannot get mildly excited about yourself, then don't expect anyone else to get wildly excited.

1840

The "moon glance" technique is often effective. Basically one briefly closes the eyes and momentarily visualises a lunar crescent in silver behind the eyes with the horns of the moon projecting out of each side of the head behind the eyes. Then one glances into the eyes of a potential lover whilst visualising a silver radiance beaming from your eyes to theirs. This manoeuvre also has the effect of dilating the pupils and usually causes an involuntary smile. Both of these are universal sexual signals, the first of which acts subconsciously.

It is generally unwise to cast spells for the attraction of specific partners but better to conjure for suitable partners in general for oneself or others. One's subconscious usually has a far more subtle appreciation of who really is suitable.

Sexual magic is traditionally associated with the colours of purple (for ppassion) and silver (for the moon). However, the effectiveness of black clothing as either a sexual or an anti-sexual signal, depending on the style and cut, shows that black is in a sense the secret colour of sex, reflecting the biological and psychological relationship between sex and death.

________________

This text is out of Pete Carroll's book "Liber Kaos, The Psychonomicon" (Weiser)

With fractalic greetings and laughter * Fra.: Apfelmann *

1841

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Dedication Ritual Lammas, 1992 Khaled Quicksilver OPENING: Put up circle as per usual, up to but not including DDTM. Principal witness is Priest or Priestess, whichever is opposite gender to the Candidate.

Candidate (with sponsors, stands facing Priest/ess: "I, (full given name), have decided to dedicate myself to the keeping of the Gods, and I wish to so swear, with this Circle of the Craft of the Wise as witness."

Priest/ess (to sponsors): "Is (candidates full name) a proper person, of good report and standing in both communities, sacred and profane, who resoects our ways and wishes to learn the path of Wisom from the Lord and Lady?"

Sponsor: "I have found her/him to be so."

Priest/ess (to Candidate): "What is the Rede?"

Candidate: "An it harm none, do what ye will."

Priest/ess: "Truly an Ethical core. And art willing to make oath to the Gods?"

Candidate: "I am."

Priest/ess: "Art willing to ever keep secret what is unfolded before you, even though it should cost thee thy life?"

Candidate: "I am."

Priest/ess: "Art willing to swear so before the Gods, and before these here assembled?

Candidate: "I am."

Priest/ess (to Sponsor): "Has s/he the password to enter into the worlds where such a compact must needs be made?

Sponsor: "S/he has it not. I give it for him/her, so she may enter into compact."

1842

Dedication (continued) Priest/ess: "By what Right or Privelege do you ask admittance into our Rites and into the company of the Gods?"

Sponsor: "By the right of two passwords. Perfect Love and Perfect Trust!"

Priest/ess (to dedicant): "The door has been opened for you. But you must make the step alone. By what right do you enter?"

Dedicant: "By those very passwords. Perfect Love and Perfect Trust."

Priest/ess: "I give thee a third. (Kisses Candidate)

DDTM is then performed.

Priest/ess: "You may now proceed with your wish."

Candidate: Gives dedication oath. (this should be written by the candidate with the help of the sponsor(s), so that all the elements required are included, but should not follow a "canned" script.)

Priest/ess (to those assembled): "We have heard (Canddates name)'s intentions. Have you any questions or do you wish any clarification?"

Each covenor does so, if they want a clarification. This continues until all are satisfied as to the meaning of the candidate's oath and are satisfied that the candidate has promised to live up the the Rede, to the best of his/her ability while a student and to keep the Secrets, whether they stay in or not. (NOTE: Promising more than is outlined is grossly unfair -- The candidate MUST fully cognizant of what has been promised!)

Priest/ess: "We have heard your Oath and your meaning. Remember that you Oath binds you, for it has been made in the presence of the Gods and witnessed by the Craft of the Wise."

Priest/ess then introduces the new dedicant to each member of the group, then to the Quarters, and finally to the Gods:

Priest/ess: "Lord and Lady, here is your Child, (name) who has sworn his/her devotion to you. Treat him/her gently and with justice, for s/he is young in the ways of the Wise. Teach us to do the same."

Cakes and Wine, with the new Dedicant fiven the first drink in honour of his/her new status. Dismiss the Circle.

1843

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HORN SONG Great stag's horns are sprouting out of my head! Now I sing great songs! Thundering voices roar Ancient melodies That now are caught in my magickal horns To power my soul And to heal my body And enrich my mind! Listen as I soar! Listen as I sing! My words are power To heal bodies, minds, soul And to conquer death! > Date: 01-29-89 14:07 > From: Hugh Read Origin: FIRE OPAL - A Gem of an OPUS [Minneapolis, MN (612) 822-4812] (Opus 1:282/8)

1847

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PAN TO ARTEMIS Uncharmable charmer Of Bacchus and Mars, In the sounding, rebounding Abyss of the stars! O virgin in armour, Thine arrows unsling In the brilliant resilient First rays of the spring! By the force of the fashion Of love, when I broke Through the shroud, through the cloud, Through the storm, through the smoke, To the mountain of passion Volcanic that woke-- By the rrage of the mage I invoke, I invoke! By the midnight of madness, The lone-lying sea, The swoon of the moon, Your swoon into me; The sentinel sadness Of cliff-clinging pine, That night of delight You were mine, you were mine! You were mine, O my saint, My maiden, my mate, By the might of the right Of the night of our fate. Though I fall, though I faint, Though I char, though I choke, By the hour of our power I invoke, I invoke! By the mystical union Of fairy and faun, Unspoken, unbroken-- The dusk to the dawn!-- A secret communion, Unmeasured, unsung, The listless, resistless, Tumultuous tongue!-- O virgin in armour Thine arrows unsling, In the brilliant resilient First rays of the spring! No Godhead could charm her, But manhood awoke-- O fiery Valkyrie, I invoke, I invoke!

1848

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ALOHA, Serge King -- a full moon blessing The only Temple of Peace worth building Is in your heart, Serge Is in the human heart In your students hearts Peace can not be won with money, Serge Peace can not be bought Nor can peace be sold But peace must be earned In loving, selfless service to us all Giving, regiving Just for the Joy of It THAT is Aloha Aloha is never prosperity, Serge Bought with the money Tinkling in your pocket Aloha is free Giving, regiving in poverty Sings an ancient song Full of Joy, Bliss and Love The true coin of Peace A so is giving, regiving in wealth A thing of beauty Filled with ancient glory Unsurpassable With blessings and thanks, I give you this gift May it touch your heart And open your heart May it touch all hearts ALOHA, Serge King! > Date: 01-22-89 05:33 Hugh Read

1849

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BURNING TIMES The songs are sung to rouse our anger Of martyred witches gone to the fire But what is served by righteous singing When all we do is stew in our ire? Nine million dead in four hundred years More in that time simply died of disease. Why do we dwell on long-passed dead When we are alive in times like these? cho1: Rise up, Witches, throw off your masks And cease crying guilt for ancient crimes; Earth and all her children need us, For all face now the Burning Times. In the face of that hostile power, How did the old knowledge stay alive? How do we have a Craft to practise? Our ancestors knew how to fight and survive! How do we honour our blessed dead? Slavery threatens all but the few! We must teach their cunning ways; Everyone needs the skills they knew. cho: Rise up, Witches, gather your strength, And let your power spread and climb; Earth and all her children need us, For all face now the Burning Times. I'll not cast off science's works Witches all forces to Will can bend. I'll not accuse, for war and waste, Some patriarchy of faceless Men. Men do not cast the only votes; Women alone do not demonstrate. Rather than shut out half the race, Who, if not we, will change that state? cho: Rise up, Witches, gather your strength, And let your power spread and climb; Earth and all her children need us, For all face now the Burning Times. I will not blame a Father's Church -- Blame and guilt are Their tools, not mine. And even in the shuls and churches Allies there will I seek and find! I will not answer hate with fear; Nor with a smug, cheek-turning love; I will not answer hate with rage; By strength alone will I not be moved!

1850

BURNING TIMES (cont.)

cho: Rise up, Witches, gather your strength, And let your power spread and climb; Earth and all her children need us, For all face now the Burning Times. I will not hide in my sacred grove -- The factories and cities yet ring me about. I will not climb my ivory tower -- The real world exists though I shut it out. I will not work for Church nor State Who serve themselves while they serve us lies. Nor only for my Witchen kin But for the family of all alive! cho: Rise up, Witches, gather your strength, And let your power spread and climb; Earth and all her children need us, For all face now the Burning Times. So if rebellion means to fight A State lost sight of why it was built, If heresy's to reject a Church That rules with force or fear or guilt, Then let us all be rebels proud, And shameless heretics by creed! A tyrant's hand subjects the Earth More heretic rebels are what She needs! cho: Rise up, Witches, gather your strength, And let your power spread and climb; Earth and all her children need us, For all face now the Burning Times. copyright 1988, Leigh Ann Hussey ThelemaNet - Hail Eris! * (415) 548-0163 (Opus 1:161/93)

1851

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CHANGE

I wonder if the sadness I feel Is the shadow Of my profound happiness Something is finished That was filled with wonderful excitement The search is over Now it is time to work This is something new It is as if a tiger were lurking Unseen and waiting To pounce on me and kill This, my new beauty 01-10-89 Hugh Read FIRE OPAL - A Gem of an OPUS [Minneapolis, MN (612) 822-4812] (Opus 1:282/8) 1852

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To Greyshield, with love The circle cast about us. The Gods bear witness to our love. The Watchtower Guardians keep silent vigil. Our brothers and sisters stand with us. The Lord and Lady have granted us audience. The candlelight reflects the love in your eyes. A love that we have shared before, Not even death to come between us. We stand together, hand in hand. Our paths have merged again. The Moon beckons us to join Her, gladly we go. The Lady smiles upon us. Phoenix InterVisioN "The ParaNormal Connection" 603-547-6485 HST (1:132/123)

1853

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A PAGAN AWAKENING A new life is there, You hear Her now, She was always there, and You're forever changed. So listen to Diana, and accept Her love. Hoard not Her gifts : feeling, renewal, music. A new life is there, You see Him now, He was always there, and you're forever changed. So look to Apollo, and receive His light. Hoard not His gifts : healing, growth, joy. A new life is there, Your hands reach it now, It was always there, and You're forever changed. So touch the earth, and partake of it's sustenance. Hoard not it's gifts : body, green, silence. A new life is there, You soar with it now, It was always there, and You're forever changed. So breathe in the air and gather the wind. Hoard not it's gifts : mind, dreams, empathy. A new life is there, You're warmed by it now, It was always there, and You're forever changed. So build the flame and brave it's heat. Hoard not it's gifts : spirit, will, energy. A new life is there, You flow with it now, It was always there, and You're forever changed. So study the ocean and follow it's tides. Hoard not it's gifts : self, courage, sorrow. A new life is there, You're one with them now, They were always there, and You're forever changed. So take Their gifts and return them threefold. Share this magic : friendship, love, trust. .... Jeff A. Bordeaux 4 Jan 89 InterVisioN "The ParaNormal Connection" 603-547-6485 HST (1:132/123)

1854

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A CALL TO LORD AND LADY She lives and breathes upon the Earth Her wheel spins round the hub of June She is the web of life and birth Her smile floats softly with the moon Heart of life, and caring mother Loving sister, noble princess Firebird spirit, restless lover Shadowy hidden sorceress His strength is there in mountains high His lightning flys from air and cloud His horn heralds the wild hunt's ride He quickens forest, roaring proud Children's friend, protecting father Watchful brother, noble fighter Laughing wise one, dark magister Player of pipes, thoughtful sheperd Their faces many, countless names Pan, Diana, Zeus, Astarte Teachers from dreams, oracle's flames Speak, and guide us within our hearts - J.A.B. 14 Feb 89

1855

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SEEKING THE SIGN TO DRAGONHEIM - Mighty wings once carved the cumulus sowing storm filled clouds and reaping rain. Soaring, we bounded the radius of the peak crowned heights of our domain. - How long is the road to Dragonheim? The length of a dreamer's call. How number the miles to Dragonheim? It is none, I say, and all. - And the sky roared when touched by our flames it sang to words wrought in fume and smoke. Firey visions dwelt within the names of numberless tribes of dragon folk. - Where winds the path to Dragonheim? Hidden in a name; a secret sound. Where stands the entrance to Dragonheim? In the place never lost, though seldom found. - Majestic mountains once housed our young born from crystal eggs that caught the light. In strong shadowed heights our dwellings hung ne'er crossed by the foes who feared our might.

What shapes the trail to Dragonheim? A maze of dreams, pointing streight. How travels the way to Dragonheim? On paths of heart, devoid of hate. Now the lands are gone, scourged by the ire of the modern day people's decree. But spirits live on, look to the fires. You must catch our souls to set us free. In what age stands the halls of Dragonheim? Time beyond time, between the worlds. Where dwell the inhabitants of Dragonheim? They smile as your spirits soar and curl. ** - J.A. Bordeaux (Steorra Rokraven) , 17 Feb 89 InterVisioN "The ParaNormal Connection" 603-547-6485 HST (1:132/123) 1856

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TO THE DRAGONS, REBORN - They say the flame wrought winds are dead; Ethereal dancing, jeweled wings - no more. Monolithic rationality is the head. Noble dreams and works - shattered, torn. - Their world was theirs - never doubt. But the magic and power faded away, When the light gave way to spiritual drought and Oppenheimer replaced Morganna Le Fay. - But in some strange souls they found a home: Those inspired, lost, exiled castaways. Music and verse and The Craft are the bones Of these long lost archetypes of elder days. - And it takes a mere seed to create an oak, and music and light, rain and mirth, bridging land and sky with it's growth; fulfilling the call to renew the Earth. - So nurture these dragons who live within you- The Burning has ended and they may go free. Let them grow so that their work may continue. An it harm none, do what ye will - Blessed Be! - Jeff A. Bordeaux 3 January 1989 InterVisioN "The ParaNormal Connection" 603-547-6485 HST (1:132/123)

1857

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EARTHDREAM - I feel earth drums deep in the mountain's feet; Compelling rhythm driving from the core. I quicken to the flow of molten heat, and sing with earth song felt in granite's roar. - And overhead, elusive secrets heard in rushing air, bright lightning's stormy ring. The wisdom of the dragon, cloud and bird I hear in wind, and see in eagle's wing. - A roaring flame will dance and show it's gaze and speak with firey language, spark and smoke. My needful spirit feeds upon this blaze and feeds the source with rowan, ash and oak. - The swelling ocean, graced with moon's soft kiss will heal and bathe the heart within it's wake. The clear blue source of flowing feeling's bliss is found in winding stream, dark pool and lake. - This dream surrounds and makes our spirits one. Learn from the Earth, her smile, her forests green; To watch and listen, feel the visions come, to find the center, find the worlds between. -- J.A.B. 15 Feb 89 InterVisioN "The ParaNormal Connection" 603-547-6485 HST (1:132/123) 1858

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ELF Wilst I think, And sit and dream within the forest, soft footfall comes up behind me, as I think. A soft cool hand touches my shoulder and whispers like the wind enter my ear. Her perfume preceeds her words, her intentions reflected , in the calming mist. Like dust, sleep overcomes me, as soft secrets fill my thoughts, the hand releases its elfin grip, And I drift into sleep... Marcus Baker Street Irregular * Ft Walton Beach FL (1:366/222)

1859

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LYRA Lyra In her bubble Dances near me now Tiny seer You never wobble As you dance the Tao Rainbow Fire Like the Maple And the Oak Tree, too Flumes your Air Suppley Beauty! Wow! (Us little people gotta stick together even at a distance...maybe better at a distance ) Hugh Read The Terraboard, Minneapolis, MN (Opus 1:282/341) 1860

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The Goddess is Alive Moon shines down upon a sea of Light, Shifting sands lay singing in the Heart of the Night. I looked upon a scene that gripped me to the core, White-clad maidens below were dancing on the shore. Sweet sounds slipped from moon-lit throats, Wind whipped hair abound, Lit by the light within and without, The Women circled 'round. As I stood, water engulfed my feet, My body swayed to your Heavenly Heart beat. Wind and wave and fire light, Paled in my mind Earthly delight. Time slipped by me as you held your embrace, And windblown spray covered my face. Protected deep within your Womb, I could feel the tender pain of Life's bloom. Candles flared high as the Dance progressed, Deep inside with a healing touch you blessed. All around, wind, wave and fire shouted of your life, Your light speared deep within, soothing my strife. Divine Mother, Goddess of Light, To you I come seeking protection from the night. Come home to shelter within your arm, Surrounded by Love, hidden from harm.

Holy Mother, Queen of Heaven and Earth, From you we all trace our Birth. Heavenly Goddess, light from above, Shine down upon us, we pray for your Love.

1861

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HUNTER'S WARNING - I have a tale, all grim forbode of one who sought the night. He mounted, then in darkness rode to work upon the height. Control and power over all, the essence of his quest. The people he would hold in thrall. Ill omen was his crest. He found a cliff beside the sea. A glowing circle cast, with magic burnt the Sacred Tree and drawing sword, stood fast. The ocean swelled, and gale winds cried- a storm of ice and chill. Bright lightnings slashed and burned the sky imposed by dark'ning will. A gateway through the Other World was opened by his hand, For from the clouds a funnel swirled and Bifrost's road did stand. A raucous army then came down and rode upon that coast. Weird hoofbeats rang upon the ground from steeds who were as ghosts. Just from the Hunt they had returned to challenge fox, and deer. And from the leader, one eye burned and sighted down his spear. 'What magus honors not my name?', a booming voice then cried. 'What fool does play this ill wrought game? Best answer quick - or die.' 'My title matters not, O Lord.', the sly tongued one did speak. 'We share the spirit of the sword- your wisdom I would seek.' 'My secrets will I gladly give to all who share my way- but test ye must, to die or live- one chance to go or stay.' 'Though death is not the thing I crave, your questions will I bear. And favour lacking, to the grave and thralldom will I swear.' 'But I am learn'ed, wise and strong so if your test surpassed you must then swear before your throng your power you will pass.' The Hunt Lord scowled, and it was done, then said with frosty breath:

'Unto me you will answer one- what purpose does serve death?' 'My foes have often met their end. I glory in the kill. My way will use the death to bend the people to my will.' The Goddess Freyja then impart: 'What say you of the dove? What use to you are things of heart? Regard ye what of love?' 'I scorn all love, I favour wrath, tis best left for the meek. And peaceful ways cross not my path, tis only for the weak.' 'War is my art, so answer this:', spoke grim one handed Tyr. 'Affairs of state, when go amiss- is honor in your sphere?' 'All honor I return to friends and other Lords deserved. I say again, foes meet their ends when wrath has been incurred.' 'Unto us now, one more reply before you hear our will. of spells and power - magic high, of what does this fulfill? 'To honor you, I would enshrine, the world then I would take. To snare, all shiftless peoples bind with forces I would wake.' All Asgard's dwellers, looking grim, then nodded to this king. Triumphant mein came over him- his darkened soul did ring. But Odin set his rage filled face- the mages blood ran cold. 'Ye think that thou hast won our grace with naked evil bold?' 'All death is but the way to birth and peace is men's desire. Our way is to renew the Earth- despoiling not in ire.' 'This and the magics meant to heal and guide on wisdom's path. So this is why the powers wield- you have incurred our wrath.' 'But go in sorrow - life we give, along with this one curse- That ever long as you shall live your life now is reversed.' 'Harm with your magic, and you die a death forever long. Hurt with your guile, and you shall cry- your way is twisted, wrong.' They rode like leaves upon the wind. Ensorcelled mage grew mad. He wanders - never trust or friends. Just woe, dark soul, nomad.

Pay heed, all seekers on the path to shadow's knowledge earned. To evil go, you gain the wrath of Powers great and stern. - J.A. Bordeaux 8 Mar 89 1862

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THE MOONPOOL - It is a lazy, restful time here in the forest glade. The sun is departing, the stars arriving and the trees are a darkening jade. - An air of buzzing, drowsing stillness invades the meadow, lends weight to my head as I settle down - bedroll, backpack and strains of music are seemingly played. - A deep, cool, dark pool is here, mirror clear, reflections of skies, as peace fills my mind, my soul and sleep gently touches my eyes. - I know not whether I was awake, or in dream or how much time had passed, when I felt the magic of this place camped there, upon the grass. - No sounds - no crickets? (The Music!) As the Moon awakens the pool, so bright. Why this anticipation, premonition, this magical feeling, this ghost haunted night? - Then, a siamese cat enters the meadow- silver grey, regal compusure, flowing lines. And somehow I know - I see intelligence and wit, and power, as she looks into my eyes. - How does she speak without speaking? But somehow, she communicates good will, and cheer. 'Stay quiet, childe of man.', she says. 'Be still - you are but a guest here.'

Then a parade of feline musicians wandered in singing from the right. I shake my head *bedazzled*; Am I dreaming, or mad? Why me - here to witness this eldritch sight?

THE MOONPOOL (cont.) - A troupe of dancing, cavorting gnomes made their appearence upon a rocky stage. And following them : silver clad, haughty elves accompanied by a wizened old mage. -

Now, many strange but noble presences made manifest on that starlit night in June. And I witnessed and heard sweet music, high magic, secrets until dawn, with the passing of the Moon. - And the high bred Queen of Cat Folk smiled with warmth, and left. Left me shaking with these visions, and nodding, I finally slept. - I return often to these stately woods, seeking but never finding the sacred pool, so bright. It makes me sad - very sad to think that it was but a dream, a peculiar night. - But sometimes, at the edge of sleep, soft music slowly beckons, and calls. And I know with every fiber of my being that I will again visit these magical sylvan halls 1863

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Jewel Sparkling like a priceless gem, Your eyes glisten, a living diadem. Touched from the past brought forth Today, And once again my Heart is brought to bay. I remember when we rode the Field, Banner flying, raised the shield, And then the time we loved and lost And the unforgiving sea claimed a deadly cost. Once in a village, poor and downtrodden, Once with new birth our life was broken, Lover I remember you when, Ages past we wandered a glen. Many lives have come and gone, But for a while, with you I would be alone. An oasis in the desert of life, An island of Joy in an ocean of Strife. It seems so strange the day we met, Our eyes crossed briefly and our gazes met. Stars in our eyes we heard them say, But then you had to turn away.

Departing you went with backwards gaze, My eyes followed you gently and my heart was ablaze. Visions of the Past and Future days, And all I could see was the Sun's bright rays. It seems so fateful that you walked in that day, And to your smile my heart fell prey, Eyes that dance filled with moonbeams of light, While under your breast beats a heart filled with Life. Into my arms I call you to me, Eager our love to set free, Into the air, like Hawks on the wing, My love I give to you without any strings. You say that you need time to be sure, Lover, I tell you, that our love will endure. This lifetime or next, only time will see, But sooner or later, our love it will be. Shining like diamonds caught in the sky, A beacon for others, calling them to fly, Showing no limits, teaching others to be free, Visions of Love and Life we will be. Shadow Hawk, 03-12-89 14:07

1864

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The Coming of Lugh by Iarwain Lugh the Il-Dana came to the Tara Lugh Samildanach came to the palace of the Tutha De Lugh, master of all arts, came to Eireann The gate keeper did not recognize Lugh The gate keeper asked the Il-Dana his name The gate keeper asked Lugh Samildanach what skill he possesed Lugh said: I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of battle The gate keeper said: We have no need of a battle master King Nuada de Danann is our battle master Nuada Airgitlamh is our battle master Lugh said: I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of healing

The Coming of Lugh (cont.) The gate keeper said: We have no need of a master of healing Diancecht de Danann is our master healer Diancecht is master of all herbs and healings Lugh said: I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of knowledge The gate keeper said: We have no need of a master of knowledge Oghma de Danann is master of all learning Oghma is master of all knowledge Lugh said: I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of Sailing The gate keeper said:

We have no need of a master of sailing. Mananan mac Lyr de Danann is our master of ships. Mananan mac Lyr, son of the sea, is our master of sailing Lugh said: I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of sorcery The gate keeper said: We have no need of a master of sorcery The Badb de Danann are mistresses of all sorcery The three sisters Macha, Nemhain and Morrigan are mistresses of all witchcraft Lugh said: I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of smithing The gate keeper said: We have no need of a master of smithing Goibniu de Danann is our master of smithing Goibniu is a master of all crafts Lugh said:

I am Lugh Samildanach I am Lugh the Il-Dana I am Lugh, master of the battle I am Lugh, master of healing I am Lugh, master of knowledge I am Lugh, master of sailing I am Lugh, master of sorcery I am Lugh, master of smithing I bid you, unless you know of another who is master of all these arts, take me to Nuada Airgitlamh, take me to Nuada, king of the Tutha de Danann. The gatekeeper went to Nuada. When Nuada heard of Lugh's coming he said: Let him come in, for never has his like entered this fortress Lugh the Il-Dana was admitted to the Tara Lugh Samildanach was admitted to the palace of the Tuatha De Lugh master of all arts found his place amongst the Tuatha de Denann 1865

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Night Wind Night Wind whispers gently through the trees tonight, Soon, softly, soon they whisper in delight, Flights of Night Visions take wing in the night, Off to the slumbers of children to bring Joy and Fright. Over house, street, mountain and meadow Wind flies swirling, fast and then slow, To windows of children, it's dreams to bestow, Dreams of Heros, Dragons, Maidens and more. Little faces move in the night, Eyes seeing Night Dreams of Horror and Delight, Innocent faces asleep in the night, While mighty undertakings go on with Inner Light. Strong do they battle, they play in the night, While parents lie dreaming of their own fear and delight. Deep in the Heart of the Night Wind they soar, No longer Children, but Adventurers and More. Explorers and Travellers, Saints and Devils, The Children of Day become Night's greatest Messengers, Carrying word of Great Cities, Underground Oceans and Life, Back to the day to see the Sun's light. And in the morning as Night Wind retires, Bright little faces alight with the glow, Tell Tales of Valour and Strife into he night, and condescending pats on their Heads is their plight.

Off to your play they are told in the Day, Enough of this dreaming they are told is the way, That they are growing up and that this is the Real Way, Dreams are for nighttime, and not for the day. Dreams are for Dreamers, now you go and Play, And the Mighty Warriors on the Night go into the Day, Playing with dolls and trucks and clay, The mighty forget Night's battles along the way. But Deep in the forest, the cave, and the Dark, Night Wind lies Dreaming and awaiting the Time, When Night visions once more take to flight, And Children of Day become Warriors of the Night. Shadow Hawk, 03-12-89 14:06 1866

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A TREE SONG by Rudyard Kipling Of all the trees that grow so fair, Old England to adorn, Greater is none beneath the sun, Than Oak, and Ash, and Thorn. Sing Oak, and Ash, and Thorn, good sirs, (All of a Midsummer morn!) Surely we sing of no little thing, In Oak, and Ash, and Thorn! Oak of the Clay lived many a day, Or ever Aeneas began. Ash of the Loam was a Lady at home, When Brut was an outlaw man. Thorn of the Down saw New Troy Town (From which was London born); Witness hereby the ancientry Of Oak, and Ash, and Thorn! Yew that is old in churchyard-mould, He breedeth a mighty bow. Alder for shoes do wise men choose, And beech for cups also. But when ye have killed, and your bowl is spilled, And your shoes are clean outworn, Back ye must speed for all that ye need, To Oak, and Ash, and Thorn! Ellum she hateth mankind, and waiteth Till every gust be laid, To drop a limb on the head of him That any way trusts her shade. But whether a lad be sober or sad, Or mellow with wine from the horn, He will take no wrong when he lieth along 'Neath Oak, and Ash, and Thorn!

Oh, do not tell the priest our plight, Or he would call it a sin; But--we have been out in the woods all night, A-conjuring Summer in! And we bring you good news by word of mouth -- Good news for cattle and corn -- Now is the Sun come up from the south, With Oak, and Ash, and Thorn! Sing Oak, and Ash, and Thorn, good sirs (All of a Midsummer morn)! England shall bide till Judgement Tide, By Oak, and Ash, and Thorn!

1867

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THE CLOUD SCULPTORS Staeorra Rokraven - The air finds flight in forms of lofty wind As one with nature's children taking part And soaring up to go and find a friend Then join with water spinning wispy art. - This nature's process has eternal known The way to hang up on the sky these drapes But wonder not how these soft clouds have grown From fleecy strand filled webs to take their shapes? - Perhaps the artist's brush a thing unseen With living tools the Elder Gods express Those firey ones whose scales and talons gleam To grace the heavens with their soft caress. - Now see the strokes of carving wings along With falling rain - the strains of Dragon song.

1868

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A DREAMING DESIRE Staeorra Rokraven - A spark comes coiling to the edge of sleep From realms arcane which have become unknown And from this psychic well does beauty leap A vision cherished for to call my own. - This wispy strand now takes it's shape in fire And fueled by sources boldly to enchant Then forming curves from wish of heart's desire A Woman's eyes all graced with Elvish slant. - The shield maid's arms then reach and wanting clasp We intertwine within her streaming hair Then sighing voices send a heartfelt gasp As fragrance heralds tawny skin now bare'd. - This honored Lady may in shadows walk But fate may someday find my heart unlock.

1869

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TO THE BONFIRES Staeorra Rokraven - A circle gathered round a roaring pit All joining hands to bask within it's glow And under Moon crowned sky all starry lit We sing and praise the Power's shadowed flow. - For some the flames form dancing Dragon's wing And other smoke wrought visions climb the air For all a caring closeness will this bring And psychic current bonding hearts to share. - We charge this timeless place between the worlds To call the Goddess' love within our hearts And join with her our joyous souls unfurled Our spirits dance with her by ancient arts. - This night forever captured in this glade To see old souls re-met and friendships made. - J.A. Bordeaux (S.R.) -

1870

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AMPHITRITE The Lady went out sailing, She spoke to all She saw, And all who heard took ship with Her And signed the sailors' law. She sailed across the foamy waves, Her trident in Her hand, Her throwing-net beside Her, And little thought of land. The Lady went out sailing. Her vessel had a heart of oak, And hearts of oak her crew, Her rig was square, five-masted, Her compass always true. The mermaids swam before her, The whales swam in her wake, The dolphins on her bow-wave, On any course she'd take. The Lady went out sailing. The young and brash Earth-Shaker Espied the Lady's ship And vowed he'd have both Lady And boat beneath his whip. He hungered to be Sea-Lord; He took his winged horse And busked them both for battle, And dogged the Lady's course. The Lady went out sailing.

AMPHITRITE (cont.) At length, he overtook them, And lighted on the stern. He drew his sword for boarding; He felt his passion burn. The oaken-hearted crewmaids Dodged as he swung apace They made a path before him To give their Captain space. The Lady went out sailing. The Lady stood before him; He raised his sword to slice. She stood firm; with Her trident She smote the deck thrice. A wrenching seized his belly; He rushed to the lee side To puke his guts while laughter Assailed his godly pride. The Lady went out sailing.

"And what would you, bold pirate?" The Lady asked with force. "I just want off this vessel!" They led him to his horse. He mounted to take leave of those Who at young gods would scoff. But he'd barely room for landing-- And none for taking off! The Lady went out sailing. "You've lost!" cried Amphitrite Her net stopped his career "Now--tell me what you came for You half-baked buccaneer." "I came to take your crewmaids And vessel for my fee, But most of all your maidenhead And Lordship of the Sea. The Lady went out sailing. "I think you're cute", the Lady said "Too cute to feed to fishes, "And so that Zeus might call you strong "I'll grant most of your wishes. "You may have My net and fork; "I've better stored below, "And you may have My oaken car "To sail where winds might blow." The Lady went out sailing.

"My crewmaids are not Mine to give, "But you may call Me wife. "Our wedding night, Poseidon dear, "Must last you all your life, "For you shall rule the Middle Sea "And none shall take your place, "But I shall rule the Ocean "And the boundless deeps of Space." The Lady went out sailing. --Copyright (c) 1988 by Sourdough Jackson The Lizard King-"I am the Lizard King; I can do anything."(1:104/45.5) 1871

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HEAVEN IS A RESTING-PLACE I reject the mortal fear Which brings on doctrine-strife, For I have seen with poet's eyes The Door twixt Death and Life. I know not what might lie beyond; That time is yet to come. Heaven is a resting-place, A home to journey from. The churchmen argue overmuch On who is out and in, On how they should be organized, And how their neighbors sin. The flag is not the nation; The whole is more than sum; Heaven is a resting-place, A home to journey from. When God is shrunk to fit a Church, The greater part is lost, The Holy Ghost too oft gets thrown When "heathen trash" is tossed. If God's knocked down to Patriarch, Full half of God's struck dumb. Heaven is a resting-place, A home to journey from. I shall fear not for my friends, Nor worry for my kin, And when I face that bright-lit Door I'll joyfully go in. All those dear to me will join The Feast of Friends to come: Heaven is a resting-place, A home to journey from. --Copyright (c) 1988 by Sourdough Jackson The Lizard King-"I am the Lizard King; I can do anything."(1:104/45.5) 1872

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PRAYER DRIVE

With every turn of the disk in the drive: To him who helps the poet thrive By swapping silver for the use Of verse, sweet blessings from the Muse. But woe to him who plays the thief, Deletes this message--grant him grief! For every time the disk spins around, His luck shall tumble to the ground. --Copyright (c) 1987 by Sourdough Jackson The Lizard King-"I am the Lizard King; I can do anything."(1:104/45.5) 1873

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ELEGY: JAMES DOUGLAS MORRISON Deirdre and Eogan and Conchobar Ride the King's Road in an open car. Deirdre stands proud as the car scrapes the walls. The clearance is low; the bright lady falls. Swept to the road, she's gone for a ghost, Gone in the night on the Golden Coast. Who, now, shall mourn for Usna's dead? Who will drink poteen o'er Deirdre's fair head? Her sorrow is spent, her howling is done, For Alan and Arden and Naoise are gone. Swept as if mines, they're gone for a ghost, Gone in the night on the Golden Coast. A spirit in frenzy arises from flames, A poet out seeking the elder gods' names. A swan in a duck-nest, a bow strung and drawn, A druid a-singing to greet the pale dawn. Swept by a vision, he chases a ghost To exile, out on the Golden Coast. Shaman and singer, he screams to the skies His pain and his vision. An arrow, he flies Attended by Serpents, by Lizards, by Pan-- Fair Deirdre's returned in the guise of a man. Swept by her spirit, possessed by a ghost, He leads the fey young of the Golden Coast. In Eogan and Conchobar's car they now go, He stands proud, defiant, where clearance is low. The arrow has fallen, the sorrow has burned. Who, now, will mourn the grave howler returned? Swept by her darkness, he's gone for a ghost. The Druid, the Changer, the Poteen-mad Host Is gone in the night on the Golden Coast. --Copyright (c) 1988 by Sourdough Jackson

1874

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ANOTHER ONE FOR JIM MORRISON Where did he go, that vision-mad soul? What did he see on his quest? Who did he meet at the end of his night? Why did he fail the test? The shaman is old, a new must be found, Take the young ones to a height. Those who would be a shaman must jump. The one who survives will be right. He jumped--the serpent-strength filled his soul. He jumped--the new lizard king. He jumped--to the Lady he feared would be there. He jumped--but rose not to take wing. And I would now follow that worthy's descent, I would dare Medicine's dive. For I love the path he blazed for us all, But I, unlike him, shall survive. I jump--the snakes I feared buoy my soul. I jump--my spirit now sings. I jump--to the Lady I know will be there. I jump--can it be I've grown wings? --Copyright (c) 1988 by Sourdough Jackson The Lizard King-"I am the Lizard King; I can do anything."(1:104/45.5)

1875

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BENEATH THE FULL MOON Come, I will sing it in your ear: Your dancing days are come. All the feeling you hold dear Will lift your spirit some; Dance until the rosey dawn All in a gay, glad rag. I carry the Sun in a golden cup, The Moon in a silver bag. And I will sing you merrily Into my ring of dooms, And I will twine into your hair A wreath of maiden blooms. You'll turn, when dancing days wane low To Crone, but not to Hag. I carry the Sun in a golden cup, The Moon in a silver bag.

As Maiden grows to Mother, And Mother into Crone, Dance, My darling daughter, Beneath My rounded Moon. Dance in argent splendor Until your spirits flag. I carry the Sun in a golden cup, The Moon in a silver bag. --Copyright (c) 1988 by Sourdough Jackson The Lizard King-"I am the Lizard King; I can do anything."(1:104/45.5) 1876

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Computer Blessing Blessings on this fine machine, May its data all be clean. Let the files stay where they're put, Away from disk drives keep all soot. From its screen shall come no whines, Let in no spikes on power lines. As oaks were sacred to the Druids, Let not the keyboard suffer fluids. Disk Full shall be nor more than rarity, The memory shall not miss its parity. From the modem shall come wonders, Without line noise making blunders. May it never catch a virus, And all its software stay desirous. Oh let the printer never jam, And turn my output into spam. I ask of Eris, noble queen, Keep Murphy far from this machine. 1988 Zhahai Stewart Adelante - 300 meters above Boulder, CO (Opus 1:104/93) 1877

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Quarters Chant Chant the quarters one by one chant the quarters round Chant the quarters one by one and set the circle sound . Incense burn and spirits lift Chant the quarters round Air comes to guard the east to set the circle sound

. Flames ignite and spirits fly Chant the Quarters round Fire comes to guard the south to set the circle sound . Moisture comes and spirits fill Chant the quarters round Water comes to guard the west to set the circle sound . Life comes forth and spirits soar Chant the quarters round Earth comes to guard the north to set the circle sound . Quarters called one by one chant the quarters round Circle raised as on my friend and sets the circle sound. . Damon The Masterwork Opus * Aurora, CO (303) 341-6614 * (1:104/55) 1878

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THE RIVER In the midst of death and violence A light kindling in my heart Is beginning to warm my soul With new life. I look back at the white water boiling behind me With a shuddering anger at the treacherous, roiling white light. I look ahead at the broad, black expanse Smooth, yet turbulent and rich with wonderful power. Deep moments of peace are the essence of what is coming Deep pools of bliss are the essence of what is coming Troubles are the food that nourishes a peaceful life Troubles gently feed bliss with subtle flavours of delight I bow to all the Deities who are bringing me wealth unmeasured And I thank the Lord, and I thank the Lady, and I thank my Self. Hugh Read , 02-15-89 12:17 The Terraboard, Minneapolis, MN (Opus 1:282/341)

1879

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SNOW Goddess is beautiful dressed in white The tiny white crystals that fall through the night They fall so gentle, don't make a sound As they drift to Earth and lay on the ground Looking up, snow melts on my face as I leave behind the hectic pace I'm in another world, one of love communing with the Goddess above Drawing the power from all around me one with Her, I truely wish to be This is the quest for which I strive It is my reason for being alive Standing alone, staring at the sky I feel a tear coming to my eye The feeling of peace is awesome you see I feel the Goddess surrounding me (C) 1989 - Steve Earl Excelsior AIBBS - Monroe CT 203-268-1222 (1:141/222) 1880

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The Shaman's Call

The Night Bird's call draws evening near, Stars and planets in the Darkening Sky appear, People of the day to their beds retire, Except for some Old Souls about a fire. Sounds begin to rule the night, As the Sun's bright rays fade from sight. Evening noises begin to grow, Cricket, Owl, and Wolf's lone howl. Deeper into the Night we go, The landscape lit by the fire's glow, One old man begins to sway, And one lone drum begins to play. Boom goes the drumbeat soft and slow, Tapping out the Heartbeat of the World Below, Boom echoes the drumbeat's call to go, To begin the ride to the World Below. The flames leap high into the night, And the World around us takes to flight, Senses shift in the darking light, And the Darkest Cave draws our sight. Enter the Cavern, down we speed, Into the Underworld the Drumbeat leads. Faster than Dragon, than Hawk, than Snake, Down the path the Shaman's feet race. Deeper and deeper into the Womb of the Night, Till up ahead appears the Light.

Boom thunders the drum, and the walls seem to shake, And out of the Cavern I stop by a lake. I look around and I see Land so bright, That I know mortal eyes have never beheld this sight. In the Sky wheels Gods and Dragons in Flight, While bathing in the Lake is the Goddess of the Night. Her eyes see me clearly and I'm pierced by their Sight, There is no hiding in the Night of Her Light. The Animals come to Her call as she sings, And drumbeat from above gives me wings. Into the Sky my form changes still, On Hawk wings I ascend from the hill. Higher and higher into the Magical Sky, I soar on Wings lit in Magical Fire. This Bond, this chain, this freedom sublime, The Shaman's gift, boon, bane, the Drumbeat Divine. The Dream that brings Visions into the Night, The Night that is brighter than any Daylight. The sight of a Tree draws me near, The Great World Tree has brought me here. The Tree of All Knowledge grows out of sight, Even Hawk eyes are dimmed by it's light. Form changes swiftly, Snake am I now, Across the World Tree I wander uncowed. The Tree of Life, of Knowledge, of Power and Death, The Tree that for Shaman will give Shaman Breath. The Drum fills my body, My brain is on fire, Visions of Forces dance in the Light, And the drumbeat caresses me, somewhere in the Night. The Tree fades from view, My Soul takes to flight, And into the World, Dragon Stalks the Night. Back to the Cavern the worm passes nigh. Drumbeat calls, caresses, commands, Back to the Waking World the drumbeat demands. Up through the cave I ascend in the Night, Form shifts so slightly in my bemused sight. Dragon claws to Human feet, And to the fire where the Shaman meet. Around the fire slowly the Drummer keeps beat, Drawing home the Voyagers to the fire's night heat. Glazed expressions look into the night, But in Shaman's eye is still the Light. Slack faced expressions for others to see, But in Shaman's eye, is the Fire that Frees. Shaman stares into the fire, Then quietly into the night he retires. Off to his rest he fades from sight, Until the Drum calls once more to Night's Light. Shadow Hawk Baker Street Irregular * Ft Walton Beach FL (1:366/222)

1881

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Storm Lightning flashing, wind howls through trees, Storm is rising, Mortals flee. Like armies marching, clouds parade by, Thunder shaking, rain hides the sky. Earth trembles under Titan's fist, As Elementals meet in their violent tryst. Jagged bolts from Heaven descend and Tree their goal to rend. Fierce are the powers of the storm, Chaos rules and dissolves Reality's form. Fear walks the Earth in the Lightning's stark Kiss, While rain hides the Shadows in Unholy mists. But like all things this to must pass, And after a time, storm ceases to harass, The wind abates and the thunder mutes, And Lightning ends it's violent pursuit. Sun peeks shyly from behind Thunderhead, And a faint rainbow across the sky does thread. One lone frog begins to sing, And a few bright birds take to wing. Slowly the mortal creatures crawl forth, To bask in the Sun's strengthening warmth, But even as the light returns to day, Elsewhere Storm will enter the fray. Storm into peace, night into day, This is the circle, the Divine at play. First one then the Other is the cycle of Life, No stagnation, no quiet, just unending strife. The Circle of Life is the Game we play, While upon this Earth our bodies decay, And when our storm of Life goes by, Into the Light we must all die. Life into death, dark into light, This is the Circle, the Divine delight, To experience death, and be reborn from the night, To once again behold Divine Starlight. Circling endlessly Eons fly past, But even this too in the end won't last, When the last sparrow falls and night draws to a close, The last to die is one final rose.

Storm (cont.) When all is merged in Divine Bliss, And nothing is left the Divine to kiss, Then up from the wells of Chaos will flow, New Life, new forms the Divine to know. Cycle upon cycle, Life upon death, The Eternal cycle, Brahman's breath, Form into Chaos, Chaos into form, This is the Rule to which Life will conform. One rule for life, one rule alone, That nothing is Changeless, and Chaos follows form, One Rule for Day and One rule for Night, That Nothing is Eternal in the Eternal's sight.

Shadow Hawk , 03-12-89 14:19

1882

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A VICTIM OF IDEOLOGIES PLACE was just a place. without form or future, barren of inhabitants. - Then RAIN appeared - and gave PLACE moisture. And SUN lent PLACE light. And EARTH molded PLACE into form. And WIND and BREEZE breathed sweet airs into PLACE. - And CLOUD smiled and MOON shone. And STAR brought forth beauty, wonder, magic. - And PLACE awakened. And grew trees, and grass. Animals appeared. And PLACE was graced with lakes, and ponds, and light, and shadow. - 'Thank you!', cried PLACE. 'I am alive. Thank you.' - And the elements conferred among themselves, And preened, and swelled, and gloated. 'See!', cried SUN. 'We are all powerful-' 'we have a RIGHT to be proud!' - 'Ah!', said RAIN. 'But I was the first!' 'And without me', said EARTH, 'PLACE would be shapeless!'

- And the elements fought, and argued, and battled RAIN and WIND changed to STORM, killing, ripping trees asunder. EARTH shook, imposing vast destruction. CLOUD, MOON and STAR retreated, while SUN flared, burning all to ruin. - And angered, with bruised pride, the elements departed. Only BREEZE remained upon this barren, blackened desert that was PLACE. - 'Oh cruel brethren! What have we done?' and BREEZE tried to resurrect PLACE, but it's power was too weak. - And so dead PLACE remains the mournful cry of BREEZE it's only voice.

1883

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Shadow Hawk Deep in Shadow, hidden from sight, Wandering by, like a thief in the night. Slipping through cracks in Reality's wall, Flying alone through Chaos' Hall. Alone in the world, away from the Light, Except for the company of the Goddess of the Night. Deep is the Well of Humanity's Soul, And deeper still the place I must go. Hawk on the Wing, silent in flight, Hunter unseen, hidden by night. Lost in the Shadow, beyond mortal sight, Ascending beyond the Gods' lofty height. Wings of Fire carry me free, Far from this place I will be. Left behind the ones I knew, Fellow travellers there are but few. Chaos spins by unblinking eyes, Reality splits and reason flys, None can follow me in this Place, Lost to the world without a trace. Realities come and Realities fall, Yet onward I fly heeding the Unknown call. Farther and faster the message I heed, Flying alone, spurred on by need. None may go where Chaos hold court, But there my mind seems to cavort. Alone and silent I scream in the dark, While visions and sunbursts tear me apart.

Realities flow with plastic speed, Angels and Demons from me do feed. The world whirls wildly around the Tree, But soon, I know, I will be free.

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Magickal Reveries Dedicated to Bill Heidrick ...who opened the door... I am as the Moon Our Light is ever changing Healing, gathering copyright, Hugh Read, 1987 Permission is herby given for noncommercial reproduction of this copyrighted work, so long as it is reproduced in full and this notice is included. As Capricorn begins the year darkly From the depths of light As the distant Sun Begins Her Northward Path Saturn begins her leaden rainbow dance Giving form to time The Gates to Formlessness Make way for new forms To emerge out of Saturnian Black Gates of Formlessness Are now used by wise souls Seeking Endlessness As new forms dance in, wise souls may dance out To Eternity To explore timeless states And spaceless being Saturn planet of time and timelessness Space and spacelessness Of limits and freedom Is our leaden key To the golden place of immortality The Bliss of Saturn Is sweet, rich bliss, indeed In dark Capricorn Agape is subtle wine, holy...pure While Chubby Eros Is a belching beer Good old, sad old lust

Is Thelema will with desire charged Is Thelema greed Drunk on yeasty-rich lust Rapine in her heart Or is Thelema subtle will, divine Heaven's Spirit scent Beyond sight, will or mind Like good Christian Faith As Capricorn begins the year darkly From the depths of light As the distant Sun Begins Her Northward Path Saturn begins her leaden rainbow dance Giving form to time The Gates to Formlessness Make way for new forms To emerge out of Saturnian Black Gates of Formlessness Are now used by wise souls Seeking Endlessness As new forms dance in, wise souls may dance out To Eternity To explore timeless states And spaceless being Saturn planet of time and timelessness Space and spacelessness Of limits and freedom Is our leaden key To the golden place of immortality The Bliss of Saturn Is sweet, rich bliss, indeed In dark Capricorn Isis spread your loving wings over me Enfold me within Protect me, Mother, In my loneliness Isis spread your loving wings over me Enfold me within Lead me to earthly love Lead me to my Self Isis spread your loving wings over me Enfold me within Surround me with lovers Who heal me with love

Isis spread your loving wings over me Enfold me within Allow me loving friends Who heal me with love Isis spread your loving wings over me Enfold me within Lead me to earthly love Lead me to my Self When bright spark was struck at dark equinox Hard clarity came As Sun struck Saturn In His Earthy home The Astral Year begins in Saturn's house In chill mystery The leaden wheel begins Her twelve month circle From Earth to Air to Water to Fire Then again begin Spinning wheel of magick Through time and through space Twelve stations of the Elemental Cross Break the calender Wear tattered calender Like torn beggar's rags Twelve mundane months slip over Heaven's Year Solstice to solstice Tearing the paper year With ancient power Now the dark solstice has come and has gone Year is born anew New Year's day ahead Surly overlay Vying with our more ancient starry year The New Roman Year Trys hard to hide the Gods Nor can it hide them For their power is born ever anew Through the twelve stations And deep in each month Their Life births Magick As Virgo dies the dark Crone encroaches Hard with Grey Power Harsh-shrivelled with Wisdom Of a long chaste life

What seems to be ugly, mean grows in strength Like a walnut shell Wrinkled shell, wrinkled nut Wrinkled wise, old brain Cruel Death mercifully releases Beauty Libra roses rise Gentle Autumn breezes Pink, red, soft petals From peak to craggy peak the Horn'd One leaps Fire in his eyes Hard shouldered...white-hot chest Antlered man on high Blue lightening flashes from his bright-hot thighs Swift knees crash through trees In the ancient forest Of my ancient mind From those depths my ancient powers rise Fire in my eyes Soft heart hardens. Wisdom Surges in my thighs Knees and ankles loosen, muscles tighten I am the Horn'd One! I am He! I am Free! Ancient One in me! Affirmation: I am Pan! I am Cernunnos! I am the Horn'd One. I am Shiva! I am He! I am Atman! I am Free! Is Peace possible on Battlefield Earth No. Not now, Kali Your Yuga demands War War is our teacher Only through War can we learn to escape Your prison of Time The only Peace there is Is hidden within Each individual heart. Turn within Make that your War Exploit the Battlefield By turning away That is War enough in Kali's prison Of Time and of Space Learn to reverse the Field And find your own Peace

1885

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WHEN SATURN RULED AQUARIUS The Kiss of Saturn is hot, black, fierce, deep A hint of Wild Ass In her blue-black hair Breasts soft as black Lead Moulten hips steaming with empowerment Belly bold with Lust That heals...and heals...and heals Uranus! She cries. "Wild Ass!" I reply. "I am set on you!" My Wild Ass prances "For I am Set, my Nepthys My sweet Wild Ass I come to claim your dark powers tonight In Binah tonight For we are in Binah Deep set in Binah Saturn am I! Shivah am I! I AM! I am Atman! THAT! I claim you Dark Nepthys THAT we may be ONE!" In Atman hide the Secrets of Maya Terrible Maya (When we are in Her Claws) Is kind in Atman There is a reversal in Atman Of subtle beauty Maya becomes God's Will And I am as God In Atman. I am as God, Will Supreme Soft as a Feather Strong, gentle, wise and firm, Free! I am Atman! I am Atman. I am Free. I am He. In Atman, I AM As God in Atman. Free! I am Atman!

1886

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SCARABEUS Golden Fire in my Heart, Immortal! Dark Sacred Beetle Flaming in my breast! Immortality Hidden in the dung of my existence! That filthy dung I roll across my Sky For all to distain Hides The Stone of the Wise from prying eyes And the Mid-night Sun Hidden by dung-like Earth Yet lighting the Moon Hides behind my life lighting up my Soul As I roll my dung Making Soul immortal As I roll my Stone 1887

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Minerva

I met Minerva just now near her tree Resting from battle Her helmet on her knee Hair tumbled on breasts Parted by brass, surrounded by steel plate Dark nipples glistened With dew-like sweat of war Pale arms quivering Eager for battle's harsh life-death embrace Yes! She said to me. Hell yes! she said. Get laid! Enter the battle. My Virgins serve me well, my son! Get laid! Let your juices flow! (She spit an olive pit) Get in there and fight! She gathered her pale skirts around her hips Stood, covering strong thighs Took her shield, sword, helmet With war shriek was gone

1888

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LOVE IS THE LAW Do what thou wilt is the Whole of the Law The time of The Will Bursts forth Now, in the Spring Implacable bud! Let your Love burst forth and blossom freely Thunder of roses Unfettered by harsh will Love willed to be Free To soar with on Her Wings into New Heavens Over pure New Earths Love is Will purified Love is Her own Law! Sun is born again in primitive Light With Arian Force In the Spring House of Mars New Life Exploding From cold Winter's Icy dark Womb Gives force to our Wills Time of re-SOL-ution We are born again Juices of Spring wash us from Winter Womb As Spring buds push out We drop from Her belly Like damp, new born colts This is the time to re-SOL-ve our new lives With Nature's Forces Supporting and healing As Old Winter dies

1889

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The Pentagram

I invoke Ancient Powers of The Star The Powers of Five The Spiral Powers The Powers of Earth I invoke the Ancient Powers of Life Star in the Circle In the Iron Circle Quaint, ancient symbol So ancient, primordial and timeless Dark symbol of life On planets bearing life Deep in DNA Deeply branded in the Heart of our Earth Touchstone of Wisdom Of Ancient Knowledge, NOW, Living in the stars I call out through the Circled Iron Star For my Star Power Out through the Galaxies Claiming Dark Powers Similodon 1896

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Blood

Is that you that I hear? Your footsteps on the ground above my head. Your hands apon the headstone that bears my name. You are a dweller in the night! Beware I bite! On cloak as black as sin, I float, I fly. In hunger burning bright, seaking prey. Life is flowing deep within. I send it bubbling fourth. and then I drink it in again. Another night, never day. Away away, into the dark I flee! where I might hide. waiting for another night. Did you hear? Did you see? Do you flee? Or is that your hand I find near mine? In the dark! Dwellers in the night! Beware we bite! Similodon

1897

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PANDEMONIUM Hi, ho, it's Spring again, Out of my eye's corner I thought I saw the Horned Man, the Green Man Charging down the glen, It was not Pan, I did not get that freezing in the bone, Half fear, half ecstacy. Perhaps I was mistook, And only wished I saw, And maybe Pan is playing in a rock band, Traveling in a wave of liquorous riot, George 'something' and the Destroyers Sonia Brock

1898

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New Words & Old

In the autumn of the lightnings, in the mighty-voic`ed throng In the twilight were the offerings, with both chants and full-throat song: These the People, born to silence These the Seekers, born to sight These the Wanderers, born to roaming These frail Humans, born to night... In the winter's swirling blizzard, in the quaking of great trees In the night-black child of charring, in the wavering, fitful breeze: These the Wicca, seeking knowledge These the Shamen, knowing care These the Students, always reading These the Hopeful, who despair... In the spring-tide's joyous growing, in the flower and the leaf In the summer's dearth and plenty, saving up to stoke Belief: Hear the Mother, gentle-voicings Hear the Father, rumbled whisper Hear the Children, gay and laughing Hear the Many -- sing your vesper... Now the Bard and Druid gather Now the Priestess calls afar Now the Time to Watch and Listen Now the Time to practice more! +*+*+ Kihe Blackeagle

1899

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SPRING/SUMMER POEM By: Shadow Hawk

Falling Circling skyward on wings of fire, Drawn aloft by heart's desire, Endless expanses of starry night, In Endless freedom he finds his delight. Down below whispers rise to his ear, The green earth lays calling, calliing him near, Circling skyward he hears the sweet call, And folding his wings, begins the great fall. Wind whispers then sings then a great roar, From the high heavens his body he tore. Faster than Eagle he falls to the ground, Till even the sky's call was lost in the sound. Below lays the Earth, she holds out her arms, Enfolding her Lover with her Endless charms, Deeper he plummets into that fair place, Blinded and bewildered by her loving grace. Mountians and hills, river and sea, Summon him near, and answer his need, Stretching her arms, she gathers him nigh, As stonelike he falls, a mote from God's eye. Hurry, oh hurry, she beckons him come, As mountains surround him, blocking the sun, His breath is fire, igniting her love, Her lover returns, from Sun far above. Deep in her body he plunges his fire, Passion to passion, fire strikes desire, Shudderingly, shakingly, he rises above, Surrounded by the warmth of his Lady's love. Sinking once more, she pulls him near, Gathering him close the stars reappear, Deep in her body, awaiting the day, Till once more, skyward, He rises to play.

1900

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A Healing Spell

Wrap thee in cotton Bind thee with love Protection from pain Surrounds like a glove. May the brightest of blessings Surround thee this night. For thou art cared for, Healing thoughts sent in flight...

1901

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Banishing The Circle By: Devin Storm The Circle is open But not forgotten The Circle is unbroken Nothing is forgotten The Circle is free Nothing is EVER forgotten Blessed Be! by Devin Storm 1902

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The Fool By: Stormy Gael

Fool! Fool! Fool! Where is thy strength now oh mighty warrior? In the hands of another? Oh trusting fool that thou art, Have you no experience to teach you better?

Thou hast lived many years. Where is thy wisdom? Even the youths know better. Keep your own counsel, old one, And be safe; share it and die.

Stand alone against the world And increase your strength a hundredfold. Build you thine own armor and fight; Forge thine own sword with the blood of life And none can touch thee.

But you, you fool, You have put your trust in another, A veritable stranger in your own camp. Who is the wiser? I ask, The giver or the taker?

Methinks you tread a dangerous road. Walk easy, old one; pay heed to your steps. Perhpas there is hope, yet. Survival may still be yours, But at what price?

A price I willingly pay. Enough said, young counselor.

1903

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HYMN TO ARTEMIS

by

FRATER U.'.D.'.

Artemis, my sibyl sibling huntress of the earthy skies, wayfaress in silver rippling - in your hands my power lies ...

lies my dream and all my making muted might in liquid pose, lies my giving and my taking, caressing friends and smiting foes

in your light and metal sheen, waxing, waning, touched, unseen, ever-moving curv.d bow ever-whirring arrow's flow to the core of mine own heart hitting mark, a gentle dart

strikes my body, strikes my soul, fondles part and fondles whole towards my ever-pulsing spell: give me heaven, give me hell take from me what makes me sink with your sleight of hand and wink -

Goddess of the nightly sweep, through the starlit mires seep, never solemn, yet possessed, by your mastery expressed,

all your vision's harvest keeps ... all your vision's harvest keeps ... 1904

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Today the Moon is There

Hugh Read

In that mighty, non-human Power Place Of mind that Is Not Lord of the Galaxy Can you hear my cry

For fulfilment of my broken being Faulted, cracked, torn From that first painfilled day Of savage, late birth

Send to me streamers of healing power That will make me new Of more eternal stuff Than this failed human

Being is moulded from...fill in the sad cracks Seal the aweful breaks Smooth and fill the fissures With eternity

That I may serve humanity wisely With pleasure and joy Being more than human Helping others grow

Into the same places of dark power

That are full of light That I hunger to touch And to feed upon

Touch me now, this day Lord of the Galaxy Put me on thy Way Lord of the Galaxy Put me on my Way 1905

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the witches ballad

Oh, I have been beyond the town, Where nightshade black and mandrake grow, and I have been and I have seen What righteous folk would fear to know!

For I have heard, at still midnight, Upon the hilltop far, forlorn, With note that echoed through the dark, The winding of the heathe horn.

And I have seen the fire aglow, And glinting from the magic sword, And with the inner eye beheld The Horned One, the Sabbat's lord.

We drank the wine, and broke the bread, And ate it in the Old One's name. We linked our hands to make the ring, And laughed and leaped the Sabbat game.

Oh, little do the townsfolk reck, When dull they lie within their bed! Beyond the streets, beneath the stars, A merry round the witches tread!

And round and round the circle spun, Until the gates swung wide ajar, That bar the boundaries of the earth, From faery realms that shine afar.

Oh, I have been and I have seen In magic worlds of Otherwhere. For all this world may praise or blame, For ban or blessing nought I care.

For I have been beyond the town, Where meadowsweet and roses grow, And there such music did I hear As worldly-righteous never know.

Enjoy!!!!!!!

Blessed Be

1906

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Inquisition Again the burning came, She felt the heat, the searing pain a cry lanced through her heart "Why, My Lady, Why"

She lay quietly, remembering lost within the labrynth of the past and the future she did not feel the bite of the cruel blade.

Bleeding, moaning, she saw the man his face, and heart masked with black she knew his choices and his pain Oh, to cause pain, to accept his own if only she could Touch him, Heal him.

"I love you" she whispered dark eyes calm, yet full of pain "Don't " cried the man "I want to see you die" "I love you and forgive you" she said tears rolled freely down her cheeks

Again, and again the searing pain As the man applied the red hot blade "Do you still love me, and forgive me" he screamed?

Despite the pain she answered strongly "I do", She smiled "Blessed be" she whispered.

A wave of pain sent her among the stars. "My Lady" she cried "I'm frightened" Strong arms held her close "You have done well my child, rest now"

The man watched as the blade grew cold As the young body before him cooled tears streamed down his face and he whispered "Forgive me"

1907

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2 Ritual Prayers Copyright 1991 Anahita-Gula (pseud.). May be reproduced with acknowledgment.

We clean this night our altar and our room To build our Temple. Here then, we have spread The pentacle, athame and the broom, With God and Goddess candles at the head. So dress we now our Priestess in her Crown: The Circle's cut in perfect Trust and Love. So call the Quarters, dance the Witches' Round And beckon down the Moon from high above.

Sept. 1987.

Another sample: this one is sung to the "Witches' Rune":

(Introduction is spoken, as an Invocation) "Indeed, they occupy the throne room together. In the divine chamber, the dwelling place of joy, Before them their gods take their places. To their utterances their attention is turned." From the Akkadian Hymn to Ishtar.

Lord of Sun and Lady Moon, Dark at night and bright at noon, See my off'ring, hear my call: Lord and Lady, guard us all.

Sky-God An, Earth-Goddess Ki, All do honour unto thee. Spread your seed upon the ground, Bring forth life fecund and round.

Holy Queen of living things, She whose bloom the summer brings, Bless us, Lady, give us cheer As we wander through the year.

Royal Shepherd, Mountain King Lofty Bull of whom we sing, Fill our bowls with waters sweet, Spread the seeds of corn and wheat.

Bless our lips and bless our breast, Guide us gently to our rest. Bless our sheep and bless our corn, Ease our grief when we must mourn.

Sing the song and join the rite, Praise the day and bless the night. Thank the Gods for what They bear: Earth and Water, Fire and Air.

November 1983.

I may be reached at P.O. Box 732, Station B., Ottawa, Ontario, Canada.

1908

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"Rainbows" Jennifer Holding

Where dwelleth my Lady in this land of Night? She dwelleth in stars and satin moonlight. She veileth her visage 'neath clouds spun of silk, And the Night-Sky's a river of my sweet Mother's milk.

Where dwelleth my good Lord on this Summer's day? He dwelleth in birdsong and fragrance of hay. He sleeps by the river with pipes in his hand, And he sends his love smiling through the fruit of the land.

Where dwelleth my Lady at Morning's first light? And where is my Lord on the eve of the Night? At Luna's last shining, or Sun's final ray, Their passion paints Rainbows 'tween the Night and the Day!

1909

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ELEMENTS

Fire on Fire Light and Power, Warmth and Energy They did generate.

Earth joined them then To Life She gave Birth And solid Foundations built.

Along came Water Some Channels to carve Through which all Energies flow.

Around them All The Air did blow Winds of Thought and Deed intertwined.

Power raised, Power spread Thus It Was So Mote It Be. .....Alernon

........from RMPJ Oct. '86

This article is excerpted from the Rocky Mountain Pagan Journal. Each issue of the Rocky Mountain Pagan Journal is published by High Plains Arts and Sciences; P.O. Box 620604, Littleton Co., 80123, a Colorado Non-Profit Corporation, under a Public Domain Copyright, which entitles any person or group of persons to reproduce, in any form whatsoever, any material contained therein without restriction, so long as articles are not condensed or abbreviated in any fashion, and credit is given the original author.! 1910

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BATTLE HYMN OF THE ERISTOCRACY (Tune: Battle Hymn of the Republic) 1. Mine brain has meditated on the spinning of The Chao; It is hovering o'er the table where the Chiefs of Staff are now Gathered in discussion of the dropping of The Bomb; Her Apple Corps is strong! Chorus: Grand (and gory) Old Discordia! Grand (and gory) Old Discordia! Grand (and gory) Old Discordia! Her Apple Corps is strong! 2. She was not invited to the party held on Olympic; So she threw a Golden Apple, 'stead of turned the other cheek! Oh, it cracked the Holy Punchbowl and it made the nectar leak; Her Apple Corps is strong! 3. For the Apple Hera offered Paris all the wealth she could; Athena promised that his enemies bodies would be strewed; But Aphrodite offered Helen - and EVERYONE got screwed! Her Apple Corps is strong! 1911

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THE PRETTIEST ONE (Tune: To God Be The Glory) by Talespinner 1. To Goddess be glory, we all will have fun! And warm is our love of "the prettiest one", But warmer and glowing and deadly will be The planet Earth after they start World War III. Chorus: Hail Eris! Hail Eris! Let the Goddess be praised! Hail Eris! Hail Eris! Let your glasses be raised! Reality comes from the mouth of a gun, But all can be changed by "the prettiest one." 2. To Goddess be glory, we've hardly begun To alter our minds for "the prettiest one." To the Ultimate Mindfuck our allegiance we pledge; We'll push all the greyfaces over the edge!

1912

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The Lady's Brothel (to the tune "Nonesuch" also used for the "Lady"s Braisle")

For She will bring the bugs in the Spring And laugh when She's deflowered. When She's in heat, She'll give you a treat, But you'll get disemboweled. She rots the grain and spreads ptomaine, When fruits of fall displease Her. The moons and suns all turn their buns In joint attempts to freeze Her. - by Steven Posch-Coward (1980)

1913

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The Cauldron Chant by Ammond ShadowCraft

We form the Circle, The Circle most round. We form the Chalice, The Chalice now found. We call the Goddess, to meet the great need. We call the God, To plant His fertile seed.

We call the quarters, which we call four. We summon the powers, that contain the force. We stir the Cauldron, from which we were born. We call the Gods, from whom we were torn. We say the words, which lead us round. We pass the kiss, with our lovers found. We face our dreams, in nights psychic flight. We face our hopes, in bright moon of the night.

We face our fears, on the Dark Lords Horn. We face our failure, in the Mothers new planted corn. We live our lives, druming and dancing on the meadow. We confront our Death, in the dancing moon light shadow.

Our paths run quickly, on fleet foot and wing. Our Circle is joyous, with our Queens and our Kings.

Let our little Circle be happy, with Bell, Bowl or Bow. And form now this Circle, with gracious Love, Joy and Hope.

BLESSED BE

1914

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CELTIC CIRCLE DANCE copyright 1984 W. J. Bethancourt III recorded: CELTIC CIRCLE DANCE WTP-0002 tune: Same Old Man/Leatherwing Bat Hi said the Norn, sittin in the sand once I talked to a great Grey Man spun three times and said with a sigh "Hadn't been for the Runes had his other eye!" Chorus: hi diddle i diddle i day hi diddle i diddle i diddle ay hi di diddle i diddle i day fol the dink a dum diddle do di day Hi said the Lady, dressed in green prettiest thing I've ever seen she went down underneath the hill and came back out of her own free will Brian Boru, on Irish ground walked three times the Island round Norsemen came lookin for a fight just another Irish Saturday night! Hi said Lugh on the banquest night a poet and a player and a good wheelwright a harper and a warrior and none the least: a Druid and he got in to the Feast! Harold Haardrada's face was red! Came to Britain and he wound up dead Stamford Bridge is where he's found got six feet of English ground The Legion with it's Eagles bright marched into the Pictish night met them there upon the sand gave em up to the Wicker Man! Eight-legged steed and hound of Hel the one-eyed Man, he loves ya well fire burn and fire spark are you then feared of the dark? The Circle forms, the Circle flows the Circle goes where no man knows Hail to the Lady, one in three: Present is Past and Past is Me! Rhiannon's Birds are still in flight all thru the Day all thru the Night Hail to the Lady, one in Three Present is Past and Past is Thee!

1922

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Descent Of The Goddess Copyright 1993 Durwydd Mac Tara

(With special thanks to G. B. Gardner, Freydis Vasa, Julia Phillips, and Pyrocanthus Basileus)

In ancient times, our Lord,the Horned One, was (as hestill is) the Controller, the Comforter. But men know him as the dread Lord of Shadows, lonely, stern, and just.

But our Lady the Goddess oft grieved deeply for the fate of her creations as they aged and died. She would solve all mysteries, even the mystery of death, and so journeyed to the underworld.

The Guardian of the Portals challenged her: 'Strip off thy garments, lay aside thy jewels; for naught may you bring with you into this our land, for it is written that your True Self is the only fitting adornment for those in the realms of Death.'

So she laid down her garments and her jewels, andwas bound, as all living must be who seek to enter the realms of Death, the Mighty One.

Such was herbeauty that Death himself knelt,and laid his sword and crown at her feet, and kissed her feet, saying: 'Blessed be thy feet that have brought thee in these ways. Abide with me; but let me place my cold hand on thy heart.'

And she replied: 'Why do you cause all things that I love, and take delight in, to fade and die?'

'Lady,' replied Death, 'it is age and fate, against which I am helpless. Age causes all things to wither; but when men die at the end of time, I give them rest and peace and strength, so that they may return. But you, you are lovely. Return not, abide with me.'

And she replied, 'Nay, I love theenot and I am needed in the world of the living.'

Again Death knelt, and kissed her knees, saying: 'Blessed be thy knees that kneel before the Altar. Abide with me; let me place my cold hand on thy heart.'

And she replied, 'Nay, I love thee not and I am needed inthe world of the living.'

Death (still kneeling), kissed her on the womb, saying: 'Blessed be thy organs of generation, without which none of us would be. Abide with me; let me place my cold hand on thy heart.'

And she replied, 'Nay though I feel the beginnings of love for

1923

thee, I must return to those I fully love in the world of creation.'

Deaththen stood, and kissedher on thebreast, saying: Blessed be thy breast, formed in strength and beauty. Abide with me; let me place my cold hand on thy heart.'

And she replied, 'Nay though I feel love for thee, I must not abandon those I am responsible for, in the world of creation. I cannot do this thing, better you would return with me.'

'Lady,' replied Death, It cannot be so. If I were to leave my realm, and abandon those who seek their comfort and rest with me, then the Wheel would no longer turn. Age and weakness would overtake those whom you love, and they would have nowhere to find rest, and peace, and reunion with those who have gone before. As age and debility overtook your creations, there would quickly be no room for the new, only the withered, the tired, and the stagnant.' He then kissed her lips, saying: 'Blessed be thy lips, which shall utter the Holy Names. Abide with me; let me place my cold hand on thy heart.'

And shereplied, Let us BOTHlay our hands, eachunto the heart of the other, thereby claiming and uniting each unto the other. In this way may I rule my kingdom of birth, creation, and life; yet share with you your kingdom of death, rejuvenation, and rest. United in Perfect Love and Perfect Trust, that the Universe may be whole and the Wheel turn smoothly.

Death replied, 'This is indeed WISDOM, So Mote it Be!' They embraced, thus pledging their eternal love.

And he taught her all his mysteries, and gave her the necklace which is the circle of rebirth. And she taught him her mystery of the sacred cup which is the cauldron of rebirth.

They loved, and were one; for there be three greatmysteries in the life of mankind, and magic controls them all. To fulfil love, you must return again at the same time and at the same place as the loved ones; and you must meet, and know, and remember, and love them again.

But to be reborn, you must die, and be made ready for a new body. And to die, you must be born; and without love, you may not be born.

And our Goddess is ever inclined to love,and mirth, and happi- ness; and guards and cherishes her hidden children in life, and in death she teaches the way to her communion; and even in this world she teaches them the mystery of the Magic Circle, which is placed between the worlds of men and of the Gods.

And thus we are taught of the beginnings of the wheel of the year

1924

wherein the Lord and the Lady share their rulership of the year, each offering and sharing a balance to the other, and the basis of that sharing.

1925

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The Charge of The God (c) 1986, Kyri Comyn

"I am the strength of the rock at thy back, the roots of the tree that anchor the Earth and deepest of tides in the black depths of the ocean. I am the Hunter and the Sacred Prey, the warmth of the sun in the swelling grapes and the call of the road that leads over the hill.

I give you, my creatures, the fire of love, the power of the wind on your face, shelter from the darkest storm. You are dear to me, and I instill in you my power...the power of peace hard earned, the power of vision and magical sight, and the spark of elemental fire, which is the primal light in the darkness.

By the powers of running stag and glorious sun, I charge thee; by the darkest depth of night and the lingering tendrils of dreams, I charge thee; and by the beauty of your own creation, I charge thee;

Follow your heart and your instinct, wherever they lead you. The wealth of the heart will guide you where the cold edge of logic cannot take you.

Take joy in the powers of your bodies. The form your body takes is unique in the universe and is chief among your tools.

Lastly, always remember the path you have left behind you. Learn to take your power from the foolish things you have wrought as well as the good you have done for others and for your world. You can never usurp another's power, and yours is the well upon which you must rely.

I am with you always, just over your shoulder, running with you through the tall grasses and forests that surround you. I possess you and I am your Sacred Prey. I am the Lord of Death, and when you have come to the end of your life on this world, I will be there; to take you between the worlds, to offer you peace and rest. Look upon my face; know me. I am the spirit of the wild things, but you too, are wild in your souls and we are forever intertwined."

1926

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The Charge of the Goddess (c) 1986, Kyri Comyn

"I am the quickening of the seed in Springtime, the glory of ripe fields in Summer, and the peace of the quiet woods as the snow calms the Earth in Winter. I am the lilt of the maidens' melody in the morning, the patient hand of the Mother and the deep river of the mysteries taught by moonlight.

I give the creatures of the earth the gifts of song rising from the heart, the joy of autumn sunset, the cool touch of the renewing waters, and the compelling call of the drum in the dance. To you I give the joy of creation and the companion of beauty to light your days.

By the powers of the steadfast Earth and the wheeling stars I charge thee; by the darkness of death and the white light of birth I charge thee; and by the terrible strength of your human spirits, I charge thee:

Strive always for the growth of your eternal soul, never intentionally diminish your strength, your compassion, your ties to the earth or your knowledge.

Challenge your mind, never accept complacently that which has been the standard merely for the reason that it is the standard by which the majority judges itself.

Thirdly, I charge thee, act always for the betterment of your brothers and sisters. To strengthen them is to forge the true chain of humanity, and a chain is only as strong as its weakest link.

You are my children, my brothers and sisters and my companions. You are known in great part by the company you keep, and you are strong and wise and full of the powers of life. It is yours to use them in my service, and I also, am known by the company I keep.

Go forth in joy and the light of my love, turning to me without fear when the darkness threatens to overcome you, and turning also to me to share your triumphs and your achievements, and know in your heart of hearts that we are together in blood and spirit 'til the last star darkens in the sky and winter comes to the universe."

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Charge of The Horned God V. West

Hark unto me: for I am He who has existed throughout all time. I was there from the beginning; it was my potency that charged the fertility of the Great Mother and created life from her empty womb.

Myself itis inthewinds thatsweep theworlds;myself itis in the flames that give warmth and light to all beings. I am he who provides: the Green Man of field and forest fruitfulness; the lust of the bull that engenders life upon the cow; the strength of the boar that engenders life upon the sacred sow of Ceriddwen; the speed of the stag running free in the forest that no hunter can bring down save he who speaks the sacred words to call unto the spirit of the fleeing stag.

I am Lord of theDance; he who swirls throughthe starry universe with the world at his heels. I am he who dances on mountain and plain and hearth, and he who captures all things in his dance.

AndI amalso KernnuntheDark Hunter;he withvisage asdark as void and armour bright with flame. My name is Lord of the Hunt; my prey those souls who needs must die and descend into the dark, chthon- ic depths of my bowel. For I bring life but death also; I am he at the gateway of the worlds, and to me shalt thou come in the end, thou who art my child and my prey. . (written November 1989)

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======RHYMING CHARGE OF THE GODDESS======

I am the harmonious tune of the songbird And the laughter of a gleeful child. I am the bubbling sound of the running brook And the scent of the flowers wild.

I am the floating leaf upon the breeze And the dancing fire in the forest glade. I am the sweet smell of rains upon the soil. And the rapture of passion when love is made.

I am the germination of seed in the Spring And the ripening of wheat in the Sun. I am the peaceful depth of the twilight That soothes the soul when day is done.

I am found in the twinkling of an aged eye... And found in the birth of a newborn pup... Yes...Birth and Growth and Death, am I I am the gracious Earth, on whom you sup.

I am your sister, your mother, the wise one. I wrap you gently in the warmth of my love. That which your seek you shall find within: Not without...not below...not above!

Remember always, my children, be reverent. Be gentle, loving and kind to each other And hold sacred the Earth and its creatures: For I am the Lady: Creatrix and Mother!

-Kalioppe-

1929

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Second Ritual For Bast Chris Olmstead Gwen called me up to tell me that her nineteen-year old Siamese cat Coco, who raised her from a small child and taught her innumerable wisdoms, had just come out of surgery and was not doing well. She talked about how her sister Lisa went to the vet every day to sit with him, talk to him, and give him her love. Gwen said she was burning a blue candle next to his picture in order to promote his healing, and was that O.K.? To answer her I mentioned as a gentle aside that I had heard that green was also good for healing. We talked cats for a while. She cried. I remembered Buttons, fought tears, and then I understood what pain she faced here. She kept talking until I offered that I too might do a healing spell on his behalf. She jumped on my words with an eager "Oh! Would you?!" and I suddenly understood the real question behind this phone-call.

I explained that a cat who has seen nineteen summers has really had the best of it already, and that a spell which holds him to a body which is obviously failing him might be no kindness. She agreed. I explained that he might just be ready to go, now...since she has been raised, and even her little sister Lisa--with whom Coco lived--had just graduated college. I agreed to do a spell which sent him energy to do with as he chose, either to heal or to move on. She made a hopeful sound that with healing, he might choose to stay, then she hung up.

I went quiet, thinking how best to do this. I mentally reviewed past spells that have worked, and why. Spells of "recovery" (whether they have been for illness, or finding Buttons when he was lost in a strange and distant city, or simply gaining the return of stolen things) have worked best when I look at the web as it was before the undesired event, compare it to the web as it is after, and (if the difference is not too great) then shape the web with my mind until it resembles what has been and consequently have the item in question pop back into my reality like a watermelon seed squeezed between thumb and forefinger.

Here I sought to couch this knowledge within the Wiccan framework I am studying. I understand how the use of a ritual (or a language, an image, a habit, anything) taps into all those who have ever used the same thing, and knits their gifts together on the time-line. More mundanely, I understand how my own establishment of the habit of ritual will build powerful cues in my mind which make spell-work more efficient. Out of respect for what my teachers have been showing me, I determined to do it perfectly...while no one was around for me to feel awkward before.

How might my Priestess teacher compose her Altar? What things, and what Deity shall be the focus? Well, obviously Bast...and such things as Bast might like. I thought back to the ritual I wanted to do with Bast for healing Le-oh. I plundered the memory of it for useful items. I remembered: Bast likes golden necklaces and other shiny things, images of cats, soft lights that don't damage night vision, and suddenly, I laughed aloud as I was inspired to offer Her cat-nip. It just felt right. So I laid these all out (along with the "usual" things): My first piece of jewelry--a golden cat pin, inscribed "Save a Cat" from the Save a Cat League of New York, my finest gold chain, two teak cats from the orient, my golden ankh, scarab necklace, and the spread-winged Horus-falcon I got when I visited the exhibition of Ramses II. I placed a bud-vase next to the water cup and went out

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into the night to gather a perfect sprig of fresh cat-nip.

A deep breath, and I began by lighting the tiny oil lamps on Her Altar...

Standing before Her altar I closed my eyes and reached for the images of the web when Coco was well and compared how it is now. Images slipped and swam. The differences were great. I pictured Gwen, her candles and photographs, and knitted us all into the circle with a breath. Then the images left. I opened my eyes and spoke softly but aloud. (I'm trying to cultivate that ability.) Before me, my cat images glimmered. I remembered the scene where Thomasina visits Bast.

I went there too. I breathed energy into myself, and held it in my belly, as my Sensei taught me. Then I said:

"Oh Bast--I'm here on behalf of your charge Coco, and his human, my friend Gwen. Coco is old, and it may be that his time has come. It's true he has lived long, but some cats do live longer. If this is still something about which there is uncertainty and choice, let him use this energy to heal. If it is really time for him to go, then I don't wish to stop him. Let him use this energy to go on into what ever comes next for him, and have an optimum and right... 'coming forth into the day'."

(I wanted to say 'death and re-birth,' but suddenly that wasn't accurate here...) I then continued, asking:

"Oh Bast, how hard is it to just let things be as they have been, for just a little longer? He is old, but old-age isn't a crime..."

and suddenly a voice broke in just behind my right ear, and in perfectly lucid English She answered softly:

"...and Death is no punishment."

It shook me a moment. As soon as She said it I recognized She was right-- (hence--right side? Or R/L Brain?) It humbled me to realize I had thought that death WAS punishment. I knew that She was gone as soon as She had spoken, and there would be no point to turning to look. I felt the energy go out of me toward Coco, and I knew the spell had worked but that I hadn't gotten the answer Gwen wanted. That saddened me, even knowing what She said. I thanked Bast, thanked and dismissed the watch-towers, and went to bed to think about it all.

Early the next morning Gwen called to thank me for talking to her, and to tell me there was no need to make the spell for Coco. He had died in his sleep during the night...now at least he wouldn't have to face another surgery.

I told her I had already done the spell, and it was my feeling that Coco was o.k. I mentioned that I thought he had taken the energy for use in his next reality. I said everything I could think of to help her feel better. I don't recall whether I told her what Bast said to me or not.

When I went to the altar to take it all down, I noticed the water level on the cat-nip had dropped below the stem and it had withered. Somehow that was fitting. It meant many sad and happy things all at once. It meant that She had accepted the gift by taking the essential freshness of the offering; It meant that things die, and that's natural; It meant that when the vitality is gone, the flesh can not stay. So it is with what I know of death.

1935

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WCC BELTANE RITUAL By Lynna Landstreet

Personnel required:

Several drummers and other musicians if possible. A priest and priestess who will represent the God & Goddess (and should be garbed appropriately), referred to herein as P & PS, plus a priest or priestess who will read the meditation and "stage-manage" the ritual (referred to herein as "N" for Narrator)

Tools/Supplies required:

Very few. Thereshould be afire in the centreof the circle,and a chalice of wine and a bowl of Nine Holy Herbs spray or other concentrated alcohol (we ended up using Jamaican overproof rum, which worked very well -- flared up about six feet high!).

Bring in the people and have them sit. Have the musicians sit together in an inner semi-circle, behind the Narrator. One drummer should be playing a slow, hypnotic heartbeat during the first party of the ritual. The priest and priestess who will represent the God and Goddess should be hiding near the circle, and approach when the part about them drawing near begins.

N: "Beltane means many things. It is a celebration of spring coming into full flower, of the return of the Goddess from the underworld, the mating time of the animals, the return of the sun, and many other things. Above all, it is a celebration of life. But for us, here in this community, it is also the time when we leave the confines of our building and return to the temple of the forest. "Wicca is a nature religion, but too often we worship in concrete cages, cut off from that nature, and from our own natures. And as we have now returned to nature in our choice of ritual site, I ask you tonight to return to nature in your hearts and minds as well, for the ways of the world within walls are not necessarily the same as the ways of the world outside. "We meet in a small fragment of forest, within acity park. But now, I ask you to forget the city that surrounds us. In your mind's eye, let the city fade away and the forest extend on and on, covering the land that only moments ago was buried under concrete. For once this land was wild, and covered with trees, not buildings. Once the rivers and streams ran free, and the air was fresh and fragrant with the scent of cedar and sweet fern, not fouled by car exhaust and factory smoke. And it may be that one day, it will be so again, we have no way of knowing. "But for now, picture the forest extending on and on,as far as you can imagine, in all directions. The great wild forest surrounds and embraces us, and we are the people of the forest. "Herein the greatwild forest, we haveno need ofa sword to cast

1936

the circle, for we have each other, our hands, our minds, our bodies. Join hands, and breathe in deeply, and breathe out, as one. Feel the circle being formed now by our touch, the energy leaping from hand to hand, deosil, around the circle. Feel it forming, a place set apart from the trials of daily life, a sacred, wild place... "Here in the great wild forest, we have no need of a besom to cleanse our circle, for we meet in the wilderness, which is already clean and pure, and by its touch are we made clean and pure ourselves. Feel all fears, doubts and negativities ebbing away from you, as the forest absorbs them and transforms them to good... "Here in the great wild forest, we have no need of incense to purify our circle, for we have the arching sky above our grove, and the rushing wind that ruffles our hair and caresses our skin. Breathe deeply, and take the wind and the sky into yourself. The spirits of the air are here always, it is we who have come to their place. Greet them, now, silently, in your own way... "Here in the great wild forest, we have no need of a candle to purify our circle, for we have the balefire in the centre of our circle, and the stars above. See the leaping flames now, hear their crackle, and see them reflected in the tiny fires in the sky above us. Feel their warmth, and take them into yourself. The spirits of the fire are here always, it is we who have come to their place. Greet them, now, silently, in your own way... "Here in the great wild forest, we have no need of a water bowl to purify our circle, for we have the rushing stream in the valley beside us, and the dew that moistens the grass. Hear the water's call, now, feel the rising dampness in the air, and take it into yourself. The spirits of the water are here always, it is we who have come to their place. Greet them, now, silently, in your own way... "Herein the great wildforest, we have no needof salt to purify our circle, for we have the earth itself, beneath us, and the firmness of our own flesh and bones. Feel the solidity, the vastness, of the earth, and take it into yourself. The spirits of the earth are here always, it is we who have come to their place. Greet them, now, silently, in your own way... "Open yourself, now, to the pulseof life all around you. It is there, if you can free your spirit enough to sense it. Feel the life straining to be born in every sprouting seed, the exhilaration of the blossoms bursting from their buds on the trees, the joy of the very grass itself, of every bush and shrub and piece of moss, greening again as the earth is warmed by the sun, as the life-giving rains fall from the sky, and all of nature is borne into the ecstatic dance of life's return. And feel, in the midst of it all, the presence of the Lord and Lady, who are the soul of all nature, the consciousness of the wild, the beauty of the green earth, the sun and moon and stars, and the mystery of the waters. Feel them approaching! Even now, they near our circle, drawn by our love and our joy in their creation. Feel their power, their nearness... they approach... they come... THEY ARE HERE!"

Narrator throws the Nine Holy Herbs into the fire. Asit flares up, the drummersbegin todrum, and thepriest and priestessrepresen ting the God and Goddess runinto the circle and beginto dance wildly around the fire. After a couple ofrounds, they each pull someone in from the circle to dancewith them a few rounds, then each of the four pull other people in, and so on, until the whole

1937

circle is up and dancing (in high school they called this a snowball dance, remember?).

As the dance reaches its peak, the priest and priestess take the chalice,and hold it up above theheads of the dancers to charge it (this ismade easier if yourcircle site is surroundedby park benches likeours is). If theenergy is really happening,a formal wineblessing shouldn't be necessary, butone may be performed anyway if desired. When the wine has beencharged, the narrator calls "Down!" and people fall to the ground.

1938

N "Feel the energy swirling up and up above us, forming a fiery cone. See it explode in a shower of fireworks, the energy spiraling down to the earth like shooting stars, adding power to the transformation that is already underway, blending with the energy of every leaf and bud and blossom to aid in the greening of the earth. (Pause) Now rise, and join hands once again."

Priest and priestess take chalice around circle, and kiss each person before giving it to them, while people sing:

"Powers of the Earth Powers taking form Rising to rebirth, Rising to be born."

When chalice returns, pour libation into the fire.

N "We need not bid farewell to our Gods, nor to the spirits that surround us, the wind, the fire, the stream, or the earth, for they are always here. It is we who shall take our leave of them, later on, and when we do, each of us shall say our own farewell, in our own words. But for now -- LET THE CELEBRATION BEGIN!!!"

People feast, dance, make merry, etc.

1939

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Yule Carols courtesy of Green Egg (Yule '92 issue)

Ye Children All of Mother Earth (It came upon a midnight clear...)

Ye children all of Mother Earth join hands and circle around To celebrate the Solstice night When our lost Lord is found. Rejoice, the year has begun again The Sun blesses skies up above So share the season together now In everlasting Love!

======================================= Gloria

Snow lies deep upon the Earth Still our voices warmly sing Heralding the glorious birth Of the Child, the Winter King Glo -- ria! In excelsis Deo! Glo -- ria! In excelsis Dea!

Our triumphant voices claim Joy and hope and love renewed And our Lady's glad refrain Answer Winter's solitude Glo -- ria!(etc.)

In Her arms a holy Child Promises a glowing Light Through the winter wind so wild He proclaims the growing Light. Glo -- ria! (etc..)

Now the turning of the year Of the greater Turning sings Passing age of cold and fear Soon our golden summer brings. Glo -- ria! (etc..)

1940

=============================== Oh, Come, All Ye Faithful!

Oh, come all ye faithful Gather round the Yule Fire Oh, come ye, oh, come ye, To call the Sun! Fires within us Call the Fire above us O, come, let us invoke Him! O, come, let us invoke Him! O, come, let us invoke Him! Our Lord, the Sun!

Yea, Lord, we greet Thee! Born again at Yuletide! Yule fires and candle flames Are lighted for You! Come to thy children Calling for thy blessing! O, come let us invoke Him (x3) Our Lord, the Sun!

========================= Silent Night

Silent night, Solstice Night All is calm, all is bright Nature slumbers in forest and glen Till in Springtime She wakens again Sleeping spirits grow strong! Sleeping spirits grow strong!

Silent night, Solstice night Silver moon shining bright Snowfall blankets the slumbering Earth Yule fireswelcome the Sun's rebirth Hark, the Light is reborn! Hark, the Light is reborn!

Silent night, Solstice night Quiet rest till the Light Turning ever the rolling Wheel Brings the Winter to comfort and heal Rest your spirit in peace! Rest your spirit in peace!

1941

======================================== Glory to the New Born King

Brothers, sisters, come to sing Glory to the new-born King! Gardens peaceful, forests wild Celebrate the Winter Child! Now the time of glowing starts! Joyful hands and joyful hearts! Cheer the Yule log as it burns! For once again the Sun returns! Brothers, sisters, come and sing! Glory to the new-born King!

Brothers, sisters, singing come Glory to the newborn Sun Through the wind and dark of night Celebrate the coming light. Suns glad rays through fear's cold burns Life through death the Wheel now turns Gather round the Yule log and tree Celebrate Life's mystery Brothers, sisters, singing come Glory to the new-born Sun.

1942

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The Corn Play (Lammas Ritual) Coven of the Morning Star and Stella Maris Coven

Requirements:

Lammas Lord Crown (Wheat, Rye, Corn, fruit and flowers) Corn Queen Crown (Wheat, Rye, Corn etc) Fresh-baked bread Honey Red Wine Cords to bind the Lammas Lord Green cloth to cover him Lammas Cup and cloth to polish "John Barleycorn" music

Ritual Begins:

Priestess and Priest cast circle and invoke quarters (Lammas Lord and Corn Queen remain outside circle). A gateway is cut, and everyone calls to the Corn Queen to enter the circle:

Queen of the Corn, Queen of the Fertile Earth; come to us now, for we have need of you & etc.

The Queen enters, and then leads the call for the Lammas Lord to enter the circle.

God of the Meadow, God of the Hill, God of the Corn and of our True Will, come to us now, for we adore you & etc.

The Lammas Lord stands in the centre of the Circle, and is washed by the women (each Priestess takes the aspergillus in turn, and asperges the Lammas Lord - Corn Queen first).

Then each one polishes the Lammas Cup, which is returned to the altar, and filled with red wine. (Corn Queen takes cup and cloth to each person).

Then the Queen stands before the Lammas Lord and says:

To kill the King (Coven: For what purpose kill?) To feed the land (Coven: What feeds the land?) The blood of the King The honour of the King The life of the King

Two priests step forward, and bind the Lord's hands behind his back, and tie his ankles together. NB: do not knot the cords, as the Lammas Lord must be able to extricate himself from the bindings.

1943

The men all turn and face outwards from the circle. The Corn Queen takes her athame, and the cup of wine, and "cuts the throat" of the Lammas Lord, catching his blood in the chalice. The women help the Lammas Lord to the ground, and cover him with the green cloth. His crown is placed upon the bread, on the altar. A female Elder stands at the head of the Lammas Lord, and a Maiden stands at his feet. They are his mourners. The men turn back into the circle, and the Corn Queen leads the weaving dance to "John Barleycorn". When the music finishes, all stand facing outwards (including Elder and Maiden). The Lammas Lord removes his binds and cover, and silently makes his way to the altar. He takes up the bread and wine, and leaves his crown on the altar. He returns and stands centre. The Corn Queen acknowledges the mystery of the re-born grain:

"Behold the Mystery! The grain, the crop, the food."

As she speaks, everyone turns and faces in once more.

The Queen steps forward, and kneels before the re-born grain saying again, "behold the mystery". She rises, and drinks from the cup. The "Lammas Lord" breaks a piece of bread for her, which he gives to her as she hands back the cup. She walks to the altar, and dips the bread in the honey. Then the next person steps forward, and repeats her actions. Then each in turn until all have knelt to the re-born grain, and had some wine, bread and honey. It is important that the Lammas Lord does not speak throughout the ritual.

The circle is closed, and the feast begins.

This ritual is freely adapted from a traditional ritual practised in the north of England.

1944

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FOOD FOR THOUGHT ---------------------------------------------------------------------- SYSOP'S NOTE: This excellent food-for-thought was downloaded from EarthRite BBS, 415-651-9496. - Talespinner, Sysop, WeirdBase NOTE: This document appears to be adapted from the work of Amber K in "Covencraft : Witchcraft for Three or More", 1998 Llewellyn Publications. ----------------------------------------------------------------

LOOKING AT YOURSELF

before you go a step further, take a good long look at your desires, motivation and skills. What role do you see yourself playing in this new group? "Ordinary" member? Democratic facilitator? High Priestess? And if the last -- why do you want the job?

The title of High Priestess and Priestess are seductive, conjuring up exotic images of yourself in embroidered robes, a silver crescent (or horned helm) on your brow, adoring celebrants hanging on every word which drops from your lips...

Reality check. The robes will be stained with wine and candle wax soon enough, and not every word you speak is worth remembering. A coven leader's job is mostly hard work between rituals and behind the scene. It is not always a good place to act out your fantasies, because the lives and well-being of others are involved, and what is flattering or enjoyable to you man not be in their best interest. So consider carefully.

If your prime motive is establishing a coven is to gain status and ego gratification, other people will quickly sense that. If they are intelligent, independent individuals, they will refuse to play Adoring Disciple to your Witch Queen impressions. They will disappear, and that vanishing act will be the last magick they do with you.

And if you do attract a group ready to be subservient Spear Carriers in your fantasy drama -- well, do you really want to associate with that kind of personality? What are you going to do when you want someone strong around to help you or teach you, and next New Moon you look out upon a handful of Henry Milquetoasts and Frieda Handmaidens? If a person is willing to serve you, the they will also become dependent on you, drain your energy, and become disillusioned if you ever let down the Infallible Witch Queen mask for even a moment.

Some other not-so-great reasons for starting a coven: a) because it seems glamorous, exotic, and a little wicked; b) because it will shock your mother, or c) because you can endure your boring, flunkie job more easily if you get to go home and play Witch at night.

Some better reasons for setting up a coven, and even nomination yourself as High Priest/ess, include: a) you feel that you will be performing a useful job for yourself and others; b) you have enjoyed leadership roles in the past, and proven yourself capable; or c) you look forward to learning and growing in the role.

Even with the best motives in the world, you will still need to have -- or quickly develop -- a whole range of skills in order to handle a leadership role. If you are to be a facillitatir of

1945

a study group, group process insights and skills are important. These include:

1) Gatekeeping, or guiding discussion in such a way that everyony has an opportunity to express ideas and opinions;

2) Summarizing and clarifying;

3) Conflict resolution, or helping participants understand points of disagreement and find potential solutions which respect everyone's interests;

4) Moving the discussion toward consensus, or at any rate decision, by identifying diversions and refocussing attention on goals and priorities; and

5) Achieving closure smoothly when the essential work is compleated, or an appropriate stopping place is reached.

In addition to group process skills, four other competencies necessary to the functioning of a coven are: ritual leadership, administration, teaching, and counseling. In a study group the last one may not be considered a necessary function, and the other three may be shared among all participants. But in a coven the leaders are expected to be fairly capable in all these areas, even if responsibilities are frequently shared or delegated. Let us look briefly at each.

Ritual leadership involves much more that reading invocations by candlelight. Leaders must understand the powers they intend to manipulate: how they are raised, channeled and grounded. They must be adept at designing rituals which involve all the sensory modes. They should have a repertoire of songs and chants, dances and gestures or mudras, incense and oils, invocations and spells, visual effects and symbols, meditations and postures; and

the skill to combine these in a powerful, focused pattern. They must have clarity of purpose and firm ethics. And they must understand timing: both where a given ritual fits in the cycles of the Moon, the Wheel of the Year, and the dance of the spheres, and how to pace the ritual once started, so that energy peaks and is channeled at the perfect moment. And they must understand the Laws of Magick, and the correspondences, and when ritual is appropriate and when it is not.

By administration, we refer to basic management practices necessary to any organization. These include apportioning work fairly, and following up on its progress; locating resources and obtaining them (information, money, supplies); fostering communications (by telephone, printed schedules, newsletters etc.); and keeping records (minutes, accounts, Witch Book entries, or ritual logbook). Someone or several someones has to collect the dues if any, buy the candles, chill the wine, and so forth.

Teaching is crucial to both covens and study groups. If only one person has any formal training or experience in magick, s/he should transmit that knowledge in a way which respects the intuitions, re-emerging past life skills, and creativity of the

1946

others. If several participants have some knowledge in differing areas, they can all share the teaching role. If no one in the group has training and you are uncertain where to begin, they you may need to call on outside resources: informed and ethical priest/esses who can act as visiting faculity, or who are willing to offer guidance by telephone or correspondence. Much can be gleaned from books, or course -- assuming you know which books are trustworthy and at the appropriate level -- but there is no substitute for personal instruction for some things. Magick can be harmful if misused, and an experienced practitioner can help you avoid pitfalls as well as offering hints and techniques not found in the literature.

Counseling is a special role of the High Priest/ess. It is assumed that all members of a coven share concern for each other's physical, mental, emotional and spiritual welfare, and are willing to help each other out in practical ways. However, coven leaders are expected to have a special ability to help coverners explore the roots of teir personal problems and choose strategies and tactics to overcome them. This is not to suggest that one must be a trained psychoanalyst; but at the least, good listening skills, clear thinking and some insight into human nature are helpful. Often, magickal skills such as guided visualization, Tarot counseling and radiesthesia (pendulum work) are valuable tools as well.

Think carefully about your skills in these areas, as you have demonstrated them in other organizations. Ask acquaintances or co-workers, who can be trusted to give you a candid opinion, how they see you in some of these roles. Meditate, and decide what you really want for yourself in organizing the new group. Will you be content with being a catalyst and contact person -- simply bringing people with a common interest together, then letting the group guide its destiny from that point on? Would you rather be a facilitatir, either for the first fonths or permanently: a low-key discussion leader who enables the group to move forward with a minimum of misunderstanding and wasted energy? Or do you really want to be High Priestess -- whatever that means to you -- and serve as the guiding spirit and acknowledged leader of a coven? And if you do want that job, exactly how much authority and work do you envision as part of it? Some coven leaders want a great deal of power and control; others simply take an extra share of responsibility for setting up the rituals (whether or not they actually conduct the rites), and act as "magickal advisor" to less experienced members. Thus the High Priest/ess can be the center around which the life of the coven revolves, or primarily an honorary title, or anything in between.

That is one area which you will need to have crystal-clear in your own mind before the first meeting (of if you are flexible, at least be very clear that you are). You must also be clear as to your personal needs on other points: program emphasis, size, meeting schedule, finances, degree of secrecy, and affiliation with a tradition or network. You owe it to prospective members and to yourself to make your minimum requirements known from the outset: it can be disastrous to a group to discover that members have major disagreements on these points after you have been meeting for six months.

1947

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The Heirophant

"An official expounder ofsacred mysteries or religious cere- monies,esp. in ancient Greece; an initiating or presiding priest" - OED. I generally use it in the "initiating priest/ess" context (CM heritage,that). Those who hold the power *and authority* to initiate others into our particular Trad, are hierophants when they actually exercise that power.

Most of usare explicitlyoathbound to ensurethat thecandidate is a worthy person, properly prepared to receive what we are about to confer,and that the rite of adoption/initiation is correctly done according to Trad standards. Those Trads who've dispensed with oaths still, implicitly,expect something rather similar.

When I consider acandidate for initiation,I first look tosee whether I have a 'proper person' according the expectations of my Art. Next I look to see whether the Lady's Initiation rests upon them.

Lastly, I look to see that s/he understands what s/he is about to promise, and has the skills necessary to carry it out (the gumption to stand by his/her oath is part of 'proper person', IMO). While the marks ARE plain to see,speculation by the uninitiated notwithstanding , all three ARE judgement calls on my part. Then again, ANY situation touching upon my Oath requires a judgement call on my part.

At1st Degree,Alexandriantradition permitsme toextend benefit of the doubt in cases where the marks are recent enough that they shine but dimly (or where the candidate's history leads one to suspect s/he may not feel bound to stand by what s/he swears to). Gardnerian tradition does not. Then again, H'Alexandrian tradition requires that no benefit of the doubt be granted at 2nd Degree, whereas Gardnerian tradition again contradicts. In either case, a 2nd of either Trad has been put to the test and found fully appropriate to the Trad in the judgement of his/her heirophant, we simply do it at different degrees. (That's the theory,anyway, and why we come down so hard on those who f*ck-initiate.)

1948

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MICHAEL POE

ANCIENT EGYPTIAN METAPHYSICS

Many requests for me to do some teaching (largely from a book that I am now writing on ancient Egyptian Metaphysics and Personal Worship) about metaphysics, worship and the ancient Egyptian trad- itions. To start off, I want to briefly quote some ancient Egyptian philosophers to give you the gist of ancient Egyptian philosophy and Metaphysics. The next note I enter will be on general comments on ancient Egyptian metaphysics. The material I will use is NOT from Masonic or Rosecrucian but from authentic Egyptian sources. In many cases I can quote the exact sources, most are translations of papyrus, temples, tombs, etc. Having studied the subject for 33 years, gotten a degree on the subject, and working on the book for 10 years, I will pass on some of what I have learned. All of the translations are from Egyptologists and Archaeologists. To quote an old Egyptian philosopher (found written on his tomb), Ptah hotep :

"To give a few words of Truth, And what you make of Them will be your Test."

From the College of Priests House of the Temple of Horus at Edfu:

"The Lamp of Wisdom burns steadily, If the soil that feeds it be reality. If the oil that feeds the lamp be Love, The beloved will meet the Lord or Lady and be blessed. (Lord or Lady means personal God or Goddess, ed.)

If the air that feeds the Flame be Truth, The Breath of He who breathes will inhale Wisdom.

If the Spirit enters the Flame, The Fire will be as bright as a Star."

Next little lesson; what is a hymn when I mention one or quote one (which I will from time to time)?

The hymns of Egypt tell of the nature and workings of the God/- dess they glorify. They mention his /her name and his/her ties to a locality, allude to the myths and describe his/her appearance and powers and attributes.

A occult tradition is like a journey. Before one ventures onto any unknown journey it is best to have an idea of the dangers and preventive protection. Ancient Egypt had 14 traditions. I will, in these notes, outline them all.

To share another "wisdom texts" as the ancient Egyptian philos- ophy is called: This one is from Kagemni, whose tomb can be visited at Sakkara, as is known as one of the wisest men around. This text is for a student in order for him to select the right metaphysical teacher.

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"He who is a Priest of the Living, whom a Neter* favors Like the Bennu on the Obelisk," Performs Right Actions without seeking a reward for them. Such a Teacher lives a life of true piety.

He seeks no gain from any good deed he does, But sets his Heart only on the Neter's service. He has compassion upon all Living creatures.

He holds fast to the Neter's name and inspires others to meditate on it.* He accepts joy and sorrow with an equal mind. He is always happy and never set apart from his Neter.

To him gold and dross are as one; Nectar and poison are as one The King and the beggar are as one."

* 1. Neter - Neter is the ancient Egyptian word, that we would equate with God or Goddess. But Neter's exact translation is "Abstract Principle" or "Divine Principle" and is not a male or female word.

* 2. Bennu on the Obelisk - the Bennu bird is the Egyptian Phoenix, which lives in Arabia, and comes every 500 years to built a nest on an obelisk where it lays an egg, and when the egg starts hatching, it dies in its own flames, and is reborn from the egg. The obelisk is the Egyptian symbol of the first ray of sun light striking the earth, and when built, is usually covered in gold or electrum. The top of the obelisk is like a pyramid and is called the Pyramidion; and the pyramids are all representations of the suns first light on the Newly Born Earth.

* 3. "He holds fast to the Neter's name and inspires others to meditate on it." - In addition to the common name of any god, like Heru for Horus, they also have a hidden name, a name of power, that the priest/esses use in ritual and meditation.

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PRIESTS AND PRIESTESSES How did a person become a priest/ess in ancient Egypt?

Well, each family had their own family worship area, the size of which is wholly dependent upon the size of the house they lived in. More about this when we get into the path of the Aait-Shesheta. Therefore, in each family, someone had to act as the family priest/- ess. If the father or mother was a priest/ess, then he or she was the family religious leader, in charge of the family rituals. If the parents were not initiated priest/esses, then usually the Elder Son acted as the religious leader. However, in some nomes (or states), matrilineal descent (through the female) was a tradition so the Eldest Daughter was the religious leader.

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The only schools, including most crafts, were taught in the temple colleges. A child would be sent to a college to learn a craft between the ages of 6-10. If the family had a tradition of priest/- esses then usually the children would go to the temple college to be interviewed and tested for the priesthood. Exactly how the priest/- esses at the college tested the would be initiate is not well known yet, but we do know that usually the following priests would be involved:

1. A Divine Scribe (reader and writer initiate) 2. A Prophet (who uses divination of some sort and inner visions) 3. A Purification Priest 4. A Priest of Anubis (or some other sort related to traveling in Egyptian heavens (astral plane directly related to Egyptian heavens).

Every Egyptian temple had 2 types of staff, a magical one and a working one (working meaning the scribes, bakers and people who run the every day part). If the would be initiate was found wanting in the magical staff (called People of the Circle, which we will get to when we talk about temple organization), the person may be sent back, or taught a craft, or go into the working temple staff.

One of the first things that any initiate is taught is Egyptian Philosophy, which is really less like Voltaire, and more like Ethics and Conscious. The would be priest needs to come up with his own ethics or philosophy before embarking on to magical training.

Therefore ethics and morals was the beginning of the training. If one had to make a "Readers Digest Condensed" version of all of the Egyptian ethics and philosophy teachings it would be; as one Egyptian Philosopher put it (but not quite as well).

Do anything you want, but only in moderation, and while doing so, do not harm anyone physically or psychology.

Almost exactly like the Wiccan motto : Do what they wilt, but harm none.

But to the ancient Egyptian, theirs also says, "don't harm yourself, and don't go overboard on anything: Moderation.

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DIVINATION OF BES, BAST, OR HATHOR (from Leyden Papyrus)

Use a divining bowl of pottery. Use green or some vegetable based ink. Preferable to use hieroglyphics, but try it a few times without them and use english (but if you can, do as the Egyptians do) Write your request or formula in base and inner sides of bowl using the vegetable ink. Also write in either Bes, Bast, or Hathor's name three

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times while meditating on the goddess and your request. (pick one goddess, not all three)

Pour consecrated water in it to dissolve the writing. Swallow water Go to sleep

(If you can sleep in a temple, sacred area, so much the better, otherwise at home, and record your dreams when you wake up.)

A divination bowl, in Egypt, was specially made for the purpose; however, if you're not a potter, pottering around, find one out of pottery, usable (no lead based paint or in the clay), about the size of rice bowl. Consecrate and bless it, and viola, a divining bowl.

Back in those days, green paint was either a vegetable dye or green ochre. They didn't use the ochre, but a vegetable dye would work. Although I know of people who specifically prepare a vegetable ink (macerated herbs in a small bowl of water), a food coloring would be okey, but I would still suggest using a mortar and pestle and grinding some herbs you specially selected, and putting it into the food colored water and let it seep for a bit, and then use that. It would definitely be closer to the spirit of the occasion. I know, next you are going to ask, what herbs?

Well, the ancient Egyptians had comfrey and you can heal thyself at the same time. Lettuce was considered an aphrodisiac, sacred to Min (so if your request or question is along that line, add that); they also used mint a lot.

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A BRIEF HISTORY OF EGYPT

Egypt wasn't always a thin ribbon of life surrounded by desert. From 200,000 to 10,000 bce most of what is now known as the Sahara desert used to be verdant grasslands and plains with many trees and several rivers. There was an accumulation of different cultures down to 5,000 bce.

From 6,000-4,000 bce different belief structures, and both matrilineal and patrilineal societies existed along the Nile, for by then the Sahara was rapidly turning to desert and the cultures went to the only remaining source of water, the Life Giving Nile. Agriculture was already developed, and irrigation systems in use. There was already predominant Goddess and God worship in these societies.

From 4,000-3,100 bce, Egypt now evolved into states, between 36-44 of them, called Nomes. From time to time, Egypt became united into two kingdoms, the Upper Kingdom, from about Aswan down to Cairo, with its capital at Nekhen, whose chief god was a goddess, Nekhebit, the Vulture Goddess; and Lower Egypt in the Delta with it's capital at Uatchet, whose chief god was also a goddess, Uatchet.

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Nekhebit, the Vulture Goddess was an Earth Mother, and considered very maternal (the type of vultures in Egypt are very maternal birds). She also symbolized regeneration of life, from Death comes Life, as the vulture is one of the few animals that can survive and mainly subsists on bodies of animals that would poison others.

Uatchet, the Snake Goddess, was also venerated as protection from snakes, and of fertility (snakes lay many eggs).

The two goddess, Nekhebit and Uatchet, Vulture and Snake goddess became the part of the crown over the third eye, look at the two on most crowns of egypt. Later, the snake goddess became associated with the Serpent Fire of the Egyptian equivalent of the Kundalini, and it's power came out at the third eye, instead of the top of the head (which became associated with another god).

The worship of Hathor, Amon, Thoth, Horus, Bast, Sekhmet and a few others have already been well established. Isis is yet to be found or mentioned.

The first three Dynasties: I

The 1st king, Narmer, united the kingdoms forever (after a brief unification prior), and on the famous palette of Narmer is found not only the Nome standards (our equivalents of flags), but the 1st known name of Hathor.

The 2nd king of the 1st Dynasty established the right of women to rule Egypt.

It was during the 1st Dynasty that a woman ruled Egypt, to take that into perspective, if the US followed that, we would have a woman president well before the Civil War. She was one of the 11 women to rule one of the greatest civilizations in the world. And it, like most of the others, was peaceful.

Rights of women were established. they could marry and divorce; there was no community property; women could establish their own businesses without a man's consent or cosignature; they could conduct them before, during and after marriage. Married couples were con- sidered co-partners and co-equals. Pregnant women, by law, had to be taken care of by the husband or the police came and beat him up!

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ANCIENT EGYPTIAN ASTRAL HEAVEN(S)

Ancient Egypt had more than one heaven, and most of their heavens were subdivided into sections or parts akin to, and probably best equated with the astral plane.

As the astral plane has many different levels, the lowest next to the earthly plane, and highest sections up to and pass most of earth's religions concept of heaven, the astral plane is like a onion with the material world in the center, and the layers going outward (or inward,

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or higher, or whatever). As most religions heavens are manifested in the astral plane, they are also separate from each other.

This is also true in Egyptian heavens of the astral plane. The Book of the Dead (a misnomer as the egyptians never called it that), lists the sections of the Heaven of Osiris. As you read the book, you also see that there is a specific way to get to the heaven and through it.

There is an ancient Egyptian writing from a scribe that says, in effect: "If you don't use the specific directions to get to a par- ticular heaven, you won't get there but to a false heaven."

As most of us are aware, the astral plane is composed and made up of the thoughtforms of mankind and of the gods, hence, there is an Egyptian heaven that was formed by the thousands of people who have conceptualized it since the beginning of the 1800's, made stronger through the Rosecrucians and Blavatsky's, and into the modern metaphy- sical movement. But it is NOT the ancient Egyptian heaven. Hence, you can't simply just astrally project in order to get to a real Egyptian heaven.

You have to follow the directions by the ancient Egyptians in order to make it to one of their specific heavens.

You may even have to change your astral form to conform to a certain type in order to enter. For example, one of the ways to get to the Horus heaven is to have project to the Nile, and do certain things in order for a boat with a hawk on it to come over to the bank and pick you up to take you to the Horus Heaven.

One of the things you have to do, and not the only thing, in order to get into the Heaven of Isis is to change your astral body into the shape of a bird, a Swallow!

So if someone, no matter how much you respect them, tells you that they dreamed or astrally projected to astral Egypt, they are wrong, unless they know the specific ways to do it. The Egyptians then, have a sort of astral lock on the proverbial doors to the entrance of their heavens, and you can't just blindingly end up there without the right keys to get there. I can probably safely say that no more than a couple of dozen people in the last century have been able to enter these heavens, and no one who has written a book about Egyptian metaphysics has (including Eliz. Hatch who wrote Initiation; who knows nothing about Ptahhotep).

The teachers are still pretty much in the Egyptian heavens, waiting to teach the student who is able to get there.

Although the ancient Egyptians had the wherewithal to go into drug induced states (they had mandrake and poppies for medicine), I have yet to find one example of them using them for magic or astral projection.

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Astral sight was taught before astral projection, using tech- niques that we still use today.

Several techniques that are used today in astral projection today were also used in astral projection then, but usually, a priest led the student in the first several experiences in order for the student to get used to the experience and feelings associated with projection to a particular heaven.

Therefore the guided trips were first used. Usually the first trips were done in the temples (easier to do with all of the power already resident in the temples). Some, like the priests of Horus were also done by the Nile's edge, the student going into a sleep, the priest astrally projecting and drawing the students astral body and consciousness out doing what is necessary for the Horus boat to arrive on the astral Nile, then going on the trip through the Horus heaven. Sometimes it was done out in the desert.

Once when I was in Egypt, after finding a Eye of Horus between the pillars of the temple of the ka of Ptahhotep, I went into the Serapeum (desert underground chambers for the burials of the Serapis bulls; talk about sensory deprivation! Light wouldn't go farther than 20' and normal talking didn't extend past 30-40'.) and in the Serap- eum, while sitting down next to the stone coffin of one of the bulls I instantaneously, and lack of trying on my part, astrally projected. I found myself several hundred feet over the desert at Sakkara and flew to the Nile and commenced on a trip to an Egyptian heaven.

When a teacher died, such as Imhotep, he went to the appropriate heaven and taught from there (according to the ancient Egyptians, who said that at that point their teachers on earth would astrally project to the heaven to be taught by him). At that point, all priest/esses called him Master, or another appropriate remark. Since apparently there was much connections between the two worlds, the priest/esses knew when Imhotep finally left the astral heaven to ascend beyond and into the world of the god/desses. At that point Imhotep on earth was called a God (this process is found in a papyrus fragment translated courtesy of the French Institute of Archeology of Cairo).

Hence, if you know when Imhotep or some other lived, and know that after death he was called a master, then the earliest time that he, or she, started being called a God was the time he moved out of the astral plane.

Some other traditions use the symbology of ladders as an analogy of the ascent to their astral plane. Each rung represents a god or goddess to invoke, the ladder is always held by two gods, which symbolize the type of path being used. In some other traditions, there was a way to ascend through the astral plane and into the spiritual realm, reserved for the higher priests who have passed the Guardian of the Threshold. These traditions can be found when you go to Egypt for in some of the temples the staircase to the roof will have a god/dess for each step, symbolizing those that you will need to ascend to the spiritual plane.

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Certain god/desses and spiritual beings can assist or deter you from your astral trip.

THE HELPERS: Anubis is one of the best. Hathor is also great, for she gives you magical power during your astral projection. The god Seb supplies all a person needs to astrally travel in many places. The god Seb, Shu, the goddesses Nut and Tefnut defend people during their journeys.

There was also the Souls of the West, Souls of the East; Lady of the Evening, Calf of the Goddess (Morning Star), Souls of several different cities for their special heavens; The Catcher of Gods, the Divine Being who Examines Gods for Men, the God who Binds Gods.

THOSE THAT YOU WANT TO AVOID: The Unmentionable Terrible Serpent (with Lovecraftian powers and would be great in his novels, like Chuthulu or Hastor the Unspeakable, occasionally used in Black Magic, which apparently was very uncommon in Egypt) I won't give you his name.

There is of course, Apep, Apophis, and a few specific to each of the heavens, but are usually particular to the Osirian heaven (Reading the Book of the Dead will give you a great idea about them).

A zoomorphic projection is when you astrally project then change your astral body into a zoomorphic figure in order to get to specific egyptian astral heavens. An example is turning your astral body into a swallow to get to Isis's heaven, or into a hawk to get to one of Horus's heavens.

Following the Eastern Tradition of the astral plane, the Egyp- tians have an almost exact duplicate of the concept. Basically it says that there is a plane of existence between the realm of the high gods and earth, called the astral plane, which has layers like an onion. The astral plane is made up of the mind stuff of heaven and earth dwellers alike and is as real as both. To the Eastern people, all the heavens of all the religions are there. To both Egyptian and Easter- ners, to get there you astrally project or out of body experience. Although the Egyptians had a more elaborate version.

The Egyptians, therefore, which had several religious traditions, of which Isis plays in a couple) had several heavens. These were usually conceived of in layers or parts, corresponding to the layers of the astral plane. In Heliopolis there were 12 layers or planes to their heaven.

Each tradition had a different heaven and a different way of getting there. The temples trained the people how to do it at home, at the temple, or elsewhere.

Sometimes more than just the astral body took the trip, there was also a spiritual body, the soul, the spirit and other forms.

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According to ancient Egyptian practices, you can project your astral body, soul, spirit, or spiritual body. However, there is no ritual to do all at once, probably because it would kill the person. Of course the sa is considered the spiritual power of a person and the animating force of the body. As long as you have the sa and one of the three (soul, spirit or spiritual body) you're body can still live during the projections.

The Egyptians are the only ones that I am aware of (other than a very few Native American tribes) that even project the spirit or the spiritual body or the soul.

Altered state of consciousness was used in Egypt, usually by NOT using drugs, although they did have mandrake, poppies and hemp (used in medicine as an anaesthetic). What was taught differed by tradition, and what kind of altered state differed also. For example: A scribe of Anubis: Does he want to become a doctor/priest, a mummification priest, or a priest/guide to the astral plane? If the latter, then he is taught the basics of the Egyptian astral planes and how each one differs, and how each tradition of Egypt has a different path to their own. He is taught how to astrally project, and then his teacher will project and take him on a guided tour. Eventually he will astrally project to the Anubis temple in the astral plane and receive higher knowledge from their teachers. Eventually he will teach others to project, and lead them on journeys. No one except probably about 15 people know how to astrally project to an ancient Egyptian astral plane. The form you take, the route you take, what you see determines if you will get there, and if you don't know these things, according to the Egyptians you will not reach the plane. Instead you will end up on an astral plane of Egypt created by people who lived from the 1700- 1800's on, such as Golden Dawn people, Rosecrucians, Wicca people. Is there an astral plane? It's up to you. I have my own opinion. My opinions are almost always based on experts in their own fields.

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ANCIENT EGYPTIAN INITIATIONS

The mysteries and initiations varied from temple to temple. In the Lesser Mysteries of Isis there is preparatory instruction, medi- tation within the temple and introduction to the sanctuary for par- ticipation in a performance of drama of death and resurrection.

In today's society, there are many groups that give initiations, but the initiation usually fails, and usually for the following reasons;

1. The group doing the initiation does not know enough to do one successfully (usually through lack of full knowledge of their trad- ition). 2. Incomplete preparation of the Initiate. 3. Incomplete preparation of the group. 4. Incomplete Initiatory Ceremonies or process. 5. Initiation Rituals becomes a bad play at best.

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6. The people directing the Initiations weren't properly prepared or initiated in their own initiation.

In Egypt, they allowed for self-initiation (but only for some levels). All cognition, after all, comes from the inside. We are therefore initiated only by ourselves, the master or teacher gives us the Key.

In some Egyptian initiations the goal is the receive the Sa, the innate virtue or power of the gods as a sort of fluid (or magnetic fluid or aura). It is transmitted by the God's (I will sometimes say God, but take it as either God or Goddess) hands through touch or passes on the neck or spine of the individual. This operation is called the Satapu-sa.

"The Summit is the Apex of the Mountains height, but there are both Summit and Valley, hence, something exists which causes both. Equally there is within you that which wants to lift itself despite the animal instincts, and also that which wants to remain earthly. Summit and Valley, are 2 powers manifested. If there were not these two there would be only one. Since there are two there are also all the others which sprang from these, the other Neters or Gods/desses."

"One should pass through complexity in order to exhaust the various possibilities until the awakening of the consciousness which leads towards simplicity; it is on intermediate phase between dream and reality."

"If the essence and perfection of all good are comprehended in the god/desses, and if you adhere to a more excellent nature, you will obtain a union with them, the contemplation of truth, and the posses- sion of intellect. A knowledge of the gods is accompanied with a conversion to and knowledge of ourselves."

I'll let you contemplate that one for awhile. Written on the college walls of the Temple of Horus at Edfu.

The Egyptian path can be considered (as defined by Frankfort) as;

1. Evolution = Ignorance 2 Destruction = Knowledge 3 Dissolution = Experience 4 Reintegration = Understanding 5 Integration = Wisdom

FROM: JANA HOLLINGSWORTH Dear Michael, Not only was this the usual excellent note on Egypt, but I was most impressed by your concise description of failed initi- ations. You have touched on a topic only a few Pagans are willing to think about. Too often initiation in Wiccan and other Pagan groups has become a spiritually meaningless ritual, and the worst part is that people don't even know the difference. Then there are all these novices with no qualifications "self-initiating" themselves. I was once initiated as a Dianic Witch, but it didn't "take." I never refer

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to myself as a Witch or a Wiccan. I am a Pagan, and I don't need to be initiated for that. So many who use the name Wiccan Could use, in the pants, a good kickin'. A Pagan I am! I'd give each dam Self-proclaimed Wiccan a lickin'. Jana, Pagan and Proud!

FROM: MICHAEL POE Except for those very few hereditary witches, most of Wicca is new (1940s and later) and as such, much of it is from books and people who taught themselves from books and then taught others. All of the spiritual exercises and goals that need to be done to be truly init- iated are usually missing (unless you are lucky enough to be one of the few who was disciplined enough to intuitively done all the right things first. I have been to many Wiccan initiations and while a few have been magical, none have been fully effective, and most have been more like a Catholic mass, all pomp and circumstance and no magic. That's also essentially true of white people learning shamanism, they don't get the teachers that really know.

Ancient Egypt had 14 traditions in which the majority of them were magical ones. After more than 30 years of studying ancient Egypt, even I can't tell you about the proper initiations of several of the traditions; but at least I now have the spiritual exercises and whole initiations for some of the them and in the group that I am involved, we have done a couple of them.

Most wicca systems that I am aware of need to spend more time on the spiritual and magical development of the individual. Some ancient Egyptian systems took a minimum of a year to two years of spiritual exercises before the person cast their first spell. The priests had the ability to make people astrally project at will, for example.

It's also a mistake being too eclectic. For example, Mercury is equated with Thoth by the Greeks and Romans, but while they did share some powers and attributes, they were not the same. 8 track tapes and regular cassettes both play music, but try putting a 8 track tape into a cassette player!

Isis, for example, is never invoked as a Great Mother Goddess unless she is holding baby Horus. NEVER! I have seen many wiccan ceremonies where they use the wrong Egyptian god/desses in their rituals, or the wrong god/desses forms for the powers they are invok- ing. Remember, that despite some current thinking that it's only the association in your mind that counts, and if you want to invoke Sekhmet with a knife (for example) as a gentle mother goddess, she will appear as that; it just isn't so. This is coming from people who have never been properly initiated.

the prevailing thought up to 10 years ago is that if a form and function of a god/dess has been worshipped for thousands of years by

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hundreds of thousands of individuals, including those properly in- itiated, then that form and function will always override what one individual or group over a few years may invoke. The thoughtform was constructed in the Astral plane and is extremely strong, and a few people who have decided that (usually through ignorance) he/she had a different form or function, will never be able to compete with the stronger form. Which is probably why many eclectic wiccan magic doesn't work or work well. They don't know what they are drawing from, and instead of trying to get the vast astral power out there to work for them, it works against them, or else their own little power will be the only power they will be able to tap into. Michael

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FROM: BRENDA RYAN I was wondering about those temples that have been moved, do they still retain the power. Is it in the temple building itself or in the ground upon which the temple stands? As you know, the temple at Abu Simbel had been moved during the building of the Aswan Dam but I think you mentioned it one time as a power spot. Also, I was more impressed with the temples and tombs in Upper Egypt than in the pyramids and the Sphinx. In fact, the Great Pyramid was musty smelling and claustrophobic so I didn't go all the way up. My friend thought I was missing out on the opportunity of a lifetime, but I just wasn't impressed. I didn't "feel" anything there. The tombs in the Valley of the Kings were another matter. I felt completely comfortable going all the way down in the tombs that were open and was much more in awe of the whole area.

FROM: MICHAEL POE To make a short answer long, let me respond by this: Back in pre-dynastic times, the priest/- esses had no stone temples, they worked outside (or later, in mud and dabble temples) and cast circles; hence their name; "People of the Circle". Eventually they had temples of sun dried brick, but still retained the name. During the Dynastic period they were building temples out of stone. Now the stone temples, if you have seen them, are covered with figures of the gods and goddesses and religious texts and invocations. The walls became the psychic circle of protection and were imbued with their own power. Despite the fact that the magical group no longer needed to cast circles for protection from without or raise power within (as the temples walls did that), they were still called the "People of the Circle". Some traditions just won't die! So, yes, the temples themselves, despite having been moved, are still full of power as the walls themselves is the stone circle of power. Now you might ask, well, that makes sense, magic being used in them for thou- sands of years, but what about the power spot it was orig- inally built over, if any? Well, of course, the temple, being built over the power spot and with all the magic working in it for hundreds or thousands of years, the power from the spot would seep into the temples walls. That power would still be there if the temple was rebuilt. Remember that the ancient Egyptians would sometimes take an older temple apart and incorporate the stones into the walls of

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another temple far away. That is the method of getting stones already imbued with power and "precharging" the new temple with power. So yes, any temple that has been moved still retains it's power. Michael

Imagine if you will, a temple 2/3 of a mile long and 1/4 mile wide, 6 stories tall. The courtyard, big enough for over 4 football fields surrounded by a high, 2 story wall. You enter through 20 foot high doors encased in gold into the courtyard at night. The courtyard is done in highly polished black granite, so well polished that it reflects the milky way. It is like walking in space! In the middle of the courtyard is a full size tree, made with trunk and branches of blue lapis lazuli, and leaves of turquoise. A dream you say? No, for it was the Temple of Ra at Heliopolis, built around 1800-1900 bc, and shown to Greeks during 500-200 bc. And if you think that was a truly magical and awe inspiring courtyard, imagine what was inside the huge covered temple that took up over 1/2 of the area! Complete with it's secret corridors and chambers, etc.

Also, you are familiar with Egyptian temples in Egypt, but did you know that Egyptian temples also existed in Lebanon, Syria, Greece, Delos, Crete, Italy, Spain, France, Britain and Germany?

The ancient Egyptians in addition to doctors, also had special- ized surgeons, psychologists, OBGYN's, midwives, vets, brain surgeons (with 80% success rate in trepanning, dentists, herb- alists, in addition to their botanists and ethnographers.

The Temple is the House of God. The Body of Man is the House of God, therefore the Temple is the Body of Man. (from temple of Amon).

In nature, everything is linked with everything else, and you are a part of nature. Observe outside, observe inside, you begin to see the relations between things.

The ancient Egyptians didn't worship animals. They had sacred animals, but what they worship was the Divine Principle made manifest in that animal. Hence, the Serapis bull symbolized the Divine Prin- ciple of Strength. The Baboon of Thoth for two things: Society (bab- oons have, among the animals, one of the most complex societies), and of Contemplation (Baboons will sit and watch the Sun rise, among other things). Horus with the Hawk, one who sees or watches the earth from above, and sees it extremely well (hawks and birds of prey have a binocular vision of about 7x power); Hence the celestial Horus eyes were the Sun and the Moon. The attributes of Bast and of the Cat is very close.

And so, to the Egyptian, while man is an example of ALL the powers of all the god/desses; certain animals manifest specific powers, and manifest them more than man. Hence they worship the power behind the animals. Observe outside, observe inside, you begin to see the relations between things.

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An animal does not reason, it experiences directly. Man is deceived by the incomplete testimony of his senses and his reason and has allowed the instinctive consciousness to atrophy without having learned to use his intuitive faculties which to the Egyptians, is the wisdom of the heart. Therefore there are ancient rituals to strengthen the heart.

Raise your eyes to know what relates to the laws of the heavens, Look around you to study the principles of nature, Look inside you to determine your attributes, to integrate your personality, and identify it with the heavens and nature, One can cast your heart ahead on the Chosen Way, then go and retrieve it, and let your steps loyally follow its voice. The Egyptian Way of Life is of Harmony; Within the All-Inclusive Unity of God/desses, Nature and Society; Man can move with Dignity, Safety and Happiness.

The Egyptian essential Unity in the conviction that man can find immortality and peace by becoming part, or as one, with the perennial cyclic rhythms of Nature, a recurring movement, part of the estab- lished and unchanging Order of the Universe.

With the occasional exception, I will start posting notes on the different traditions; The Ceremonial Tradition, the Philosophical, The Arts and Crafts, the Hermetic like, the Wiccan like, the Alchemical, etc.

Stuck in between will be the occasional hymn to a god/dess, observations on astronomical god/desses; parts of man, temple struc- ture, etc. Make any comments or questions that you want that are related. Michael Ankh em Maat

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THE PATH OF THE CRAFTSMEN IN ANCIENT EGYPT

One of the traditions in ancient Egypt was that of the artists and craftsmen. All of the best artists and craftsmen were trained in one place, the Temple of Ptah in Memphis (presently 20 min south of Cairo). all other artists and craftsmen were usually trained at the Temple or by people who were trained there.

These artists and craftsmen include: Architects, draftsmen, stone workers (large stones and small), jewelers, painters, eventually glass workers, dyers, (but not weavers, who studied at the Temple of Neith in the Delta). All the architects and draftsmen who produced all of the pyramids, temples, palaces, royal tombs, and even forts were trained here. Have you noticed how all the men and women in paintings and statues have a similar body? Unlike the Greeks, who wanted to show how a persons body really looked like, the Egyptian were interested in showing the "inner essence" of the person. Therefore only in the background, the workers, and not the central family, are people shown

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as they really were, crippled people, occasional starvation, over weight persons, etc. Therefore the Egyptians were interested in the "inner man (or woman)".

Look at a book on Egyptian art and check out what the god/desses are holding or wearing. That is important to see what powers and attributes are being portrayed. For example, if Bes is holding a knife, she/he becomes a protector and avenger; if holding a sistrum, he/she (it's hard sometimes to tell which sex Bes is), becomes the God/desses of joy, pleasure, music, dance, and another kind of protec- tor; if holding other objects or wearing other outfits, she/he becomes a Protector of Women and of the Family, of Mothers. The same holds true with all of the other gods and goddesses. Hence, Isis can be a Mother Goddess or a Goddess of Women, or of the Visible World depen- ding on what she is wearing or carrying. All of this is taught by the temple of Ptah to the artists.

The similar thing occurs with amulets and talismans. Some amulets and talismans are always shown in a certain color or always made of certain material. The Buckle of Isis is almost always of red carnelian or garnets. The Ankh is almost never down in silver (because the ankh is associated with the Sun, and gold is the metal of the Sun).

The temple of Amon at Luxor is patterned after a human body; in fact, in the sanctuary part, if you observe the stones in the floor, you see that two different stones were used. If you had an archaeolog- ical map of the temple with the floor stones shown, and color in the darker stones, you end up with a huge side profile of a face! So the Temple of God reflected the Temple of Man!

Ptah had other powers and attributes than just artists and craftsmen (he was one of the Great Creator Gods), and was married to Sekhmet (who was into other traditions including healing). Ptah is also associated with the Science and Art of Alchemy. Their offspring is Nefertum, the God of perfumes and aromatherapy, and of the Lotus.

As you will see in future discussions, more than one god/dess is associated with a tradition. Ptah is one of the few gods who ever since predynastic periods, was always portrayed as a human.

Remember that most of the popular literature is from material of the New Kingdom and later periods. By then Horus was associated in the popular ancient Egyptian mind as the son of Isis, and especially popular as that during the Greco-Roman period.

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RITUALS and RITUAL ELEMENTS

How many times do you get into a Book of Shadows and look at the rituals? How many of these rituals are complete from opening or drawing the circle, invocation of the four directions, blessings, consecrations, invocation, and closing? And how many are incomplete; in other words, missing some of the elements to the rituals, but maybe referring to use a certain 4 direction invocation or closing rite? Or

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missing complete elements; such as a hymn or invocation to a Goddess but no rituals around it?

To the major ancient Egyptian temple colleges, the elements of ritual were emphasized. A magician, priest/ess, magic worker

at home would end up with several invocations to the four quarters, several closings, etc.

To the Egyptian; The Way of the Ritual; it's chief god/dess to be invoked and the way the ritual is to be directed (weather magic for example) will determine which other ritual elements are used.

Also remember that the Egyptians had generic ritual elements, usually blessings, consecrations and hymns. A generic hymn to a goddesses will have spaces in which the goddesses name, titles and some of her powers would be included.

There were more than one set of god/desses for the four directions; and even the direction that you started your ritual changes with the orientation of the ritual.

For example; if you wanted to do a ritual for fertility of the land, you start off facing south (the Life Giving Nile), then West (to appease the desert), then North (symbol of fertility), then the East (rising sun, cosmic fertility), then back to South. Naturally if you are solar oriented using gods like Amon, Ra, Horus, and goddesses like Sekhmet or Bast, you started with the east and work your way around (clockwise).

If you are invoking a goddess in your ritual you DO NOT invoke the four sons of Horus, UNLESS it is Isis or Nepthys that you are invoking. There are 2 sets of goddesses of the four directions, and one of the sets would do better.

There are at least three different sets of gods for the four directions, more, since Thoth has his own set, as does some cities.

I have a hand written 35 page list of powers and the god/desses associated with them. It probably corresponds to a book listed in the Library of the Temple of Horus called "The Book of God and Goddesses and their Powers".

So a magician at home would have more of a recipe collection of ritual elements rather than a book of Shadows of complete rituals, and would have the know how of how to put them together. I have about 3,000 such recipes, from Astral projection to Zoomorphic projections, including blessings, opening and closing rites, spells, divination, consecration, initiation, weather, tantric, etc. The Pyramid Texts contain about 700 more, and the Coffin Texts, over 1,200 more. Orig- inal, not new.

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BAST

The only fully developed cult of the cat existed in Egypt and it lasted for over 3,000 years. No one knows when the cat was first sanctified in Egypt.

Bast wasn't associated with Isis until the New Kingdom, about 1600 bce and later. When associated with Isis it came to be recognized as the incarnation of deity, and it was the daughter of Isis and her husband, the sun-god Osiris (Osiris was also a Moon-god) (Isis was also a Sun/Moon/Earth Goddess by then).

The worship of Bast overlapped that of Isis, Hathor, Mut and others depending on the district in Egypt.

Bast had a solar son, Nefer-tum (He is associated with unguents, perfumes, aromatherapy, alchemy, Lotus) by the Sun God Amen-Ra, and Khensu, the Moon God, by Ptah.

Bast or Bastet, was originally a lion headed goddess, associated in powers and attributes with Sekhmet and Tefnut, and as such, Bastet has powers of ferocity and rapacity.

It is her later cat-headed form that Bastet became so immensely popular, although she never ceased to be worshiped as a lion headed goddess.

The earliest known portrait of Bastet was found in a temple of the 5th dynasty, a lion-headed goddess who was known a "Bastet, lady of Ankh-taui." One of the earliest forms of her as a cat headed goddess is in a papyrus of the 21st dynasty.

Bast cult center was at Bubastis, situated east of the Nile delta, and hence, Bast became known as the "Lady of the East" (also because of her association with the sun).

She then, is almost without exception, invoked while facing the East, and is one of the Goddesses of the Four Directions.

In the XII dynasty, Middle Kingdom, she had her own temple at Bubastis. In the 22nd dynasty, about 950 bce, she was known as the Lady of Bubastis and became an immense power in Egypt, due to the Pharaohs embracing her as a national goddess.

The temple of Bastet has been vividly described by the historian Heroditus, who travelled in Egypt about 450 bce. It stood in the center of the city of Bubastis and was virtually on an island, since it was surrounded (except at its entrance) by canals from the Nile, which were a hundred feet wide and overhung with trees. While the houses were gradually raised, the temple remained on its original level so that the whole city commanded a view down into it.

The temple was a building in the form of a square, and was made of red granite. Stone walls carved with figures surrounded the sacred enclosure, which consisted of a grove of very tall trees within which

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was hidden a shrine. In the center of the shrine was a statue of Bast. Note: this is the only temple in Egypt known to have had a sacred grove of trees in the center of it, and a shrine in the center. There are other sacred groves, some with shrines; but instead of being inside of temples, these are all out in the open. Cats were found within the sacred temple area and were ritually fed. Temple maidens carried cats or kittens in baskets. April and May were the chief festivals and rituals for Bast.

All cats were revered in the Temple of Bast. Now the question is, what kind of cats did the Egyptians have?

Orange cats Orange stripped cats A Tabby Type Black Cats Gray cats

And an Abyssinian (I used to do well in spelling!) type. Of course, Bast is also associated with Lioness, so small cubs and adult lionesses were also sacred to her.

Of the principal Egyptian festivals, that of Bast was one of the most popular. Herodotus describes how, in April and May, thousands of men and women set off on the pilgrimage in parties which crowded into numerous boats. The voyage was gay if not positively orgiastic. Men played the flute, women a type of cymbal called crotala, and all joined in singing and hand-clapping. As they passed towns, the boats drew near to the banks and the women shouted bawdy jokes, often flinging their clothes up over their heads.

Eventually they arrived at Bubastis, sacrificing many animals, and consuming vast quantities of wine.

Cats were portrayed in every conceivable activity, sculptured every material from gold to mud, and in every size from colossal to minute size.

A orange brown cat is depicted on tomb walls, and so is a ginger cat, and grey tabbies.

During the Bubastite period (XXII dynasty), cat cemeteries became popular, and a huge profusion of cat amulets were being made.

During the entire time of Egypt, household cats were treated with the greatest respect. Many of them were bejewelled, and they were allowed to eat from the same dishes as their owners. Sick cats were tended with solicitude, and stray cats were fed with bread soaked in milk and with fish caught in the Nile and chopped up for them.

Cats love basking in patches of sunlight, and Bast was first worshipped as a form of the sun, the source and sustainer of life and light. Some of the Egyptians believed that when the Sun went down, a combat of cosmic proportions took place in the underworld. One of the

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legends had a persea tree with a cat with a knife leaping on a spotted serpent and cutting off its head. During solar eclipses people would gather in the streets and shake knives and rattle sistrums in an effort to spur on the celestial cat and to terrify the threatening serpent in their struggle beside the Tree of Life.

From the cat's identification with the sun arisen the "cat's cradle", a name given to certain string-games. The cats cradle was used to control the movement of the Sun through sympathetic magic.

Sekhmet was combined with Bast and Ra for a triparte goddess combining the attributes and powers of all three. It was a combination made for ceremonial magic only, as there is no public worship of Sekhmet-Bast-Ra at an individual level.

Are you soaking this all in with no questions? Remember the story about the cat and the Persea tree that I just related? You should have asked about the Persea tree and if this Egyptian Tree of Life is or can be grown in the U.S. and if we know it by another name. Come on, ask, come on, come, after all, its the Cat's Meow! There are two sacred trees in ancient Egypt. I mean SACRED! One is the acacia (which varieties grows all over the US. The other is the Persea. There are only 2 variet- ies of Persea in the entire world. One is the Egyptian persea, which I have no idea if it bears fruit. The other variety of Persea (which by Egyptian thought would be just as sacred) bears fruit. The other varieties common name is AVOCADO! That's right, the avocado is a sacred tree of the ancient Egyptians. So the next time that you are preparing to eat guacamole, remember that you are eating a sacred dip! The green avocado would probably also be sacred to Osiris and any other god/dess of vegetation. The ancient Egyptians usually made their wands out of acacia or persea, so if you have any of these trees, you can make yourself an Egyptian wand. Also remember that if you trim your tree, use the branches in the firep- lace for a sacred fire!

---------- To relate a story, true: When I was married my wife and I brought home a tabby, and a very young boy, about 5 came up and wanted to pet the cat. He asked me what was her name, and I replied that we haven't named it yet, what would he suggest? He said Abaton. I replied that I would consider it, thinking that it was a strange name for a kid to come up with ("out of the mouths of babes...). About 3 days later, I was going over a book of cities and towns in ancient Egypt, and on a whim

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(which I have a lot of), looked up Abaton. LO AND BEHOLD, there was an Abaton in the Delta part of Egypt. AND IT WAS KNOWN AS THE CITY OF THE CATS WITH "TON" MEANING CITY, AND "ABA" MEANING CAT; OR "CAT CITY" to us folk. So our Tabby became known as Abaton, or Aba for short. A year later she became pregnant and we decided that in honor of the Egyptian intercalary days (those 5 remaining days of the ancient Egyp- tian calendar of 365 days, divided into 12 months of 30 days with 5 intercalary days left over, sacred to certain god/desses); as the kitties would pop out (so to speak), we would start naming them for the 5 god/desses. Well, eventually here they came, Isis, Nepthys, Osiris, Horus, and the last, a black kitty, Set. Set died that night, the only one that didn't live to a ripe old age. Horus grew up (a male cat by the way, we named them regardless of sex; when the first popped out, it became Isis; luckily sexually matched their names) to be a hunting cat, who would bring home live rabbits bigger than he was. Nepthys, a black female, was a loveable, loving cat who went to an excellent Wiccan friend, along with Isis, who was occasionally disruptive, usu- ally loveable. Osiris stayed with us and even disappeared for a little over 2 months (close to the 72 day mummification process) until we thought that he was dead, but he came back and lived out his life playing big daddy, master of his domain, and approving the field mice and rabbits that brother Horus would bring back for his approval. They are all gone none, but never forgotten. I now have 2 cats, a blue eyed, long white furry female originally called "Popcorn" (forgive her previous owners, Lord and Lady, they do not know better), but now called Sheba (although, to be truthful, she answers to any name). The other is a Calico, previously named Nikita (little one in Russian, and she is a little cat); now called Spook (she spooks easily, still hasn't figured out shadows yet, and doesn't come to any name called to her). Sheba, by the way, will willingly join you in the bathtub if you're taking a bath! In ritual she just lays there looking bored, but Spook, ah Spook; stays inside the circle and even watches the entities!

A LIMERICK FROM JANA HOLLINGSWORTH

The five cats of Michael were named For five Gods of Egypt far-famed. Each suited its title In character vital. A five-year-old boy can be blamed.

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FROM LDE BLACK Cat Fancy March 1993 pg 13, at bottom. . A French scientist has found evidence confirming that the domestic cat existed 4,000 years ago. During excavations of ancient Egyptian burial chambers, Alain Pierre Zivie, an Egyptologist, found a network of tombs that contained stacks and stacks of cat mummies. "Some histor- ians believe the first house cats were wild with long coats," Zivie said, "but these cat mummies have short hair and look much like modern cats." Zivie made his discovery in Sakkara, 20 miles south of Cairo.

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FROM BRENDA RYAN I have a set of hieroglyphic stamps put out by the Metropolitan Museum of Art. Have you seen these? Are they useful at all for actual writing, are they accurate translations, or are they toys?

FROM MICHAEL POE The hieroglyphic stamps are very useful, extremely accurate of the hieroglyph. If using them in magic, be sure to bless and con- secrate them first, along with the ink. You can use henna as an ink. Michael

FROM ANDY BALESTRACCI Did Hieroglyphics play a similar role in the Temple philosophy(ies) as seed syllables, i.e., that symbolized and embodied the first levels of creation(for lack of a better word) such as the Sanskrit alphabet of Hinduism (& maybe others)?

FROM MICHAEL POE Hieroglyphics did play a part in the Temple teachings, as symbols of the god/- desses, of power objects, of inter-relations. They themselves had power within them and the mere act of writing them down (or using a rubber stamp in today's world) would give the spell more power. As for being seed syllables, I'm not sure; you will have to give a few more examples, but there are hieroglyphics that do stand for and embodied the levels of creation, but not all of them were syllables or letters. Remember that while a number of hieroglyphics stood for letters, and some syllables, most of them stood for showing what the letter/syllable was for; so that if two objects were spelled the same, another hiero- glyphic of the object would be inserted. Example: Aunt and ant. In Egyptian Aunt would have a female human figure next to it, and in Ant, an ant would be next to it.

FROM: ELLEN GUSTAFSON I was just wondering if you ever checked out the Stele of Revealing and stud-

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ied It in relation to Its time frame, etc. Crow- ley's intent never was to reproduce the ancient Egyptian religion, as you know. In fact, the A:.A:. has as a guideline, that all cultural references are incidental, not to be taken liter- ally. The Aeon of Horus is a new aeon, and not meant to return to the beliefs of ancient Egypt. I guess that's the difference in perspective. The Stele of Revealing is a funerary monument to Ank-f-n-Khonsu, a Theban priest of Month,or Mentu, who flourished, according to modern scholarship, 725 B.C.E. in Egypt's 25th dynasty. I copied this from notes in The Holy Books of Thelema. There is much about the Stele there. It is interesting that in the Bolouq (sp?) Museum, the Stele was clas- sified as #666! LVX, Ellen

FROM: MICHAEL POE That's cute, and very appro- priate about the 666. Such stelaes of that period were for protection primarily, invoking various gods, including lesser spirits and beings, includ- ing many that weren't in existence prior to about 1,000 bce.I have read Crowley's work, and unfor- tunately, he doesn't know ancient Egyptian, and the Golden Dawn, and A.A. knows very little; when they do use original material, it is always Greco- -Roman Egyptian, a usually decadent form of Egyp- tian magic. Their interpretation of god/desses forms from ancient Egypt doesn't always jive with ancient Egypt's. That is probably because of the both the Greco-Roman later period information and their efforts to try to peg Egyptian god forms into Cabbala Sepheroah. Crowley is NOT ancient Egyptian magic. Even he acknowledges that his ritual that he did in Egypt didn't work out right. It's always potentially dangerous to try to fit square pegs into round holes! Or for that matter, try and change a religious tradition that was used for over 4,000 years by over a hundred million people (based on population estimate of 5-10,000,- 000 people at any one time, life span of 40 years, or 15-30,000,000 per 100 years X 4,000 years.

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MOON LORE

Isis is also Goddess of the Sun as well as the Moon, so don't invoke her unless you know what you are doing (what symbols she should hold, what items should be on her head, etc.). Usually she is invoked as both Goddess of the Sun and Moon at the same time, rarely as Moon by itself.

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IMPORTANT METAPHYSICAL SPOTS IN EGYPT TODAY

Since the Great Pyramid was built by the ancient Egyptians for a king, Khufu, that is not an important metaphysical spot. Before we get into an argument about that let me point out that the Great Pyramid has tombs around it by the workers who built it and mention it's building and its use as a burial place. There are also ancient Egyp- tian records of the Keeper Priests who lived there providing food to Khufu. There is absolutely no mention of it as an initiation place, and beside the stone coffin, Khufu's viscera was found there! However, Europeans are impressed by what is large and commanding (it embarrassed the ancient Egyptians) and put greater stock in the Great Pyramid than the Egyptians. Also what with the vast number of people in the occult who have visited there, it now has it's own aura added to it, and most people today can't tell the difference. So let's list the truly sacred.

The Temple of Bast at Bubastis; Delta area. Although not much remains there, it still exudes a feeling of serenity and peace there. Center to the Bast cat tradition.

Memphis: Temple of Ptah: also not well preserved, but serene with the ponds of water within the temple enclosure.

Sakkara: The tombs of Ptahhotep and Kaegemni are extremely mag- ical, housing at one time two of the greatest teachers of Egypt.

the Labyrinth, near the Fayyum; Herodutus described it as having 3,000 rooms; 1,500 above, and 1,500 below ground that was so sacred, no one but high priests could enter the underground rooms. Extremely magical, and what is better, almost no tourists, even at the height of the tourist season! Initiations took place here.

Temple of Hathor at Denderah. Magical place with secret chambers and passageways, Initiation center of Hathor. The Zodiac ceiling was found in the Temple of Hathor at Denerah (original in British Museum, replica in temple).

Osirieon at Abydos: Center of the highest initiations of Osiris (his tomb is located nearby but has not yet been discovered). You can visit the once underground chambers where the initiations took place, surrounded by a pond, with a secret passageway (now underwater) sup- posedly going to Osiris's tombs.

The Ramesseum: west bank of Thebes; Luxor. Sit on the stone throne of Rameses, feel the power, or go find the initiation chamber there (the only one that utilizes a coffin). Highly magical.

The Temple of Hatshepsut, same general area.

Temples of Amon and Mut at Karnak and Luxor; if size impresses, this will! The courtyard itself can easily hold Notre Dame! Too bad so many tourists, but seek out the small temple of Sekhmet (but beware of doing rituals there, Sekhmet is unforgiving).

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Temple of Horus, Edfu: Most complete temple in modern Egypt, lots of subtle power waiting to be reawakened, doing a gentle chant in the sanctuary can be heard over the entire temple!

Temple of Isis, Philae; despite being moved from the original island; still very magical, especially because of the surroundings.

Temple of Shahabu: The Egyptian equivalent of Tantric magic, it's place is unknown, and even to the ancient Priests, it's location was kept a secret!

Oracle of Amon; Siwa Oasis, where Alexander the Great went and never spoke of his prophecy!

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HORUS

The great god Horus was one of the most popular gods of ancient Egypt.

At least a 1,000 years before Egypt was unified a new group of people entered Egypt called the Followers of Horus. Whether from southern Africa, the Sahara are from the Red Sea area we don't know, but they settled in Upper Egypt and opposed the Followers of Set in the Delta. Eventually the Followers of Horus united Egypt and their king, Narmer or Menes became the first king of Dynastic Egypt, and the Horus name of the king started being used.

Who was Horus the Hawk or Falcon God? We are especially blessed since the Temple of Horus at Edfu is the best preserved temple in ancient Egypt, and on its walls contains such things as the different forms and powers of Horus, the names of the books in the Temple lib- rary, many rituals, hymns, and parts of the types of initiations.

First and foremost, perhaps, Horus was a sky god, whose right eye was the Sun and whose left eye was the Moon, and where we came up with the concept of the right side being solar, the left, lunar. Associated with the hawk soaring over the land, and his eyes being the Sun and Moon, came his attributes as "All-Seeing, All-Knowing", yet not inter- fering unless he chooses to, or is summoned (like a Master of Falcons summons his Hawk or Falcon).

Probably associated with the idea of a Falconer being protected by his birds, Horus is one of the most popular gods of Protection.

Now remember that we have to speak in generalities, for Horus had over 24 different forms with associated aspects, so invoking one form would not necessarily get you another one of his powers (now you can understand why I am writing a book explaining all of this fully!).

Horus was also the patron god of martial arts, and a couple of his temples, and their colleges taught military warfare, strategy,

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tactics, and all sorts of fighting, the officer corps or military west point of ancient Egypt. this is one of Egypt's tradition.

Another tradition in which Horus figures prominently is Alchemy. Ptah, Horus, and Thoth were the leaders in the Egyptian school of Alchemy.

Although Horus, during the New Kingdom and later was especially popular as the Son of Isis, remember that that designation is only one of his many forms.

His real consort was Hathor. and Hathor means House of Horus. During one festival, the statue of Horus was removed from his sanc- tuary and sailed down the Nile in all the pomp and circumstance re- quired and was put into Hathor's temple at Denderah for a connubial visit.

One of the most powerful forms of Protection Rituals in Ancient Egypt was invoking the four Sons of Horus as the four directions, and Horus as the Protector (and/or as the Avenger). In fact, the most common form of invocation of the four directions was the 4 sons of Horus; For women however, there are 2-3 sets of goddesses of the four directions.

While the four sons are associated with various parts of the human body, stomach, liver, etc., Horus himself is associated with the Eyes (it figures, doesn't it?), but not the third eye (which is one or both goddesses, Uatchet and Nekhibet). Sometimes used for astral sight, there are actually two ways to get to his heaven, by turning your astral body into a hawk, or a boat with a hawk on it.

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INTERESTING QUOTES

Note that I will use the term god in place of neter, but if you are goddess oriented, you can use that instead.

Early Egyptian saying:

Put not thy faith in length of years, For the Gods regard a lifetime as but an hour; A man remains over after reaching the haven of Death. His deeds are laid beside him for all treasure. He who has reached it without wrongdoing, Shall continue yonder like a god, Stepping forward like a Lord of Eternity.

God does not confine his favor to the prosperous and the powerful. He bestows it also upon the poor. His will is that they be fed and clothed, and exempted from tasks beyond their strength.

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That they may not be oppressed, and unnecessary tears be spared them.

From Rameses II:

The mortal person is a manifestation on earth of His Divine Spirit.

Splendid actions and great deeds are worthy and precious to the gods. but the tasks the Gods alone see- they surpass all.

The Ways to God are as many as the breaths in the bodies of men.

Quote from the entrance to the College of Priests, Temple of Horus at Edfu, Egypt:

"Knowledge is the Way to Life; The Way to Life leads to the Way to God. The Way to God leads to Inner Knowledge. Inner Knowledge leads to Wisdom. Wisdom becomes Life."

The Egyptian word "Neter" is neutral and literally translates as "Abstract Principle" or "Divine Principle."

Ancient Egypt had no conception of the Ultimate as being either male or female, for to them, the Ultimate Deity combined both sexes. It's only when the "Divine Principle" starts descending down through the planes that male and female deities begin.

Ancient Egypt, for those who don't know, may have had a god, or a goddess as a national deity (worshipped during national holidays, etc), and a god or a goddess has head of a city or nome (state); such as Bast, head of Bubastis; but to the Egyptians, god and goddess were CO-PARTNERS, were in reality none was above the other (exceptions might be during certain festivals, or the Sun goddess rules during the day, the Moon God during the night; that's right, many male moon gods and many female solar goddesses!).

ps. Although that inscription was found at the College of the Temple of Horus, it did not directly refer to Horus, or Heru by name, there- fore, "Divine Principle" is the logical translation since they did use the word "neter" in the saying.

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EGYPTIAN RITUAL MUSIC

They used a 5 note scale, and had such instruments as lutes, pipes and flutes, drums, zills, tambourine, and sistra. The sistra or sistrum was the most magical instrument used, based on three hori- zontal metal bars with round metal clappers sliding on them. ) (

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I-I-I-I clappers I I I-I-I-I clappers I I ------- I handle I

These were used by women only, and only during ceremonies and ceremonial singing. We have made several reproductions, most don't sound very well. But I was able to "rattle" an original and it sounded wonderful. Something of a cross between a babbling brook and wind chimes. Developed by the Egyptians to help bring on trance states and whatever other emotional responses prior to and during ritual, it may very well have worked, especially with half a dozen or more going at once.

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THE METAPHYSICAL PARTS OF MAN

The material body: the spirits of the heart is called Hati. Of hear- ing, Setem; of sight, Maa; of taste, Hu; of touch, Saa; of the mat- erial body, Khat.

The astral or Inner Self: Setem, compassion, the ability to feel rightly. Maa, justice, the ability to perceive rightly. Hu, command, divine utterance. Saa, perception, knowledge, understanding. Heka, magic. Ab, the seat of life, source of will and intentions. Ka, the astral body; principle of the body and protective genius. Khu, the intellect; low form Khu, highest intellect.

Then we have the Khaibit, or Dweller; the Shadow, the part before, at and after the Dweller of the Threshold.

Higher up, the Ba, soul, sublime, and multi-leveled.

Next comes the Sahu, part of the spiritual self and is the spiritual body otherwise called the spiritual body.

There is also the sekem; lower force; the power of forms, names, and life.

There is also the Sa, the higher force, essential energy of all.

To give you an idea of the complexity of it all:

Touch: Saa (Sia) god of feeling, knowledge, understanding, intel- ligence. Personification of perception, to feel, to understand (comes from Memphis and the Ptah/Sekhmet/Nefertum triad). As Saau-ur "The Great Intelligence: the cognitive reception of a situation, object or idea. Saau-ur is mentioned as early as the Vth dynasty. As Saa Amenti-Ra "The Intelligence of the Amenti of Ra" god of conscience and character.

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Sa is a god of protection within his functions and is associated with Hu, taste. Oddly enough Sa is associated also with the heart. Hu and Saa together are the Eyes of Horus. More importantly they are the tongue and heart of Ptah; as such it is thur the heart that men relate their lives to moral precepts, and to be craftsmen.

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EGYPTIANS AND THE TAROT

The first Tarot cards known were found in Italy. A reproduction of them has been done and is usable. I believe that they were nailed to something. Perhaps someone can fill in where it was found and the time period they were made.

Bernard Bromage, in his book, which I can't recall the exact title of (it was years ago), but is something like The Secret Wisdom of the Egyptians (I'll look it up). Basically the book is fairly uninteresting as it relates to how ancient Egyptian traditions really worked. But there was, in one paragraph, something that struck my eye. In discussing, I believe, the Tarot he says (and despite not remember- ing the title, I do remember the sentence) "The Tarot, of course, originated from the Temple of Serapis in Naples, Italy." Well, here is something specific. Now to find a picture or reference from another source on a Temple of Serapis in Naples. Ancient Egypt did expand their temples outside of Egypt, and had temples and sanctuaries in Greece, Italy, France, Germany, Great Britain, Spain, and other plac- es. To make a long story longer, it took about five years before I finally found a reference to the Temple of Serapis in Italy. The reference referred to the excavation report done early in this cen- tury; that the temple is now pretty much at water level, that the illustrations on the wall were destroyed by WWII. That means that if the Tarot came from a chance find, it would be in the excavation report, if it came from illustrations on the walls, it would still be in the report. A friend of mine was in Naples and took a picture of the temple, and indeed, it was awash with water and the illustrations were definitely not there. Was Bromage right? Did there exist a pre- tarot illustrations in either wall form or chance papyrus? If true, did it include the minor arcana as well? If only the major arcana, what was it supposed to portray at that period of time? Perhaps the path of the initiate as supposed today? And whose initiate; a Roman/- Egyptian one or an Egyptian one? Where indeed is the excavation rep- ort? It was printed in Italian, but is there illustrations or photos of the illustrations? Is there a reference to cards or a papyrus or manuscript? Are there English translations? How did the Tarot get from a 3-5th century ad temple to 13-14th century cards? We know that the Italians were interested in retrieving Greek and Roman statues and works during that period; was that why and when the transition was made? All of these things depended on finding the excavation report. And if the report confirmed it, then did it mean that an even earlier version existed in Egypt? Lo and behold this could take forever (like this note is). But finally, voila! The French Institute of Archaeology in Cairo found the report for me and sent me a translation of the illustrations found on the wall. The report consisted of, among other things not particularly germane here, of descriptions of the illustra-

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tions, and a statue standing in the entrance. There are 20 illustra- tions that were on the wall prior to their destruction during WWII.

Assuming for a moment that Major Arcana card number 0, which is the fool and generally interpreted as the initiate starting out on his journey, it would follow that, given the sequence of illustrations on the temple's walls, that indeed the ) card would be the initiate of Serapis.

Card One: Magician: Found at the entrance to the temple, just inside, was a partially damaged statue of the god Khnemu, and in front of him, an altar. The god Khnemu is the only god in ancient Egypt that is shown (and even at that, rarely), and applies in this case, with one hand pointed towards the sky, the other towards the earth. Khnemu is the god of the Nile, and since in the major arcana, water in the cards represents the flow of consciousness, it follows that the flow starts from Khnemu, the Nile (at least for Egyptians it would). The ritual equipment would have been placed on the altar.

Card II: High Priestess:

The first illustrations, the first one on the left side is of Veiled Isis (also one of only two Egyptian goddesses ever shown veil- ed). The illustration was between two pillars, the lotus and a papyrus pillar, and in the illustration Isis is seated, holding a lotus. Crown of sun and crescent moon.

Card III: Empress:

The second illustration again shows Isis, this time holding and suckling the baby Horus. Crown of Isis, the throne, symbol of the maternal power behind the throne, etc.

Card IV: Emperor:

The third illustration is of a Roman emperor in Egyptian garb, holding the was and flail.

Card V: Hierophant:

The next illustration is of an Egyptian priest, dressed in the leopards garb, making offerings to an altar.

Card VI: Lovers:

The next one is of the unification of Northern and Southern Egypt. The intertwining of the lotus and sedge plant, two Hapi gods (Showing both male and female traits). The Egyptian meaning is very similar to the card.

Card VII: Chariot:

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Shrine procession, with two sphinxes in front of the shrine, being dragged by 4 anubian priests and 4 Horus priests (in a Temple of Serapis in Egypt, it actually is a chariot scene).

Card VIII: Strength:

The illustration is of the goddess Sekhmet, the Lioness goddess, who is the Egyptian symbol of strength. The scene also has a priestess offering a symbol of her heart to her (which is done after the bal- ance, weighting of the heart).

Card IX: Hermit or Sage:

The next illustration on the temple wall is of Imhotep, the prime example of the perfect man or Sage/Priest, with a scroll in hand.

Card X: Wheel:

The illustration is of the 7 Hathors, long regarded as the 7 fates in ancient Egypt and part of the concept of time as regarding man.

Card XI: Justice:

This illustration is a quite common one in ancient Egypt, the Judgement scene, where the initiate or deceased is judged of his heart (actions, etc.) against truth.

Card XII: Hanged Man:

This illustration in the temple walls, although badly damaged, does show Osiris, who you may remember, was martyred, cut into bits, put back together, etc., and who symbolizes resurrection.

Card XIII: Death or the Reaper:

This scene, also badly damaged, clearly shows the god Set (Lord of Chaos and Disorder) with what looks like Anubis before him (the Guardian of your soul, the Guide of the Initiate). The interpretation works in well with our interpretation of the 13th card.

Card XIV: Temperance or Alchemist:

The illustration in the temple, damaged up to the waist of the individuals, shows Horus and Set, which would mean in its broadest sense, the tempering of one's bad traits with the good, the unifica- tion from within.

Card XV: Devil or Black Magician:

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This illustration is a classic Egyptian one of the solar god Ra fighting Apophis, with a lesser scene of priests offering. In Egyptian initiations, this is the part of the Dweller of the Threshold, and the attempted crossing.

Card XVI: Tower or Lightning:

The illustration is of two obelisks. Obelisks, you may remember, always stood in front of the temple. Obelisks represented the first ray of light striking the earth. It would symbolize here the initiate passing the Dweller and now ready to enter the temple for final in- itiation for the first time, like the light hitting the earth for the first time, the transition is almost complete.

Card XVII: Star:

The goddess Seshat and a libation scene. Priestess with two bowls, one of water, the other of earth in front of Seshat, a Bennu bird in the water. Seshat has many attributes, but she has a star as a crown, the only one that does, and she is a consort of Thoth (god of Ceremonial Magic) as well as being the goddess of Libraries and Sacred Knowledge. The initiate is about to, or is receiving his sacred know- ledge about the world, himself, and of magic.

Card XVIII: Moon:

Top part of illustration only, of Khonsi, God of the Moon, and possibly of Thoth, also a God of the Moon.

Card XIX: Sun:

Clear painting/carving of the sun god Ra. flanked by hawks (also solar deities, Horus) and the sign of eternity. Perhaps at this point the initiate, now at dawn, is led out (or the doors are opened to reveal the morning sun) with the initiate now in the light (symbolic- ally and realistically).

Card XX: Judgement:

Illustration scene of initiate, hand in hand with the god Thoth, being led away from the Weighing of the Heart scene. His heart has been found true and just, in balance.

Card XXI: World:

The last illustration is somewhat damaged but clear enough to show the famous Nut, Geb, Shu scene. This scene is of the goddess of the Heavens, Nut, over the god of earth, Geb, with the god of space, Shu, in between. This is the classic Egyptian motif of all the world, heaven, earth and everything in between. The initiate is now one with ALL.

Now, although all of the above scenes are for initiates, this could mean two things:

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1. This is a "storyboard" set of illustrations of one, albeit, long and very involved type of initiation.

2. This is a "storyboard" set of illustrations of a series of steps and initiations of any initiate of Serapis and could conceivably take a lifetime to achieve.

It is important to note that this room does not have one illust- ration of Serapis himself in it! He shows up on the outside of the temple in illustrations! The excavation report concluded that this room was either a special place of initiations or a special place of worship. During the 10th-16th centuries, when the Europeans were rediscovering Greek and Roman statues, books, etc., this temple could very well have been recovered and uncovered. In fact the illustrations were partially still open to view before the excavation! I have traced several temples of Serapis, and have been trying to get notes on their illustrations as well. Two temples of Serapis in Egypt, one during the Greek/Ptolemaic period, and one of the 19th dynasty also show like illustrations, getting more and more Egyptian as the temples got older.

Did the Egyptians actually have tarot cards of the major arcana? Not likely, as papyrus would be pretty much impossible to shuffle!! But here is the initial result of my study, it took years to find this material. Did the Temple of Serapis inspire the Italians to make the Major Arcana of the Tarot? It certainly contained the elements and the interpretation! Perhaps Bromage, who is rarely right, was right about this one. Further studies on Serapis temples that I did seem to keep the illustrations in order, but we do have a big gap between the temple and the first known cards!

The tradition of Serapis starts from an early age, from the 1st dynasty of about 3,100 bce with Seken-ka as the first master of the tradition. In the XVIII dynasty Amenhotep enhanced the tradition, as did XIX dynastic Khawmwese, XXVI dynastic Amen-em-apt, XXXth dynastic Nectanebus, the last native king of Egypt, who ordered the spread of Egyptian temples throughout the known world.

During the Roman period, Psoiphis and Chaeremon were leaders in the tradition.

We have possible other sources of the ancient origin of Tarot including the ancient book, "78 Phases of Ra," the Book of Gates (it has 21 gates).

There are temples of Serapis at Alexandria, Naples, Rome, Mem- phis. The nome state of Ament's capital was sacred to Serapis, called Apis, from the pre-Serapis tradition of Apis, from which Serapis is derived. There is a temple of Serapis in northern Amant called He-t sekha-hera.

There is a temple of Serapis at Pithom (the Bible mentions the city); a cult center at Mendes, one at north Meteliles.

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Now, is the word Tarot actually Egyptian or a derivation of an ancient Egyptian word or words? It very well could be. Ta and ro or rot are two Egyptian sounds.

Ta = the following words: thou bread, cake to give staff (wand) this moment/time land/earth TO JOURNEY THOTH earth god time forms/likeness/image essence of a god glory the

You also have the possibilities: tara: (long a) meaning time or season; teru: meaning a god of light.

Ra, ro, or rot (no Egyptian vowels): man chapter of a book a covered court mouth, entrance, opening, door, gate entrance to a path or road sun, day sun god words, acts storehouse or chamber Chapters of Coming Forth by Day " " Divine Rites " " Mysteries " " Praisings

So you see, if Egyptian, it could mean "journey of the road" or "journey of time" or any number of things! It could mean "the glorious road." Or it all could be just a coincidence!!!! It's up to you.

A LATER RELATED NOTE: To give you an example of the differences, take the Strength card. That normally is depicted as a woman holding open the jaws of a male lion, quiet strength in check. In the temples of Serapis that corresponds to the illustration of the goddess Sekh- met. Sekhmet is a lioness goddess, but is usually depicted with a small mane! Hence, in Egypt, the female and male are combined into the Sekhmet form. The Isis Veiled card is almost the same in the two illustrations. Isis is shown veiled (one of two goddesses ever shown that way), sitting, holding stalks of wheat and a container of water in the Roman Serapis temples.

ANOTHER LATER RELATED NOTE: So far, there hasn't been found any evidence of wood, stone, papyrus, or any other form of the major arcana for use in divination. Note that many of the arcana of the Temple of Serapis are common motifs, and as such, can be found in clay, stone, papyrus, etc.; but never has been found in a group, incomplete set or not. Perhaps to the Egyptians, the Major Arcana was not a form of divination but the initiate's initiation or life cycle.

Divination was used in ancient Egypt, by both priests and people alike. I have various types of divination by bowls, by oracles, by dreams, by ceremonies. There is even divination by casting stones into a certain type of decorated bowl of water. There is divination by using a particular set of the popular Senet game. But, alas, none yet by Tarot.

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there is a lot of information out there about divination and ceremonies, but much of it, like I said before, is in German, French, Arabic, and part in english. for example, there is a two volume work on Senet, including the divination part, but alas, it is in German. See if you can get a book by Serge Saureon, called, the "Priests of Ancient Egypt." although it is mainly during the greek period of ancient Egypt, much has not changed. if you look at the translations of the Pyramid Texts, the Coffin Texts and the Book of the Dead (Papyrus of Ani, translated by Faulk- ner), you would find that it is a lot of disjointed rituals put toget- her. Most was not originally written for the dead, it was just sligh- tly revised. In the Pyramid texts and Coffin Texts, for example, you have texts on astral projection, blessing tools, consecration, initiation, hymns, etc. If you can find an english copy of the Harris Papyrus (good luck, long out of print, very expensive), it is THE magical texts and divin- ation.

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RESOURCES

I am familiar with the Church of Light organization in Los An- geles. They are no help in assistance, as all of their information is of Greek/Roman period and doesn't go any further back, and I already have the Greco/Roman period down. It's true that Iamblichus did write about Egyptian initiation, but the translations of his work do not include any descriptions of Tarot-like illustrations. Unlike what the Church of Light says, the translations are readily available. One must remember that initiations done in the 4th century do not and will not accurately reflect the initiations that took place in ancient Egypt. Egypt took a profound change in the late dynastic period prior to the Greeks, and even more during the Greek and Roman periods. Much of the magic, mysteries were lost and new ones invented or gaps were sub- stituted by current thought. It was a decaying period for Egypt, adopting to Greek ways and then to Roman ones. The mysteries and initiations became an echo of what they once were.

The Church of the Eternal Source, also in Los Angeles, on the other hand, is a very Egyptian mystery oriented organization, but centers around the Old, Middle and New Kingdom, using the original papyrus and temple inscriptions for their mysteries and initiations. But still, in both cases, their knowledge is limited by what has been published and available. The translations and the original documents about such things are either not published, or published in limited editions and not available in most libraries. The French Institute of Archaeology in Cairo has the most complete library of all published and unpublished material related to ancient Egypt. I use them exten- sively.

The Church of Light, on the other hand, uses adapted to modern symbolism, not ancient ones. The Tower card would never have been done

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in ancient Egypt like the Church of Light did it. In essence the Church made up a Neo-Egyptian religion incorporating ancient symbols and modern thought, when they just could have used the ancient symbols as is. In other words, they tried, without much research, to make a modern Tarot deck using ancient symbols out of place, rather than making an ancient tarot deck using ancient symbols in place. Then they think that this is going to get you in touch with ancient Egypt. Wrong! It may get you in touch with modern man's (since the time of Blavatsky) metaphysical idea of what ancient Egypt was, but to get in touch with ancient Egypt, you need to use ancient Egyptian methods. Kind of like getting a model airplane and putting it together without a picture to go by or the guide to do it right.

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THE INHERENT DIFFICULTY OF STUDYING ANCIENT EGYPTIAN RELIGION

Throughout its 4,000 odd year old history there is no systematic account of the doctrines used. Different men living at different times do not think alike; and no college of priests had formulated a system of beliefs that was received by all clergy and laity alike. 42 nomes; 42 religions in 4,000 years! Changes were extent, differences, even in the same periods, were great. But all had one thing in common, Organic Totality.

Organic Totality: the physical environment, human organizations, conscience, language and ultimate goals, all make up Egypt's totality. Egypt did not have a central dogma or sacred book. But the one thing that prevented them from losing their individuality and from coa- lescing into a common unit is the belief in more than one set of gods. The Egyptian religions were both personal and nationalistic. It was personal to each individual or family; private, interwoven with a sense of personal right and wrong, with a personal shrine or "niche" in every house to their personal gods/desses. It was nationalistic because usually the place of the national seat of government deter- mined, for the most part, the overall thought of the period, the morality of the period. The Egyptian religion offers a variety of paths to the ultimate source by individual contact and tailoring information and guidance according to an individual's needs and level of development.

Three aspects of the Egyptian religion and culture.

1. Polytheism; all gods and goddesses are emanations or forces from one source (although in each state, the one source may have a dif- ferent name). 2. Actualization of the Individual; the development of the potential of the individual was important to the Egyptian colleges. 3. Direct communication/relationship of an individual's surroundings.

The kings of Egypt had from three to five "great names" and Lee mentioned only one, the Horus name. There is also the "nebti" name. This name is from the Two Ladies, Nekhebet and Uatchet, and Pharaoh becomes the force uniting the dual monarchy. This name goes back to

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the 1st dynasty and is based on the two capitals of pre-dynastic Egypt, Neken and Buto, seats of the two goddesses. The third name is the "bee" name. "He who belongs to the sedge plant and the bee," the "nesu-list" name, symbolizing the union of Upper and Lower Egypt. Predynastic: According to Manetho, a race of people came into Egypt and some became the founders and rulers of This and Memphis. The system of solar theology arrived in Lower Egypt (Delta) as early as 5,000 bce in the form of the "Shensu Heru" or Followers of Horus. They made their way to upper Egypt before the 1st dynasty. In predynastic times there were two distinct kingdoms, Upper and Lower Egypt, with their capitals at Neken (slightly north of Thebes) and Buto (in the Delta). We have names of at least 12 kings of these two areas, al- though the Book of Sothis lists 86 kings, and the "Old Chronicles" lists 84.

There are several approaches taken by metaphysically minded people of today about ancient Egypt. There are those who see only what Edgar Cayce or something like Urantia has to say about Egypt, and don't take the time to discover Egypt for themselves, or to see if what they learned was actually true. There are those who have worked beyond Cayce, and find a "pull" towards Egypt and read many books about the subject. Unfortunately, Budge, the most predominant writer, gives an unrealistic view of ancient Egypt, and many things are not mentioned, such as personal worship, initiations, changes of con- sciousness; therefore the reader is forced to rely on another source, who may not know anything at all about Egypt, but a lot about meta- physics and give you bum information. Elizabeth Haitch's (?) book, "Initiation," supposedly an Egyptian initiation, bears no relation to an actual Egyptian initiation and should be treated as fantasy. Then there are those in metaphysics that like to practice the ancient religions. Their approach is usually through another tradition, i.e. Golden Dawn, or Wicca. Both of these traditions (Wicca having many traditions and only some incorporate Egyptian into them) do not draw upon real Egyptian traditions. The Golden Dawn uses Greco-Roman Egyp- tian Tradition, acknowledged by Egyptologists as the period when most of the Egyptian traditions have been radically changed by outside influences, much already lost, and even hieroglyphic writing being incomprehensible. The Wicca traditions take god/desses wholesale, give them new attributes, new powers that they never had, have the rituals in English, etc.

No one studies the Egyptian traditions from the texts, temples, or tombs in order to find out how it works. Except me. Perhaps that is because I believe in finding out about a tradition by getting it from the original sources. And a major part of the problem is that although there are a lot of books, they are for the most part, too general. To find out what the Egyptians practiced, how, why, when and by whom requires years of searching obscure journals, papers, translations of texts, excavation reports (which have illustrations, translations of what was excavated) of tombs, houses, temples, and how many people have the time, money, experience to do that? Almost no one. So every- one else makes it up or speculates about it. I am going to try to make up for this loss by publishing a series of books on the ancient Egyp- tian personal worship, and the Temple Priesthood. What was taught, how was it taught, who did they teach it to, who were the teachers, how

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were they qualified, where was it taught, what differences are there between personal worship at home and temple worship, etc.?

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There was a note about religions borrowing elements from others and that it happened for millennia. Such is definitely not the case. Granted it is easy to find a few that did, Christianity, Islam, Roman. And granted it is easy to find more that borrowed SOME of its trad- ition, but let's look at a couple of those.

There is no evidence that the Ancient Egyptian religion came out from somewhere else. From pre-dynastic to the Middle Kingdom there were only one or two examples where borrowing took place, but in each and every case, they adopted THE ENTIRE SYSTEM. In fact in almost every case of a pagan religion part of another system, they almost invariably adopted the priesthood with it, or had the priesthood teach them, Or made it a part but separate from the main religion. This is totally different from today's pagans. Instead of being taught from the priesthood of the other religion or adopting the entire priest- hood, they take bits and snatches that they don't understand and adopt it.

Now it is agreed by both Egyptologists, The Church of the Eternal Source (see Drawing Down the Moon), and many Hermeticists that in the Late Period of ancient Egypt, the priesthood not only started forget- ting the important esoteric side of their own religion, but started adopting others bits and pieces, without the total integration that they practiced earlier. It resulted in a almost total breakdown of usefulness in practicing magic, mumbling now meaningless phrases, and effectiveness in their magic and rituals.

One can count numberless examples of just how much one can be effective when you only know a small part of the whole (kind of like driving a car for the first time when the only thing you know about is the trunk).

Also in ancient Egyptian, Hindu, Buddhism, and many American Indian religions (and paganism in the 1950-1970's) there was a belief that a symbol, if believed in by a large number of people over a large span of time, is far more effective than a symbol that is used by a small group over a short period of time. Does it not hold true that a magical object is imbued with more magic every time it is used?

Thus, then how effective can a system be if it is 20-30 years old, practiced by 500 people, using symbols that are either brand new or misunderstood? (Like using a red pentagram for bring forth the earth element; how less effective is it as opposed to a green one which has been used by millions of people for thousands of years?)

Occult philosophy by these groups and many others maintain that the more powerful an object is based on the formula: # of people using it + # of years in use + the ability of the individual to use it + the correctness in its use. The astral plane is exclusively made up by

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just this principle, and it's this plane where much of the magic is done.

The effectiveness of the individual to practice his magic or religion is also directly proportional to the abilities and effective- ness of his/her teacher, and the degree of success in achieving the goals in his/her training.

FROM MARK REYBURN On borrowing, syncretism is and was common among many religions, including Egyptians, as you note. It tends to occur most frequently in cultures with regular contact with different practices. One of the Sun Dances, I think it's the Cherokee, is supposed to be syn- cretic. Who they got it from escapes me, my anthro classes are practically history themselves by now! Selective borrow- ings are, as you note, tricky things. But, we would be poorer without it. And ceremonial magic aside, symbol use is more free-form than most of us would prefer. Not quite, words mean what I want them to mean, but symbols are much more personal than the "Official" correspondences. The "well-worn path" of symbol meaning is certainly helpful IN SOME TRADITIONS, but is completely irrelevant to someone who is using symbols on a personal level. Although less potent magickally, religiously personal symbolism is much more potent than time-worn symbols. Besides, how else do new religions develop symbolism?

FROM DOMI O'BRIEN In ADF ritual we specifically note that the more-- and the more of us-- that call upon the old gods the more they respond to our need-- one is reminded of "the old gods only sleep, you know, although betrayed and slan- dered; they guarded us from every woe, and blessed each crop and fine herd..." and, oddly enough, Tinker Bell-- if you believe in fairies-- read DDW-- we focus belief, and will...

FROM GARY OHLEMILLER This is an interesting dichotomy I haven't heard much about before. One group seems to prefer the Bonewits/Parapsychological approach which holds that the power of a symbol comes from the strength of association it holds in the individual's unconscious. Mr. Poe seems to advocate a Jungian approach in which the archetype exists "objectively" and is waiting there to be used. Does anyone out there have enough practical experience to tell us which is more efficacious? I sure don't. FROM MICHAEL POE In reference to what is more (?) effec- tive or powerful, actually both together would be the most powerful of all. My little experience, such as it is, has been working in the area for 20 years, bring apprenticed to an Havasupi shaman, personal knowledge from four other systems, watching and working with 3 other shamans, and personal tours to sacred

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sites around the world. Go to a sacred site and see just how powerful it still is, like a huge untapped battery. Feel a talisman that was made and used 4,000 years ago, yet still has as much or more power than anything you have touched by a modern worker of almost any system. I gave a 4,500 year old scarab that hasn't been used since to a friend of mine who put it in a box. 2 months later, when he opened the box to use it he found the box has been burned from the inside out. (although admittedly that scarab is an exception). I have found that both ways can work, but an old cultural symbol (in Jungian terms) is more in our subconscious as a type of universal symbol, and will be more powerful and last longer than a personal one. Get the most magically powerful person you know, have him/her do a circle ritual in a square area, and go back a month later and see if you can find it by feeling for it. Go to a ancient sacred spot that hasn't been used for hundreds or thousands of years and feel its power. Which is greater? My bet goes to the ancient one. More use over more time. ----------

ALCHEMY

There are some definite misconceptions expressed here on Alchemy. Alchemy is not about transmuting lead into gold (that was, at the most, a test on your elixir), it does not involve using electricity, it is not part of tantric.

One of the problems involved is that people get a tradition that they don't understand and misuse the term until it loses almost all of its original meaning.

Alchemy is a spiritual experience that is a combination of two things, the transmutation of the workers spirit with the transmutation of physical substances (which creates the Elixir of Life).

while in the broad sense that Alchemy is a transmutation, it has no part in Tantric.

The physical and metaphysical process has always been described in allegories, hence the confusion of work with metals.

In order to practice alchemy today, you need to read only about 2 or 3 good books on the subject

"Gold of a Thousand Mornings" is a non-fiction book describing alchemy by a man/wife team in France. It dwells on both the spiritual and physical aspects and describes the work that they did.

"An Alchemists Handbook" has a brief description of the meaning and the "Great Work" (as it is called), and gives you in great detail how to do the physical work.

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In order for alchemy to work, you need to do both at the same time as you need self transformation to work in order for the physical transformation to work.

the chemical side of work delves mainly into herbs, and if you use herbs in your regular work, then you will have real use with alchemy.

In the chemical aspect, the herb's essence is extracted (the gold from the dross), as well as yourself (your essence is purified). To do so, you usually need chemical glassware such as a condenser, or soylent extractor. This is a typical operation when making perfume from flowers or making an herbal extraction. The main difference is that the extraction takes place with a magical bent to it. rituals are done during the extraction process, timing is essential (astrological, lunar, and solar, and seasonal timing) .

So, since you may already be familiar with blessing and con- secration of magical tools, and putting power into them, a very similar thing is done to yourself (an human vessel) and your herbal product during the alchemical process.

also, there are two existing alchemical schools, one in France, one in Utah (of all places!)

If you already use herbs in your other work, following this process will net you much more powerful herbal concoctions as well as a more powerful and spiritual self.

I myself use the process. One of the aspects in alchemy is that one gathers certain herbs, minerals to produce an elixir that will extend life (as one of it's benefits). but before ingesting it, an alchemist would sometimes test it by adding a pinch of it to lead, and if it turned into gold, then your elixir is finished and can be used.

However, turning lead into gold was never the end product for the work, but merely a test. You can make other useful herbal/concoctions without achieving the 'Elixir of Life.' Since alchemy is non-denom- inational, it can be used with practically any tradition.

The source of the word Alchemy has had a lot of discussion among alchemical writers and alchemists. Although chemy did eventually become chemistry, the origin of the word did not.

The most agreed upon definition of the term Alchemy is this: Al (arab word meaning THE) Khemia; meaning Egypt, which comes from the ancient Egyptian word for Egypt meaning "black land" thus: The Black Land

since Alchemy does originate in Egypt, it makes sense.

The first alchemical work is called the Emerald Tablet, written by Thoth, or Hermes Trismigistos.

the father of alchemy is Zoismos, an Egyptian.

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the mother of alchemy is Marie, the Egyptian, who describes in her works the actual equipment used. (the only person who does!!!!).

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ISIS

The Fellowship of Isis is the only group that I am aware of that worships only Isis and is not a Wiccan group. Their headquarters is on the British Isles but has many members in the US. They do, however, use almost exclusively late Dynastic and Greco-Roman Isis rituals, which many people believe are disbased and not well understood (true of most of the Egyptian traditions at that time).

The Church of the Eternal Source uses rituals from the Old to New Kingdom ( I-XXIst. Dynasty) and includes Isis. It is a federation of Egyptian temples, so there are Priests of Horus, Thoth, Ptah, Pries- tesses of Bast, Sekhmet/Bast, Hathor and Isis. And, oh yes, a priest and priestess of Osiris. They are currently looking at an initiation plan based on ancient Egyptian sources to possibly adopt as their own.

If there is a group by the name that the person mentioned, it may be either a new Egyptian traditions group, or an eclectic Wiccan group.

Isis was never worshiped by Wiccans prior to the 1950's and should best be worshipped by people acquainted with the ancient Egyptian Traditions related to her. Isis went through many changes, adding more powers and attributes as time went on. She wasn't even called a Mother Goddess for the first 2,000 years of her worship.

Most people who don't know ancient egyptian traditions don't get the response from Isis that they expect (or a totally different response). Isis is very powerful, but exacting. It's always best to know what power relates to which of her forms in order to invoke her.

One thing to remember. Isis belongs to several ancient Egyptian traditions. As such, you won't be aware of her powers and attributes unless you are familiar with the Egyptian traditions. For example, as an Enchantress, she is invoked with a special form in mind (holding specific objects, in specific positions, wearing specific clothes). Not to have that form in mind, according to ancient Egyptian tradition, is to negate your entire ritual, or to degrade it (it won't have the effect as much as if you did it the right way), or to have an effect entirely different. Isis, for one, has many powers and attributes, and many forms. Just invoking her in a different direction invokes a power you may not be aware of. As such she can appear to be both benign or terrible (she is one of the Dweller of the Door, or Threshold goddesses). Even during the Egyptian period, 4,000 bce (predynastic) to 641 ad (the closing of her last temple) she went through many modifications and changes. She wasn't even known as a mother goddess for at least 1,500 years!

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It's too bad that people borrow god/desses from traditions that they know little about, to use in ritual. If they knew the tradition better, their ritual would be better.

There is also an Isis heaven to astral project to, but again, in Egyptian tradition, you must know the way, the form to use to get there, otherwise you go to a false one. She also appears as an astral guide, but again, only assumes a specific form.

Unfortunately there is little written about how to actually prac- tice Egyptian ritual (although the Church of the Eternal Source knows). That is a gap that I hope to fill one day, having spent over 30 years studying ancient Egypt, worked there for several years in the tombs and temples, and have the best resources available to me in the term of published and unpublished material. I am currently working on what could be

several volumes on the Theory and Practice of the Ancient Egyptian Traditions (good title!)

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INFORMATION ON BAST from ancient Egyptian sources

Powers and Attributes of Bast: Lady of the East (IVth Dynasty on) Female Personification of Fire the Light Bearer Female power of Light, Heat, Sun, Fire, Mild Heat of the day and Year Power of germination of seeds Power of early Summer Goddess of the Birth Chamber Goddess of Full Moon Goddess of Cats Protection

Bast festivals occur in April and May in her temple at Bubastis, facing east. The Greeks associated her with Diana.

Bast was also used to learn words of power to vanquish the powers of darkness (IVth Dynasty).

Bast attributes are also related to cats.

Bast had at least four different forms (and no breastplate related by another, more contemporary book)

FROM BRANDY WILLIAMS Ref.: THE BOOK OF GODDESS & HEROINES by Patricia Monaghan. "She originated in the Nile delta, but by 930 B.C., the power of Bast

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was acknowledged by all Egyptians. At first she was a lion-goddess of sunset, symbolizing the fertilizing force of the sun's rays. Later her image grew tamer: she became a cat carrying the sun, or a cat-headed woman who bore on her breast- plate the lion of her former self." Bast ruled pleasure and dancing, music and joy. At Bubastis ("House of Bast"), the center of her worship, great celebrations were held. Boatloads of wor- shipers - hundreds of thousands of them, Herodotus said - were greeted by pleasant flute melodies as they debarked for a worship service combined with a vast trade fair. Bast's followers believed that in return for this reverent celebration Bast bestowed both mental and physical health.

As a cat goddess of the moon she lit up the night, throwing light on things which would otherwise be concealed. Moon lights up a world hidden in darkness, and the cat gives us insight with her light of the under, or inner world. The Moon is the searcher, a seeker of Truth. Bast is known as the Lady of Truth. Beams of the moon point the way and a narrow path called a cat walk, usually called in Egyptian as the Middle Way or Path.

When a cat curls up with its head touching its tail, it forms a circle, symbol of eternity.

Bast also symbolizes sensuality, grace, coordination of movement.

Bubastis (town of Bast) also called Per-Bast, Pa-Bast, Pibeseth, Tell-Basta Location: lower Egypt, northern kingdom and capital of the 18th nome or state, Am-Khent. time Period of Bubastis: IInd Dynasty to at least 640 ad. IInd Dynasty: "in the reign of the 1st king, a chasm opened up and many people perished." IV: Khufu (builder of the Great Pyramid) built here. XXII: Libyans ruled Egypt here 640 ad: Bubastis still alive and worshipping cats here.

Temple of Bast on an island with only an entranceway bridging it. There is also a Temple to Thoth, and a shrine to Temit. Minor gods: Temit: Lady of the Two Lands and Osiris: the thigh of Osiris is in a hidden chest at Netert. Triad at Bubastis: Bast, Osiris, Heru-hekennu, and to a lesser extent: Nefer-tem.

Invoke the cat Bast to learn words of power to vanquish the powers of darkness (IVth dynasty on) Bast attributes related to cats; refusal to take things overseriously science of relaxation, never waste energy accepts the nature of things, superb indifference to opinion, refusal to be at beck and call

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insistence of complete freedom of expression when a cat curls up with its head touching its tail, it forms a circle, symbol of eternity luxuriating sensuality, grace, coordination of movement

Egyptian cats are typically orange-brown, ginger and a gray tabby.

As a lioness, (her earliest forms), painted green, she personifies the Sun. As a cat, she has connections with the moon. Mother of lion god Ari-hes of Aphroditopolis, Mother of Sekhem, of Denderah

Bast is also considered to be the Soul of Isis.

Forms usually seen: 1. Upright cat, holding a sistrum and aegis, surrounded by four protector cats. 2. woman's body, head of lion or cat, holding sistrum and either a basket or a aegis (can hold uatchet) 3. Aegis of Bast sometimes has a head of a cat crowned with solar disk and uraeus, emblems of Sekhmet. 4. Lion headed woman, oldest form of Bast. In 5th Dynasty temple called, "Bastet, Lady of Ankh-Taui."

Also associated with: Mut-Bast: personification of the moon in Thebes, she is a woman wearing horns on her head with a sun's disk between them. Mut-Bast is the counterpart of Amen-Ra-Temu-Khepera-Heru-Khuti Sekhmet, as a counter-part Assessor Thenemi (he who goes backwards) and who comes forth from Bast. Assessor Basti

A good description of the Festival of Bast, called the Festival of Lights, has been described by various Greek and Roman writers.

The temple of Bast in Bubastis, while on a island, is lower than the rest of the city, and therefore, is the only temple that the people can see into the courtyard. Also there is a sacred grove of trees in the courtyard (the only one known of all temples in Egypt). At the festival of Lights, all light in the city is extinguished. then a new fire is made in the temple and the priests come out to light the torches of the people who then parade throughout the city to relight all the home fires. by the Greek/Roman period there was also a kind of sexual license at the time at the festival. Food and drink for all (which is typical of the temple festivals).

Speaking of cats! I had a request from Jennifer about Wadjet, the rearing cobra, sometimes lioness. Good observation, most people don't know that Wadjet is VERY occasionally depicted as a Cat. Here is the answer. Wadjet, the cobra depicts two things: the real snake (in the prov- erbial papyrus grass) with it's dangerous forms and powers. And 2, the Kundalini, or Serpent Fire of the human body coming out of the third eye! That's why the serpent is always on the crown or is the crown

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over the third eye. It's also symbolic of the sun. I know, you think that the Kundalini comes out of the top of your head, as Hindus would have you believe. Could be true, but in Egypt, when one works with Wadjet's fire, you direct the route to the third eye (the burning, purifying fire), while redirecting a lesser (gentle growing heat of the sun) to the top of your head (hence, the Lotus depicted on top of the head). So, yes, different aspects of her nature. As depicted as Wadjet the cat, here is a dichotomy! Cats protect humans from snakes, so Wadjet is also invoked to protect humans from her very own physical manifestation, the deadly cobra. As depicted as a cat, it shows her protection from her very real counterpart, the asp. Asp and you shall receive! (g)

Now as to relationships with Bast/Sekhmet/Mut. Think of fire and think of sun/moon. Think of opposing sections of the same thing (burning fire, gentle heat; light of day, dark of night) and you have some basic differences between Bast/Sekhmet. Have you seen the National Geographic special on cats: our pets and how they relate to the big cats. think of the attributes of the big cats and think of Sekhmet; think of the attributes of the domesticated cats (really, cats domesticate people) and think of Bast. The shared at- tributes of Bast And Sekhmet are the same as the shared attributes of big vs. little cats. Mut is a maternal cat, big or small. Sekhmet destroys, but she is also a healer Bast is playful, but also protective When the Christians decided to kill all the cats in Egypt in the 700's ad, they did so. Two years later, the Black Death came out of Egypt and devastated Christian europe.

Was this revenge by Sekhmet and Bast onto the Christian population for destroying their physical symbols, the little kitties? Or was it because the amount of cats kept down the rat population enough that the Black Death (a rat flea borne disease) didn't come out until the decline of the cats? Or both?

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A BLESSING FOR THE DEAD (TO BAST)

Having worked with the High Priestess of Sekhmet-Bast-Ra (and taught most everything she knows), and member of the Egyptian temple federation, Church of the Eternal Source, I have the information you need.

Since you don't practice Egyptian traditions, instead of giving you a whole ritual, I will give you a hymn/prayer to Bast that is a Blessing for the Dead, that you can incorporate into your ritual, plus hints.

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Bast is a goddess for the Sun and the Moon, but for the dead Sunset is the best time; Night comes second, sunrise third, and daylight comes in fourth for ritual for this.

Face the West, setting sun (or if not at sunset, either the moon or the sun depending on you doing it in the day or night time.

If you have an oil lamp lit it; if not use white candles, and a little votive candle. Bless the two white ones to Bast, the votive to the dead cat.

Meditate upon the cats attributes; able to see at night, intel- ligent, quick, independent, very maternal, luxury minded and sensual. (if you have a cat, invite her in your circle).

Bast nefer dy ankh Beautiful Bast giving Life,

A Bast, shu asenu Hail Bast, in visible form, casting light into the darkness

sesept em kekui,

I have come before you, the path is opened, the earth is at peace.

i kua ser-ten, uat sesh-tha, ta em hetep.

(Egyptian pronunciation is optional, but in ancient Egypt was imperative to speak the language to create the sounds to get the response.)

O Great goddess, Bast, Soul of Isis, Heart of the Sun-hear my call. Enter now this consecrated shrine (or circle) Make Thy presence known to me.

(envision the dead cat) Aid thy servant in reaching the source of all things, Guide thy servant's steps on the true path Answer your physical manifestation's soul's desire for Thou. Blessed be Bast, Who gathers her children into life everlasting. Blessed be Bast, The Beloved of Bast has gone to the Horizon, Your physical manifestation lives now only in the sunset. May it's ka endure and it's shadow seek the light.

The power of Bast protects her, Shut en Bast sau.

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FROM PETE STAPLETON Michael Poe, I knew if I posted here i would find someone who could help me resolve some of problems regarding the failure of certain historical astrological techniques. The Egyptian calendar I was referring to was the 30 day lunar calendar - the one introduced to the Romans. To my knowledge there has never been an Egyptian Solar Calendar. I'm sure I must have misunderstood your post - or you may have confused my reference. So we will both relate to the same calendar - I refer to the 360 day lunar Calendar composed of twelve 30 day lunar months and with the extra five days added on each year. This was the calendar discussed at the meeting called to discuss what to do with the extra five days of the year - which resulted in the Decree of Canopious - I think if was first published about 250 BC or thereabouts - hope this helps. I am impressed with your EZ cosmos program which shows the sky 4,117 BC to 10,000 AD - how delightful for you. I wonder if you could tell me how such a program handled the calculation past 500 BC - to my knowledge even Ptolemy's eclipse tables only go back to about 580 BC - which suggests some problems with calculations beyond that date - but I'm certain you must have taken this factor into account - so could you help me understand what they are? Certainly the meeting to account for the extra five days of the year at that time must have been the reason why there is not any contiguous record extant in the entire world past 580 BC. I would appreciate your help here. Then next area where you have set me stra- ight is the day starting with sunrise at that time. I know the marking stars and the water clocks of that era all showed the day starting with Sun set - but certainly you have a better grip of the details and can explain why all the WATCHERS began their vigil and day at sunset. I do think the evidence points very definitely toward the source of the constellational names being that of river based culture where there was a great inundation once a year - but since you make the point that the Egyptians at that time didn't have the present names, then what did they have - or what other river based culture was there where there was a flood of the dimensions of the Nile river within the Nile valley. The zodiac at one time on the ceiling of the Temple of Dendrah has to have been painted about 100 ad and the constellational names as we use them today were in existence much before that time. I am also a little confused about your reference to Sign as being dis- tinct from Constellations. There never was a zodiac of Signs prior to the 8th century AD. All previous reference were to the star spangled constellations - each precisely 30 degrees in length - each measured by a precise 30-day lunation - again I refer you to the problem of what to do with the extra five days of the year meeting. It is my understanding that the Kings list and the dynasty lists are in com- plete disarray - so how do you know these astronomical texts you mention relate to the 18th dynasty. Also, I do believe the Pleides were referred to as the seven sisters in ancient Egypt - but of course I will bow to superior knowledge - I wonder if you could cite the reference. As far as being the goddess of Fate and Fortune - the influence of this particular pattern was then and is now considered quit negative - bad luck.

FROM MICHAEL POE You are partially out of my league except for the Egyptian lunar calendar, which was not made up of 30 days months, but 28 day months. Of course since the Egyp-

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tians was made up of 42 states, 2 kingdoms, and at least 13-14 traditions, there was more than one calendar. there was one based on the Sothic year (when Sirius sets just before the sun rises, which is a 365 day solar calendar; a Lunar calendar of 28 day months (which eventually coincided with the solar during the "Sothic" cycle), a 260 day calen- dar not based on any aspect of the sky, a solar 360 day calendar with 5 "intercalerary" days. Their lunar calendar was made up of 7 day weeks, while the solar had 10 day weeks. Oddly enough (or perhaps not so oddly), the solar calendar was the civil calendar for working, the lunar calendar was for the farmers. My EZ Cosmos program, which shows the sky from anywhere on earth from 4,117 bce to 10,000 ad, can give me the beginning Sothic year during ancient Egypt. It gave me the date of the 1st day of the 1st use of the Sothic calendar (which also coincided with the lunar calendar that year). A friend of mine did an astrology chart that showed a most intriguing configuration for that time. In case you're wondering, the year always starts on sunup, so the date was sun up at Memphis, Egypt at a certain day in July, in a certain year. Of course the Egyptians didn't, at the time, have the same zodiac names, although they recognized the constellations. The first zodiac of the common signs (or today's signs) in Egypt were done in the temple of Denderah (temple of Hathor), a beautiful work on the ceiling. Astronomy played a big part in ancient Egypt, notice the astronomical texts of the 18th dynasty. In case you are interested, Pleides was called the seven Hathors in ancient Egypt, and were considered the goddesses of fate and fortune.

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THE TEMPLE OF RA AT HELIOPOLIS

The Temple of Ra in Heliopolis as described by Herodutus. Probably the largest temple in the world, it was about 2/3 of a mile long, and a 1/4 of a mile in width. The courtyard was described as made with polished black basalt stones, so polished that it reflected the stars above and made it look like one was walking among the stars. In the middle of the courtyard was a full size tree, its trunk and branches made with Lapis Lazuli, its leaves made with Turquoise! No doubt a most impressive court- yard!

The entire temple is now under the suburb of Heliopolis, a suburb of Cairo.

A small portion was uncovered 3 years ago, and showed the black basaltic paving stones of the courtyard.

TAROT SYMBOLISM

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FROM: MICHAEL POE Since the tarot is not related to any Hindu philosophy, I don't, and neither do the earlier tarot references, refer to their philosophy to the symbolism, which is generally Her- metic (Hermetic is derived from Hebrew, Christian, Greek, and Egyp- tian). In hermeticism the eye is also symbolic of the Eye of Horus, the Egyptian Hawk god, who soars over the earth seeing everything that happens. White, red and black also refer to Egyptian garments worn by Initiates at least as early as the Greco-roman period and represents something completely different than the Hindu. White is the undergarment because it symbolizes the purified; the first garment put on after the initiate bathes in the sacred lake. The red lining is for the Inunda- tion of the Nile, or potential life giving. and Black is symbolic of the black earth of Egypt, the life, manifested. In the Waite deck, the dog also represents God, which it is if spelled backward, nipping the initiate along the path, but in ancient Egypt it is Anubis, the Guide and Guardian of the Initiate. Right hand and left hand have always in Hermeticism been associated with the Sun (right) and Moon (left), with the symbolism and meanings associated with both (and corresponds to what was prev- iously noted) Actually, all of the early Tarot decks, from the very first found in Italy up to the 1970's, reflect Hermeticism, and probably should be interpreted that way. However, currently there are so many different types of variations that interpretations of elements may need to be referenced to a particular deck. Hence, although, taking the Waite deck in view, the Hindu interpretation of the clothes changes the meaning from the original meaning of the card. Symbolism of the tarot is not universal. For example, black represents death (as a color) in Hermeticism, the tarot, and western civilization; but in eastern civilization black represent life, and white represents death. clearly a problem there!

Skeletons generally represent death or afterlife to western civilization, but to some native american tribes and other people, it represents power and not death! Hence, not every symbol in the Tarot is universal or has a universal meaning. The tarot cards in general, like Jungian's archetypes, are universal, but the individual symbols are not.

Another example: the lightning hitting the pyramid and the person falling off has no meaning with civilizations that don't have pyra- mids, and little to most that do. However, did you know that the pyramid in ancient Egypt represented the obelisk, which symbolizes the first ray of light (lightening) striking Earth? And that the pyramid, represents the top of the obelisk. that the obelisk were lightning rods? Pyramid in ancient Egyptian language means "Place to Ascend", whereas the card shows the person falling off after being struck by the first ray of light!

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Now, as to the left/right hand depictions. Of course in the earlier decks the Magician does not hold all four elements, but are located on the table. The Ace of cups, representing water, is not feminine in ancient Egypt; it is either masculine or both. Wands are neuter (the word for wand is neither male or female), earth can be either male or female, and air is male (while heaven is female). In fact the variety of male, female, neutral of the elements vary greatly in shamanistic religions of the Native Americans. But it is Hermeticism, which combines the Hebrew, Christian (more accurately Gnostic/Coptic), Egyptian and Greek, than assigns our present meanings to the four elements and suits. Since the earliest deck is Italian of the 14-15th century, the major influence would have been Hermeticism, not Hindu or other eastern religion. Bernard Bromage builds a decent case for Egyptian origin, which I explored in previous notes (did you see it, the symbols were so close that there had to be an influence). One may expect some Arab/Islamic influence (the Crusades were over), but the interest in Greek/Roman art and writers were great at that time.

MIXED PANTHEONS, ETC.

Pan is not Bacchus, or the great horned god of Europe.

Despite the eclectic mind of today's Wiccan, that is of associat- ing all male gods with each other and all female gods with each other, is a disservice to both the god/dess and to the tradition.

Ancient Egyptian traditions (of which there were a dozen or more) taught that you don't mix gods and goddesses indiscriminately, even if they do share SOME attributes or powers. Their "High Concept" was that even any one god/dess has several powers and to invoke specific powers required the knowledge of what sacred symbols are associated with that power, even if he/she (the god/dess) should be sitting down or stand- ing up, the ritual done in daylight or nighttime. Many shamastic religions don't mix and match their god/desses, don't do sun god/des- ses at night and vice versa. The thoughts or reasons behind it is that mixing and matching causes:

a. The ritual will not be as effective. b. The ritual may not be effective. c. The ritual or the residue afterward will have powers that weren't intentioned by the person, but was part and parcel to the god/dess invoked. d. The ritual will backfire. e. The ritual will have residue that will be uncomfortable. f. It's warps the lines of power (more shamanistic thinking than Egyptian, who says that it warps the Sa, which translates as spiritual power).

Many shamanistic religions do not ground their power after the ritual (after all, it usually is being held at a sacred spot). They feel that either because the power will be contained at the power spot, or the powers you invoked were clear enough not to leave a side effect. Still, I am not proposing to not ground yourself afterward.

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So, what I do propose is to not try to associate one god/dess with another. None of them will have the exact same attributes or powers. And invoking Pan and Bacchus at an Egyptian temple, or Pan at Stonehenge is just as bad as invoking Gabriel at the Great Pyramid! It won't work, you won't get the power from the spot you want, only your own, or negative power.

Isis, for instance is considered by most Wiccan's as one of the Great Mother Goddesses. yet in ancient Egypt, out of her 3,000 year history, most of the time she was not known as a Mother Goddesses.

At the Church of the Eternal Source (federation of Egyptian temples) Isis Priest/esses rarely held out for very long. All kind of terrible things generally happened to them. The main reason is that all of them used part of Isis's powers, and would not work, or refused to recognize her other powers. Eventually though, they seeped in anyway and to their detriment. Had they recognized all of her powers in the first place, things might have been different.

Perhaps your basic misconception is that all goddesses represent the same forces; they don't; and neither do the gods.

Yes, basically there is one great force that encompasses both male and female powers. This basic force, as it filters down, dif- ferentiates into different types of forces, and these forces are the god/desses that we know.

Isis doesn't have the same powers as Sekhmet or Hathor or Bast. they may share some of the powers, but they have powers unique to them.

Kind of like Leonardo De Vinci knowing a lot about everything, but Cellini was an excellent goldsmith, Van Gogh a painter, Perot a businessman.

Hence, not all goddesses are the same, nor do they have the same powers.

You might consider it like rivers and oceans in reverse. The ocean has all the attributes, and it drains it attributes into separate rivers (some swift, some calm, some wide, some narrow, some short, some long.

In Egypt the ultimate deity was called "Neter", which translates as "Divine Principle" and the work is neuter, having both male and female principles within. The next in order is a male neter and a neteriat, a god and a goddess. Below that comes numerous god/desses which more specific powers and attributes.

Now the question is, where these receptacles of specific powers invented by mankind or higher powers? In the long run, it doesn't matter as long as they work.

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Patheonists generally believe that there was a highest deity, followed by two (male and female), followed by others down to the spirits of earth, air, fire and water.

If you want to make use of a specific power, you should go to a specific spirit or god/dess who has that power. You may not have a great success with one who only has some of it, or is so undefined or has so many other powers that it may get a little lost.

If you want spicy food, don't go with a mole sauce, go for a Jalapeno sauce.

Also it seems that the further away from the highest deity to get, the closer and more responsive it is to you.

You may find that you get a better response with a fire ritual when using a fire elemental than of Sekhmet, and even less than using Amon (a solar god).

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THE ANKH

Unfortunately the entry for "Ankh" in Barbara Walker's "Women's Encyclopedia of Myths and Secrets" got just about everything wrong. The ankh is not evolved from an ancient symbol of the Goddess in Libya and Phoenicia; the narrow triangle surmounted by a crossbar and a round or oval head in both Libya and Phoenic evolved long after the standard Egyptian ankh was made. In fact, it wasn't until after the ancient Egyptians either conquered or did extensive trading with both areas did their symbols evolve. Well, maybe the book didn't get it all wrong. It is a symbol for life (although not universal, for universal means that it was used universally or all over the world, and it isn't). It is true that both gods and goddesses in ancient Egypt held it, but they never presented it to kings and the people, the scenes show the god/dess holding it to the person's lips or head (which means bestowing life, and was not a present). the part about the Christians is true, and it's true that the ankh is the hieroglyph for the word "life", and is used in a common saying "Life, Health, Strength."

But the ancient Egyptians never said that the ankh represented the union of male and female sexual symbols (which were quite dif- ferent symbols and bore no relation to the ankh, or resemblance to it). It was not the "Key of the Nile" (except maybe it was mentioned by the Greeks, who got most everything wrong about Egypt), nor is there any sacred marriage between God and Goddess taking place at the source of the Nile before the flood. In fact, in all of the Egyptian mythologies there is not one mention of any God and Goddess being married at the source of the Nile. the copts and the Gnostics both used the Ankh or Crux Ansate (Coptic word) before the 5th century ad, and both are Christian (well, an argument can be made about the Gnostics being Christians).

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The question is then: what did the ancient Egyptians consider the ankh representation? There are two ancient Egyptian references to the ankh representation, and both agree. The round oval or loop represented the Sun rising above, but not yet above the horizon; in the desert that makes the Sun elongate next to the horizon, making a loop like affair. The crossbar represents the horizon. The vertical section below the crossbar is the "Path of the Sun", which would be the light casting a path across the Nile. Hence, the Ankh represents Life because it represents the Path across the Nile (life blood of Egypt, but oddly enough the Nile is either male or hermaphrodite) past the horizon to the Sun (which, depending on the traditions of Egypt can be either male or female, but usually male). The most ancient ankhs cross bar was actually the symbol of the two mountains of sunrise and sunset (life and death, east and west), and also consisted of papyrus (or some other plant tied together). Taken as the two mountains, then the ankh represents the path of birth, life, and death. It never had male or female attributes, but as the path of birth, life and death, represents both.

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CO-PARTNERSHIP IN ANCIENT EGYPT

The goddess dominated group seem to be the most outspoken in the *p* BBS, and it's a good thing that this particular subject was broached, as all the co-partner groups have come out (and alleviated the possible false impression that Wicca was just goddess oriented to those who are new). Horned gods in Egypt include Amon, Menthu, Serapis, Sokar.

Since at the inception of ancient egypt, 42 different societies were involved in the consolidation of the kingdom (later to become nomes or states), and these societies were patrilineal or matrilineal, accommodation had to be made for both, so laws were passed making male and females equal. It was the 2nd King of the 1st Dynasty (around 3,070 bce) that passed a law that women could rule Egypt.

Here they are, with the dynasties that they belonged. 1. Ist Dyn. Merneith 2. " Horneith 3. IV " Henutsen 4. V " Inty 5. VI " Ankhsenmerira 6. " Nitrokris (Noblest and Loveliest) 7. VII queen, name unknown 8. VII queen, name unknown 9. XII Sebek-neferu-Ra 10. XIII Aufna 11. XVIII Hatshepsut 12. Ptolemiac Period Cleopatra II 13. " " Cleopatra III 14. " " Cleopatra VII (the famous one)

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In the high magic section of ancient Egypt (the temples and their staff), in the temples to Gods the male priesthood predominated. Conversely in the temples to the Goddesses the female priesthood predominated (yet you still find male and females in both). Since many of the groups of gods in the cities were triads (male, female, off- spring), there were rituals to each separately, and rituals for both. Many times the god was worshipped in the day, the goddess at night, but of course, in Egypt, where many traditions did their own thing, sometimes it was reversed. In others, such as the city of Memphis, the female was the Sun, the male god was the moon or something else.

Now as to magic and worship within the family and village. this is the part that is closest in tone to Wicca, so those of you into Wicca may find this interesting (especially as this is a little explored area even within Egyptology!). All families had a family shrine. Who presided over the shrine was usually determined by whether any in the family was an initiated priest/priestess. If none were, the eldest son usually presided (but again, there were many exceptions, in states where goddesses predominated, it was the eldest daughter). The orien- tation of the family life (farmer, sailor, trader, etc) determined the chief god/dess. A farmer's family usually had Osiris and Isis and co-partners; a healers, Sekhmet and Thoth.

In villages, where there were no temples, then there were groups of interested people who belonged to a group, more formal than the family group, less formal than a temple, and was headed by an initiated priest/ess. Hence, in a village where there may be four initiated people, there usually would be four groups. For example, in a suburb of Hermopolis state there was a male healer of Thoth, a female healer of Sekhmet, a priest of Thoth, and a Priestess of Isis. Hence, there was a healing group, a female oriented (emphasis on midwife types) group, a divination group, and a family group (Isis). Some people belonged to several groups. All groups also worshiped other god/dess besides the chief one, and even in Isis, Osiris, during part of the year, had more emphasis than Isis. The Isis group did their magical thing in a sacred grove (another similarity, as sacred groves were important).

Many families had dual shrines, with eldest son leading the god rituals, and eldest daughter leading the goddess, and neither predom- inated. In fact, god AND goddess were considered essential, each predominate in their powers, but always complementing each other.

In the big temples, there was a lot of god/dess images going on visits to their spouses, and once a year, all of the god/desses journeyed down the Nile to the main temple.

There is a book called "Mythological Papyrus" that has exact copies of the initiations of both priests and priestesses of various god/desses of the 21st Dynasty. All involved astral journeys of some sort according to their traditions.

For those who are really into goddess worship you will be pleased to know that the last operating temple of Egypt was the Temple of Isis

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at Philae before it was closed by the Christians in the late 5th/early 6th century, however people continued coming for 100 years later, despite the Islamic conquest over the Christians in Egypt during that century.

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OSIRIS

Hatshepsut is well known because the next Pharaoh became famous and his monuments (and those of hers that he defaced) are still in existence.

In case you, or anyone else is interested, and especially if you are planning on a trip to Egypt in the future, Queen Henutsen, also called Isis, Mistress of the Pyramids and wife of Khufu (or Cheops) is sometimes seen in a white robe flittering (if that is a correct term) around the Great Pyramids and the other pyramids. The Egyptians raised Henutsen to the status of a Goddess and shrines were built for her. if you visit the pyramids, give an offering or a prayer to her, for she is the Mistress of the Pyramids and Guardian thereof. In ancient Egypt, to say the name of a person who is deceased is to make them live forever in heaven.

by the way, other ruling queens were later elevated to Goddes- shood, Nitrokris, Merneith, Hatshepsut.

If one looks carefully at the legends (also the sources and time periods of each legend) concerning Isis, one is led to the conclusion that there were indeed, two Isis's. There was Isis, the Goddess worshipped in the Predynastic period, and there was Isis, the Queen, who eventually merged with the goddess to our presently known Isis.

the early stories of Isis's, shows a definite mythology of Isis the goddess, and a historical treatment of Isis the queen. Can it be, you ask? Yes. Predynastic and early Dynastic rulers had very short names, many of them named after their local gods. There was a predyna- stic king of Upper Egypt called Aher, named after Anher, the God of War. There are other examples,and everyone knows that later kings still incorporated God/desses names into their own names.

Perhaps then the Contendings of Horus and Set, which is a tale of Osiris the King and Isis the Queen battling their brother Set, between the two kingdoms is actually a revised version of 2 brothers vying to unite the kingdoms of Upper and Lower Egypt in predynastic times, with the names of the King and Queen of Upper Egypt being Osiris and Isis (or a close version thereof), versus Set of Lower Egypt (or a version thereof). It is interesting to note that up until the 7th Dynasty, the Egyptians reported to have known exactly where the tomb of King Osiris was in Abydos, and regularly put offerings there. during the 2nd Intermediate period (civil wars abounded), this knowledge was lost, and another tomb was misidentified as the tomb of Osiris.

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Therefore, if indeed, as the ancient Egyptians insist, that there was indeed a real Osiris, then it follows that there was an Isis that lived and breathed.

The canonization of people in ancient Egypt into a form of saints or even gods are as old as predynastic times and existed all the way through to Cleopatra VII, last ruler of Egypt. There are famous women who were not rulers who were thus canonized.

If you want to read more about Osiris, I suggest you read: Henri Frankfort: Ancient Egyptian Philosophy E. Wallis Budge: Osiris (not great, but comprehensive) W. Faulkner: The Egyptian Book of the Dead Rundle: Ancient Egyptian Religion Sigmund Morenz: Ancient Egyptian Religion Klaus Baier: Osiris, His Tomb in Abydos (article in the French Institute of Archaeology of Cairo, if you read French).

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Have you gotten a newsletter in May? The CES is currently undergoing a restructuring, there should be 4 newsletters and 1 to 2 Khepera (journals) per year. I will be contributing to both. In past newsletters I have contributed some spells, rituals, and many hymns that have been translated from temple walls or papyri or osteraca. I will be doing more extensive articles for the magazine, like one that will be on the metaphysical parts of man in ancient Egypt. Much of the material are extracts from my Magnum Opus. 90% of it is on paper as notes, and 1st drafts. Only 10% currently on computer, and that is where the future time will go. As putting it on computer, the notes will become 1st drafts; the 1st drafts will become more finished and polished to the 2nd draft stage (with additional notes added in; isn't computers a wonderful tool; insert note between sentences or add a paragraph without having to retype the entire page!). The 3rd and probable final draft will be adding last notes, final polishing, footnotes, indexing, and grammar and sentence checking. the Rituals, hymns, spells, blessings, consecrations, 4 direct- ional rituals, initiations are complete on paper, with about 10% of that on computer. Basically all of this is going into a data base, so cross referencing can be done. Although it may not be needed (but you may want to think about doing it) in Wicca, in Egyptian it is essential because of the traditions and large time frame involved. Example: Type: Blessing, Consecration, astral projection, mantras (yes, even mantras in Egypt). Main God/dess or Goddess: Main goddess invoked, plus any others, also there are some generic rites. Traditions: identifies the different traditions this particular ritual comes from. Source: Where did I acquire this? Much is from translations from published books (like Excavations at Abydos by Petrie (translations of hymns on temple walls), or from the French Institute of Archaeology in Cairo.

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Time Period: important occasionally because the god/dess powers and attributes changed over time. Form: what does the god/dess look like, stand/sit, hold during this spell/ritual. Visualizing one form of Isis that naturally invokes one set of specific powers, but using a ritual that invokes another set of powers creates conflict, and at best, won't be effective, and at worst, down right dangerous. Corresponding Codes: Since most Egyptian rituals are composed (as are wicca) of elements, such as drawing the circle, consecration, blessing, hymns, etc.; in Egypt they were given to the individual in parts. the individual was already trained on how to put the parts together. Hence, he or she may have 5-6 ways to invoke the 4 direc- tions, using three sets of god/desses. He/she may also have 10 bles- sings, 20 hymns, etc to different gods/goddesses. He has to know (like a alchemist) how to successfully match the parts together to make a successful whole.

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Recommendations on books on ancient Egypt and it's practices:

Priests of Ancient Egypt: Serge Sauron (last word is probably misspelled.) Egyptian Religion: by Morenz Ancient Egyptian Thought and Culture: Henri Frankfort Egyptian Temples: by Margaret Murray Isis in the Greco-Roman World: probably by Michael Hoffman.

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MICHAEL POE'S EGYPTIAN READING LIST Compiled by Lady Lyn DenElder Black

Ancient Egypt Thought & Culture, Henri Frankfort Ancient Egyptian Literature, Miriam Lichtheim 3 vol. set Ancient Egyptians, A. Rosalie David Egyptian Astronomical Texts, 3 vol. Neugebauer & Richard Parker..astrology/astronomy Egyptian Hieroglyphics, Mercer, SAB vocabulary & exercises Egyptian Hieroglyphic Dictionary, Faulkner Egyptian Reading, deBuck, Middle Egypt texts, exercises Egyptian Religion, Sigmund Morenz Egyptian Temples, Serge Sauneron Egyptian Temples, Margaret Murray Isis in the Greco-Roman World, ? Michael Hoffman ? Origins of the Zodiac, Rupert Gleadow, astronomy/astrology Priests of Ancient Egypt, Serge Sauneron Rise & Fall of the Middle Kingdom, H.E.Winlock anything by Henri Frankfort NO - BUDGE!!!

There are some more specific books out, one on Thoth, one on Hathor, one on Imhotep, and a couple of others. The most interesting ones not on the list are also long out of print; The Coffin Texts (XI-XII Dynasty) of about 1,200 rituals and spells. The Pyramid Texts (IV-VI

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Dynasties) of about 700 rituals and spells, The Harris Magic al Papyrus, whose English edition runs around $ 1,700 or more, assuming you can find one. I finally found a German and perhaps a French translation and have a friend whose roommate reads both. The Harris Magical Papyrus is considered THE MOST IMPORTANT magical papyrus EVER found. I believe that Michael Grant is the author of Isis in the Greco-Roman world, but will check up on that.

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This is the transcript of the Online Beltane CON held on May 2, 1990 in Section 8 (New Age/Pagan/Occult) of the Religion Forum. (8-6,Gwynndon) This is a special night... relax, and the extra energy of it... will flow into you... we are a part of the Earth... dig your toes down into the soil, like the trees... and pull up the energy of the Mother... Breathe in with your heartbeat... also a lifeforce of the Earth... circulate the energy, and see the Earth as it is at night...

visualize a bubble of blue light... forming to the East... spreading North... around to the West.... through the South, and connecting east again... and know that this circle is purified of the mundane. Facing the East ... Hail, Guardians of the Watchtower of the East... We do summon, stir and call ye... to join us, witness this rite, and Guard our Circle! Hail and Welcome! Facing the South... Hail, Guardians of the Watchtower of the South... We do summon, stir and call ye... to join us, witness this rite, and Guard our Circle! Facing West... Hail, Guardians of the Watchtower of the West... We do summon, stir, and call ye... to join us, witness this rite, and Guard our Circle! Facing North... Hail, Guardians of the Watchtower of the North... We do summon, stir, and call ye... to join us, witness this rite, and guard our Circle! Inspiration and air from the East... Fire and passion from the South... Water and Compassion from the West... Earth and stability from the North... All meet in the center, and form a web of life and power! So mote it be! (8-1,S.H.) So mote it be (8-5,Ian) So mote it be! (8-2,Jehana) so mote it be! (8-4,Peri) so mote it be! (8-6,Gwynndon) On this night at the beginning of the Warmtimes...

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let us remember the Belfire, and how it came to be... The Moon and the Sun, Goddess and God... are great lovers, the model for us all... and like human lovers, they have had quarrels. This particular quarrel developed because of the god... He built himself a beautiful garden... though he would not let his lady in to see it... a minor point became overblown... as it usually happens... and they stopped speaking for a while... Of course once forbidden... the lady wanted to see it all the more... and so the Moon Goddess wrapped herself in a cloak of Night... and by stealth got into this Garden... Well, the God was no fool... and he laid a trap for her... and so once inside, she could not leave again without alerting him... So the Goddess hid herself and began waiting... and since her patience far outshone that of the God... he began looking for her; he tired of waiting As soon as he left his post at the entrance of the garden...

she sprang again into the air, getting free! So began a great chase through the Heavens... though the God could not catch his lady against her will... the people on Earth meanwhile were very worried... with all of the comings and goings of the Sun and Moon... and their priests bid them build great bonfires... on all of the hills to get the attention of the God and Goddess... Well, they eventually tired of the chase... and the Goddess let the God catch her... and being too tired to go back to that lovely garden... they forgave each other right in the middle of the sky... and so the eclipse was born... though it only looks like one from the Earth... it is really that cloak of the Goddess... covering their rites of Love! So we commemorate this beginning of warmtimes with the Belfire to this day. (8-2,Jehana) So mote it be. (8-5,Ian) As it was, so shall it be. (8-4,Peri) so mote it be! (8-1,S.H.) So mote it be! (8-6,Gwynndon) Green-eyed Lady, laughing lady! Brown-eyed Lady, sensuous lady! Blue-eyed Lady, Lady of Steel... Join our Circle... Be Wellcome!! Please honor the Goddess as you choose... in all of Her Forms, be Welcome!

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(8-2,Jehana) Be welcome! (8-5,Ian) Ceud Mile Fialte, Lady! (8-6,Gwynndon) Lady of Flame, Lady of Night, Blessed Be! (8-1,S.H.) With Adoration, I implore you. (8-1,S.H.) Blessed Be! (8-6,Gwynndon) Lord of Stream and Field... Lord of Mountain and King of Beasts... Wild Man of Nature, Be WellCome! Behold, the God has come to his Lady! Please honor the God in your own way... (8-1,S.H.) Hail Bounding One, Lord of Life and Death! (8-2,Jehana) Hail Hunter! (8-5,Ian) Ceud Mile Fialte, Lord! (8-6,Gwynndon) Great trickster, yet faithful master, Blessed Be!

(8-1,S.H.) Blessed Be! (8-6,Gwynndon) Help me build the Bel-fire, so that the Lord and Lady be honored... As the flames jump higher and higher... So grows the cone of power... As we circle round the fire... in imitation of the Great Chase of the God and Goddess... so the energy builds and builds... envision that which you wish... and that which you wish to lose... and in this night of joy and celebration... cast it into the fire! That which we wish SO MOTE IT BE!! (8-1,S.H.) So mote it be! (8-4,Peri) so mote it be! (8-2,Jehana) So mote it be! (8-5,Ian) So mote it be! (8-6,Gwynndon) Allow the flames of the Belfire to calm down slowly... and as they lower, know that the energy is not gone... just transmuted... as the love of Goddess and God ever changes... yet always endures... (8-6,Gwynndon) May the energy help me with my finals next week... and those papers (8-2,Jehana) May the energy keep a one I know healthy. Thru the surgery he will have to undergo. (8-1,S.H.) May the problems of my past year and stay in last year. (8-5,Ian) I wish for the physical and spiritual strength to continue my physical rehabilitation and integration of my person again.

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(8-6,Gwynndon) Together we are greater than alone... and the Goddess and God are here to guide our energy onward... So let's leave them to finish their lovemaking in private... and thank them for attending!! (8-2,Jehana) Thank you, oh, yes! (8-6,Gwynndon) Great God... thank you for your help and attendance... and may we meet again!... Hail and Farewell, though not Goodbye! (8-1,S.H.) Oh My Lady, thou art the breath in my life... Oh my Lord, thou art the blood in my veins... As Life goes on, I shall never forget not forsake you. (8-5,Ian) Great Lord & Noble Lady, thank you for attending this circle! (8-1,S.H.) Blessed Be, and Merry Meet! (8-4,Peri) Hail and Farewell! (8-6,Gwynndon) and let us not keep the lady from her lover... Merry met, merry do we part, and merry shall we meet again! (8-1,Ian) So mote it be! Blessed Be! (8-6,Gwynndon) Guardians of the Watchtowers, without your balanced elements... (8-1,S.H.) Thank you Lord and Lady, and thank you Gwynndon, Blessed Be and Merry Meet! (8-6,Gwynndon) the world would not be.... thank you for attending our Circle! (8-2,Jehana) Hail & Farewell! (8-6,Gwynndon) The circle is open, but the Magic lingers... (8-1,S.H.) Hail and Fare thee well, oh Guardians of the Towers of the Universe. (8-6,Gwynndon) Thank you all! (8-2,Jehana) And, thank you, Gwynndon!! (8-1,S.H.) (pouring wine for Gwynndon) (8-2,Jehana) (g) (8-6,Gwynndon) takes a sip.....good wine! (8-5,Ian) (passing buttered Scones!) (8-2,Jehana) Nice vintage! (8-2,Jehana) Yum. (8-1,S.H.) nothing but the best for this crew...

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CompuServe on-line Imbolc Ritual, 1990 (Ladyhawk) This is Imbolc...or Candlemas...or Brigit's day This is the feast of the waxing light. What was born at the Winter Solstice begins to manifest The Lady, midwife to the infant year, now sees the Child Sun grow strong as the days grow visibly longer. It is a time of beginnings, when we select the seed we will later plant, nurture, and eventually harvest. After I do each invocation, I will pause and let each of you say a FEW words no more than 2 lines, please...to your particular deity Right now, I'd like everyone to ground and center themselves... in the way that is best for you. As you do, see yourself bathed in a white light, cleansing you and your area. Now, mentally turn to the East: Powers of the East We bid you come To witness our rite And protect us! Now mentally turn to the South: Powers of the South We bid you come To witness our rite And protect us! Powers of the West We bid you come To witness our rite And protect us! Powers of the North We bid you come To witness our rite And protect us! Now, let us all link together Feel the earth energy welling up from the bowels of the Earth, our Mother Feel it rise to our feet and up through our bodies White light energy Feel it flow through us and link us,

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one with the other So finally we feel and see the circle of energy, the circle of power binding us together and setting us apart In a space not of this time, but of all times Not of these places, but all places! Blessed Be! Sun King! Horned One of animals and wild places Joyously we ask you come! All the land is wrapped in the chill of winter The trees are bare and the air is cold. Yet still our hearts are glad For we know you have been reborn And nurtured in your early days By the gracious Mother Goddess, Lady of all fertility. We bid you welcome And rejoice in your growing strength! Hail Great God! Hail and Welcome! (Jehana) Hail & Welcome! (Ocean Mist) u!/u (Shadow Hawk) Hail Mother, from you the Sun once more does grow!

(Gwynndon) Hail and Welcome! (Shadowstar) Welcome, Lord of the Sun! (Jehana) Brigid, Arianhrod, Cerridwyn, Herne... Welcome! (Larne) Welcome Lord! Share with us your warmth and light! (Ocean Mist) Hail and welcome in your new light! (Ladyhawk) Great Goddess, Noble Lady! Known to the Celts as Brigit, Bride, Cerridwen, and more Goddess of Light Keeper of the sacred wells! We gather tonite to honor your who has nurtured the Sun King. As the spring lambs are born and the ewes come to milk, as we sense spring itself so close We bid you welcome as we Clear out the old and make way for the new Welcome Lady

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Welcome and all Hail! (Gwynndon) Bride is come! Bride is Welcome! (Jehana) Welcome, bright lady, spark of inspiration! (Rita) Welcome, Great Mother. Welcome and grow strong, Young Lord. (Shadowstar) Welcome, Lady of Light! (Larne) Welcome Lady! Nurture and help us as we grow! (Shadow Hawk) Mother smile upon us and bring us Life, Son shine down upon us and bring us Light! (Ocean Mist) Welcome goddess of light! (Ladyhawk) Now, let us each concentrate on that which we need to "sweep out" of our lives Picture it as, with a new, clean broom, you sweep it away and it vanishes in the air. And now, with ourselves cleansed, let us meditate on that we might wish to plant for this year... the "seed" we will plant in the spring. For, this is the time of chosing the seed and preparing for the planting. Gracious Lady! Help us chose wisely the seed! and now, with our seed selected and held dearly in our hearts, it is time to thank the Lady and the Lord. O Sun King, Horned One! We thank thee for thy presence Surely we feel your growing strength In our heart of hearts and find joy in knowing that as the sun grows, so do you! We thank thee for teaching us that even in the depths of winter Life grows! Farewell, Lord, if you must go. Though, gladly would we have you stay and rejoice with us. Hail, Sun King! Gracious Lady, We thank thee for thy guidance in selecting our seed. Truly will we hold it in our hearts

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Till the time of planting. We thank thee also For teaching us the wisdom of cleansing and letting go of that which is no longer useful to us. Thus do we heal of past hurts and grow in strength, even as does our Lord. We thank thee and bid you farewell if you must go, but gladly would we have you stay and rejoice with us! Hail, Gracious Lady! And now, we will let our circle sink back into the Earth once again. For all that comes of the Earth, must surely return to Her. But even as the circle departs, know that we are still bound By our love of the Gods and the Love between us. Blessed Be! (Shadow Hawk) Blessed Be (Rita) Blessed Be! (Ocean Mist) Blessed Be! (Shadowstar) Blessed Be! (Larne) Farewell Lord and Lady. Depart our circle, but be always with us. Blessed Be! (Jehana) Blessed Be! So Mote it Be! (Gwynndon) Blessed Be! (Vkai) Blessed Be! (Ladyhawk) Farewell, Powers of the East We thank you for Your attendence and protection Peace ever between thee and we! Farewell Powers of the South We thank you for your attendence and protection Peace ever between thee and we!

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Farewell Powers of the West We thank you for your attendence and protection Peace ever between thee and we! Farewell Powers of the North We thank you for your attendence and protection Peace ever between thee and we! The circle is open, but unbroken Merry meet and merry part and merry meet again! (Shadow Hawk) Merry Meet and Merry Part, and Merry Meet Again! (Ladyhawk) (Shadow Hawk) (passing food) (Jehana) (Passing drink) (Larne) I'll have some of those cakes!

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July 31, 1991 10:30 EDT This file contain a transcript of the 1991 Lammas ritual held online in the CompuServe RELIGION forum Section 8. The participants were: User User ID Name ---- ------------- ------------------- 1 72065,425 Cygnus 2 72730,2603 gaius 3 71600,621 Jehana 4 73715,1552 Larne 7 76304,3712 HAWK 8 71640,3711 SilverHawk 10 75325,1441 Shadow Hawk 12 71510,73 Peggy This evenings ritual was designed and led by Shadow Hawk. *********************************************************************- ********************************************************************* { } denotes an edit. Text in {} has been changed, moved or editied in some fashion AFTER the ritual was complete. ( ) denotes action. If you see (text) in parentheses, it indicates something you should do. " " denotes something to say verbally. If you see "text" in quotes, it is something for you to repeat. If you see text by itself, read and follow along, ok? *********************************************************************- ********************************************************************* Ok, you all will need bread, charcoal, a cauldron/braiser of some kind... that you can ignite the charcoal in. Does everyone know what Lammas is all about? Ok, Lammas is a ritual dedicated to the Sun God, or the Corn God Or a variety of other Gods that are known as sacrificial gods called because the ancients believed that the sun at it's highest point (middle of summer) died, and that the essense went into the food to sustain life during the long cold winter ahead. This is the time of the Corn King, as was said, the first of the Harvest times when the first crops were brought in. ok, then, we begin... LAMMAS

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* (Visualize a cloud of incense falling across the world, cleansing and purifying, and saying,) "By the Spirits of Air and Fire I cleanse thee." (Visualize a rain of water and the strength of the Earth rising up and say,) "By the Creatures of Water and Earth I cleanse thee." * (Everyone visualize and connect with the south, the element of Fire.) Ye Guardians of the Watchtowers of the South, ye Powers of Fire; Spirits of Illumination and Desire, I do summon, stir, and call you up, to witness our rites and to guard the Circle. (Connect with the West and the spirit of Water, ) Ye Guardians of the Watchtowers of the West, ye Powers of Water; Spirits of Death and Initiation, I do Summon, stir, and call upon you to Witness our Rites and to guard the Circle. (Connect with the North and the spirit of Earth,) Ye Guardians of the Watchtower of the North, ye Powers of Earth, Keepers of the Northern Portals, Spirits of Mountain and Plains, I do summon, stir, and call upon you to witness our Rites and to Guard the Circle. (Connect with the East and the spirit of Air, ) Ye Guardians of the Watchtowers of the East, ye Powers of Air; Spirits of Clear Will and Knowledge, I do summon, stir, and call you up, to witness our rites and to guard the Circle. (Visualize the Earth Herself illuminated in a Circle of silver Light. )

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The Circle is cast, we are between the worlds, beyond the boundaries of time, where Night and Day Birth and Death, Joy and Sorrow, meet as one. * Listen to the words of the Great Mother, she whom of old was also called among men Artemis, Astarte, Athena, Dione, Melusine, Aphrodite, Cerridwen, Dana, Arianrhod, Isis, Brid, and by many other names. Whenever you have need of any thing, once in the month, and better it be when the Moon is full, then shall ye assemble in some secret place and adore the spirit of Her, who is Queen of all witches. There shall ye assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets, to these will She teach things that are yet unknown. And ye shall be free from slavery, and as a sign that ye be really free, ye shall be naked in your rites, and ye shall dance, sing, feast, make music and love, all in Her praise. For Her's is the secret door that opens upon the Land of Youth, and Her's is the cup of the wine of life, and the Cauldron of Cerridwen, which is the Holy Grail of Immortality. She is the Gracious Goddess, who gives the gift of Joy unto the hearts of Man. Upon Earth, She gives knowledge of the spirit eternal, and beyond death, She gives peace, and freedom, and reunion with those who have gone before. Nor does She demand sacrifice, for behold, She is the Mother of all living, and her Love is poured out upon the Earth. Hear ye the words of the Star Goddess, she in the dust of whose feet are the hosts of Heaven, and whose body encircles the Universe. She who is the beauty of the green Earth, and the white Moon among the stars, and the mystery of the waters, and the desire of the hearts of man, calls unto thy soul. Arise, and come unto Her. For She is the soul of Nature, who gives life to the universe. From Her all things proceed, and unto Her all things must return, and before Her face, beloved of Gods and of men, let thine innermost divine self be enfolded in the rapture of the infinite. Let Her worship be within the heart that rejoiceth, for behold, all act of love and pleasure are Her rituals. And therefore let there be beauty and

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strength, power and compassion, honor and humility, mirth and reverence within you. And thou who thinkest to seek for Her, know thy seeking and yearning shall avail thee not, unless thou knowest the mystery, that if what thou seekest thou findest not within thee, then thou shalt never find it without thee. For behold, She has been with thee from the beginning, and She is that which is attained at the end of desire. * (Light charcoal and Take piece of bread in hand. ) now is the time to light your charcoal, and take the bread in hand. This is the time of Lugh, the Shining One, the Bright One, the Golden One, the Sacrificed One. He was conceived in the depths of Winter, was Born in the Spring, Danced and Loved in the Summer, and now, He Dies in the Harvest so that we may Live through the long Winter's Night. Corn King, Sun King, Die and Be Reborn! (Feel the death in the bread, the grains that grew under the Sun, feeling the wind and the rain on their husks, the sything of the grain so that the bread may be made, the sacrifice of Life so that Life could live. ) (Feel the Life in the bread, that which has given up life, yet is filled with life, with the sustanence that it provides, contemplate hunger, and then the filling of that need. See enough bread to feed the world., for the God{dess} is not stingy, but looks after all Her Children. ) (Holding the Bread in your hand, offer it up for Blessings. ) "Oh Mighty Mother of us all, bringer of all fruitfulness, give us fruit and grain, flocks and herds, and children to the tribe, that we may mighty. By the Rose of thy love, do thou descend upon the body of thy children." "Behold, the Holly King is dead, he who is also the Corn King. He has embraced the Great Mother, and died of his love, so has it been, year by year, since time began. But if the

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Holly King is dead, he who is the God of the Waning Year, all is dead; all that sleeps in Her womb of Earth would sleep forever. What shall we do therefore, that the Holly King may live again?" "We Shall eat of the bread of Life. Then shall sleep lead on to rebirth." (Tear off part of the Bread and offer it to the Flame. As it ignites and smokes, see the spark of life that will be reborne in the womb of the Earth Mother in the Winter.) As the bread smokes, see life and death in the smoke, one lives on the other... and without both, we would not be. "Come back to us, Holly King, that the land may be fruitful." I am the battle-waging spear; I am a salmon in the pool; I am a hill of poetry; I am a ruthless boar; I am a threatening noise of the sea; I am a wave of the sea; Who but I knows the secrets of the unhewn dolmen? (Feel the Essense of the God, His Birth, His Life, and His Death, Gentle tongue, endless passion, strength of His arms, the Warmth of His Touch, and know that Thou art God as well.) (Eat the Bread, and feel the essense of the God on your tongue, and filling your body with strenth for the trials of the Harvest and Winter.) * {(Connect with the East and feel the Air dying down.) Ye Powers of the East, thanks be yours for attending our Rites, and ere ye depart to your Sacred realms, we bid you Hail and farewell.} (Connect with the North and feel the Earth sinking down) Ye Powers of the North, thanks be yours for

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attending our Rites, and ere ye depart to your Sacred realms, we bid you Hail and farewell. (Connect with the West and feel the ocean retreating.) Ye Powers of the West, thanks be yours for attending our Rites, and ere ye depart to your Sacred realms, we bid you Hail and farewell. (Connect with the South and feel the fire subsiding.) Ye Powers of the South, thanks be yours for attending our Rites, and ere ye depart to your Sacred realms, we bid you Hail and farewell. (Visualize the Circle expanding, beyond the earth and out into space, bringing health and good harvest throughout the world.) "The Circle is Open, but never Broken, Merry Meet, and Merry Part, and Merry Meet again!" ********************************************************************* THIS IS THE END OF THE 1991 LAMMAS ONLINE RITUAL. Thanks to Shadow Hawk for leading us this evening and thank you all for attending (past or present) and I hope you will be able to join us in person for our next gathering. If you have any questions or comments, you can contact: 75325,1441 - Shadow Hawk 71600,621 - Jehana 71640,3711 - SilverHawk On the CompuServe RELIGION forum in Section 8 (NewAge/Pagan/Occult). Peace and prosperity to you and yours. SilverHawk **/ S

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CompuServe On-Line Lammas Ritual, 1990

<< Shadow Hawk has asked us for our locations to aid in >> << plotting the circle. >>

(8-4,Jehana) Danbury Conn (8-12,NC) New York (8-1,Ladyhawk) LA county, California (8-9,SilverHawk) Elk Grove Village, IL (8-11,Larne) New Haven, CT. (8-13,Dale) Long Island New York (8-16,Shadowstar) Houston, Texas (8-3,gnat) Chicagaw, Illinoise (8-7,Rilla) Grand Rapids, Michigan (8-5,Gwynndon) Baton Rouge, La (8-17,Caitlin) LeLeesburg, VA

<< An explanation of the ritual has been requested >>

(8-8,SH) Lammas is the time where the fields are ready for harvesting, and it is too late to worry if you have done enough for the oncoming winter. It is a Corn God, (Lugh) oriented festival. It is a celibration and rememberance for the life that dies... so that life may live.

<< --------------------- STARTING ------------------->>

(8-8,SH) beginning.... As you sit, begin slow deep breaths... relax, center, feel the earth beneath your feet feel the life coursing in your veins feel the breath flowing in your lungs feel the feel of being alive savor that, be that, experience that aliveness, for winter is coming.

(8-8,SH) We draw the Circle, beginning in the south. In your mind's eye, see the Circle of Fire as it stretches in an arc from Texas, upward, sweeping curve, to California. As the circle passes the West, the Fire becomes Water, and a line of liquid blue sweeps upward and across the country to the north, far North, into the home of Earth. The Circle of liquid Blue now becomes dark, dark as the fertile earth, and the arc proceeds to the East, to the home of Air, where the Circle becomes yellow. The Arc continues on to the South, to the home of Fire, and the Circle is Cast, We are in the place Between the Worlds, outside the Space of Time, where Life and Death have no meaning. We have come home.

(8-8,SH) Shadowstar, from the South, will you please invoke the Watchtower of the South, as is your right? Ladyhawk, from the West, will you invoke the Watchtower of the West... when Shadowstar is finished?

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(8-16,Shadowstar) Hail, Watcher of the South, Power of Fire! Join us here this night and be welcome!

(8-8,SH) Blessed BE

(8-1,Ladyhawk) Hail, Watcher of the West, Lord of the oceans, rain and lakes... I bid you come, join us in this rite and lend your protection... Be welcome! Blessed Be!

(8-8,SH) Blessed BE!

(8-8,SH) Jehana, will you invoke the Watchtower of the North?

(8-4,Jehana) Hail, Watcher of the North... Earth; the bones of the continents beneath our feet... Hail and welcome

(8-8,SH) Caitlin, will you proceed?

(8-17,Caitlin) Hail, great spirit and watcher of the East.... spirit of Air, which nourishes all that lives.... come now to our circle; cleanse us and help us to travel... freely in your world, aided by your force. Blessed be!

(8-8,SH) Blessed Be!

(8-8,SH) Hail Lady, Bright Mother, Dark Mother... We call to you, from your home in the Stars, From your home beneath our feet, your children call to you. Come, be with us, guide us tonight in your Rites. Hail Sun God, Hail Corn God, we call you you. From your Fiery Chariot, we bid you come... From the Fertile Fields, we bid you come... Be with us, guide us, in your Rite tonight.

Now is the time of the death of the Sun God, as we walk into the dark of night. Breath deep of the light of the Golden One, Lugh, the Sun King, for the long nights are coming. Now is the time of the death of the Corn King, who dies as the fields are reaped. We stand in the time of waiting, for the fall of winter is upon us, and the ground shall lie lifeless under the hand of the Reaper. Look at the fields of your life. Have you sown well? Have you tended your fields with care? What do you fear?

(8-8,SH) Now, take your candle, and light it. Now, take a piece of bread in your hand, a small piece, and hold it

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think about your fears that haunt you in the night... focus them into the bread, and chant the name of your fear into the piece of bread. when you have focused your fear into the bread, hold the charged bread to the flame, and chant your fear BEGONE! As the bread smokes and blackens, your fears are burned away all fears are burned away Take these fears and feed them to the Fire, free yourself from fear. Give your fears to the fire, and let them go, you do not need them.

(8-8,SH) In this fire, may it pass from me, May it pass, May it pass, May it pass on the outflowing tide And burn with the red sun As the year dies And fade As everything fades, As everything passes, All fades away, As everything passes, All fades away. What do you hope to harvest? Think about your Harvest, what will you reap?

(8-8,SH) take the rest of the bread, and hold it in your hand, Chant what you desire, what is your harvest, what are your hopes?

(8-8,SH) In this night hope manifests May it come, may it come, May it come on rising tide, And grow by the red sun As the year dies And light fades As hope rises As hope soars As hope remains As hope soars As hope remains Hope is a Star, burning bright in the night

(8-8,SH) Feel the hope charge the bread of Life tear the bread in half

(8-8,SH) Behold the Corn King, eat of the Bread of Life, that dies to be reborn. Eat of the Bread of Life, that you might live through the long winter's Night. For it is written that Life must die so that Life can live. All is in the hands of the Mother, from Birth, until Death, and to Birth again.

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Farewell Golden One, Fairwell Corn King, Fairwell Sun King. You will be reborn through the Mother, Creatrix and Destructress. We shall await your return. Corn King, Life King, Death King, your death will bring us life.

(8-8,SH) Hail Corn King Golden One, Waving Gently in the Sun, Brought to rest by scythe's sharp kiss Sleep in Her arms.

(8-8,SH) Take of the Bread of Life, the Corn King, and eat, that you may live through the long nights ahead. Eat the Bread of Life, and remember, life dies so that Life lives. the bread that is left, offer to Her, so that Her creatures may live though the long nights ahead too. later tonight, place the bread outside with a prayer and your thanks for the gift of Life. Breath deep, feel the Life within Feel the veins throb with life Feel the bread of Life recharging your life force. Meditate on this, that Life comes from Death, and Death from Life. The cycle goes around, and we are a part of it, as surely as the Corn King himself.

(8-8,SH) Caitlen, will you dismiss the Watchtower of the East please?

(8-17,Caitlin) Blessed be, you spirits of the air; depart in the peace of the Lady.... thank you for attending on our call. Stay with us as we pass through this earth. Blessed be

(8-8,SH) Blessed Be

(8-8,SH) Jehana, will you dismiss the Watchtowers of the North, please?

(8-4,Jehana) Blessed be, Creatures and Watchers of the North... Of the land beneath our feet.... Thank you for attending to our call, .... Hail, and Farewell!!

(8-8,SH) Blessed Be

(8-8,SH) Ladyhawk, will you dismiss the Watchtower of the West?

(8-1,Ladyhawk) Hail Watchers of the West, Lords of Water... Thank you for attending our call,

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Hail and Farewell!!

(8-8,SH) Blessed Be

(8-8,SH) Shadowstar, will you dismiss the Watchtower of the South, please?

(8-16,Shadowstar) Hail Watcher of the South, Power of Fire! Our thanks for attending our call. Hail and Farewell!!

(8-8,SH) Blessed Be

(8-8,SH) Hail Lady Faire, thank you for attending our Rite tonight... for the Blessings you have given us, the gift of Life. Hail Sun King, Corn King for the gift that you have given us... the gift of Life. Lady and Lord, we thank you for your attendance to this your Rite... And may we walk with the knowledge of you in our thoughts... and the Love of you in our hearts. Farewell Lady, Farewell Lord, and Thank you. Blessed Be

(8-8,SH) Now see the Circle around us sinking down, down into the Earth... Carrying Life itself into the ground, fertilizing and charging the Earth for the coming night. Gradually, the Circle disappears from sight, slowly dissolving, starting in the East, moving back, retracing it's path to the north, and from there to the west. From the west back to the South, ending at the beginning. And we are returned to this world. The Circle is open, but never broken

(8-8,SH) Merry Meet, and Merry Part And Merry Meet again!

<< This marks the end of tonight's Rite. The Rite is over but >> << the revelry has just begun !! >>

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CompuServe on-line Imbolc Ritual, 1993 (8-8,Jehana) You are sitting in your room, the computer before you... You feel your own power and energy building, growing... A pale blue light surrounds you... It expands out and away from you, forming into blue flame... Growing, growing, reaching ever outwards... Boston... Boston blue flame ... energy grid... moving outward... Connecticut... Shelton.... Brookfield... blue flame.... energy grid.. moving outward... New York City.... blue flame, speeding southwards... Jersey City.... Blue flame , spreading southwards... Baton Rouge... Westwards.... Northwards... Blue flame, energy, powergrid, connecting... Detroit.... Blue flame, racing back towards east... Connecting Boston. The Circle is Cast... The Circle is fluid; those who seek to gate in late may well expand this circle. The Circle Is Cast. (8-18,Tapestry) Guardians of the East. We welcome you. Your breath of fresh air. Your spring breezes. Your new beginnings; and their promise of infinite potential. Be here now! Guardians of the South. We welcome you. That spark of life that smolders within the slumbering seed and the pregnant ewe and the forsythia buds. Your promise of Summer's heat. The urgency of love's passion. Be here now! Guardians of the West. We welcome you. The melting ice, dripping from the eaves. The spring rain that mistily drapes us with love. The healing sound of water burbling from a spring. Be here Now! Guardians of the North. We welcome you. The rocks beneath the winter snow. The roots of trees seeking earth's warmth downward. The swell of the hills, the thrust of the great mountains, The tracks of the wolf in the new-fallen snow. Be here now! (8-8,Jehana) We call upon Brighid, patron Goddess of

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the Fires of the Forge; the Fires of Inspiration. We call upon Brighid, patron Goddess of the waters that give life Giving life, transforming seeds buried deep below the frost into the amazing gift of Growth and Possibility and Potential. We call upon Brighid and become like the Sword, forged by fire, and tempered by water. Hail, and Greetings!

(Here, any and all are welcome to mention their own personal invocations) (8-13,Babs) Hail Lady of the Forge. (8-22,Lynne) I call white and golden light to the Earth for her healing I ask Bridget to send a blessing onto the Earth (8-13,Babs) Make it so. (8-18,Tapestry) Hold a seed in your hand. Project yourself beyond the hard seed covering. To the soft kernel inside. At one end of the kernel is a tiny, sharp point. The kernel can split in half and the sharp point becomes a tiny germinal plant. Imagine the seed planted in the soft soil of the garden. The snow covering the ground insulates the seed from the cold winter winds as it sleeps. The tiny germ feels the gentle warming of the sun and the moisture of the melting snow as it slowly wakens. This wakening of the tiny, hidden embryo of the plant is Imbolc - the first stirrings of Spring. The time when the tiny seedling thrusts roots into the soil, and prepares leaves to capture the sun's future nourishment and warmth. When the ground is soft, the snow gone, and the sun smiling upon the land it will be ready. Imbolc is the time when the pregnant mares develop bulging udders for their foals, and about two weeks before they deliver, the oozing colostrum dries into a waxy covering on the teats. When this happens, the farmer knows that her time is near. Spring will arrive soon, and both the mare and the farmer will be ready. This is Imb-olc. The name comes from the "Oim" (ewe's) - "olc" (milk). The ewe's udder, like the mare's, swells and prepares for the birth of twin lambs - usually in late February or early March. This sign was very important for herdsmen in the north because ewes usually look for a secluded place to give birth, and if her time was near with a bitter cold snap or late winter storm brewing, the results could be disastrous. This is also a day one-third through the Celtic Lunar

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Month of Luis; the Rowan tree. The celebration of Brighid's (Breed) Day, or Candlemas, one of the 4 Great Fire Festivals of the Celtic Year. The others are: Beltane, Lammas, and Samhain. For each, a balefire, bonefire, or candle was lit to mark the spiritual beginning of the season. It was seen as the rebirth of spirit, the spiralling out again from darkness. Let us go to sleep tonight thinking about these new beginnings. These new births, and the beginning of our new selves. To concentrate on our own beginnings within the womb of the Mother. How we begin anew with the understanding, compassion, and love conceived within her fertility. Let us concentrate on maintaining a groundedness within Her. Concentrate on learning to focus ourselves to the tasks at hand and complete them with the calmness of knowing that She guides our every move and thought. In so doing, we will become more caring and competent, loving and assured. (8-8,Jehana) (Pause to reflect and meditate on this) Thank you, Brighid. We accept Your gifts and Your blessings. Hail and Farewell ! (8-8,Jehana) Guardians of the East, we thank you. For your breath of fresh air, for your spring breezes, for the new beginnings you bring us, we thank you! Hail and Farewell! Guardians of the South, we thank you. Reminding us of the spark of life that smolders within the slumbering seed, the pregnant ewe, the forsythia buds. For your promise of Summer's heat, for the urgency of love's passion, we thank you! Hail and Farewell! Guardians of the West, we thank you. The melting ice, dripping from the eaves. The spring rain that drapes us with love. For the healing sound of water burbling from a spring, we thank you! Hail and Farewell! Guardians of the North, we thank you. For the rocks beneath the winter snow. For the roots of trees seeking earth's warmth downward; the swell of the hills, the thrust of the great mountains, The tracks of the wolf in the new-fallen snow. we thank you! Hail and Farewell!

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(8-8,Jehana) The energy that surrounds us, contains us; the blue flame... See it... Visualize the blue flames that surround this our Circle See them flame brightly. And now, widdershins, the blue flame starts to fade. Fire seal the Circle round, Let it fade beneath the ground Let all things be as they were Since the Beginning of Time.

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Full Moon Ritual April 1993

(1-2,High Priestess) Children of the Lady, Gather you around this night, (1-2,High Priestess) For as in days of olde, we are commanded to reverence Her, (1-2,High Priestess) She who is the Life of Life, the Love of Love and the Kiss (1-2,High Priestess) of Passion.

(1-2,High Priestess) Children of the Lady, Gather you around this night, (1-2,High Priestess) For as in days of olde, we are commanded to come before (1-2,High Priestess) Her, She who is the Queen of Heaven and the Queen of Hel, (1-2,High Priestess) and she who is the Queen of Everwhen.

(1-2,High Priestess) Tonight is the night, the magical night, when the Powers (1-2,High Priestess) once more walk the Land. Children of the Lady, come forth, (1-2,High Priestess) Gather you around as is your right.

(1-2,High Priestess) I call upon you spirits of the Earth, spirits of Air, (1-2,High Priestess) spirits of Fire, and spirits of Water. COME, Gather you (1-2,High Priestess) around this night. For as in days of olde, We call you to (1-2,High Priestess) come and worship Her, She who is Queen of all that is, was (1-2,High Priestess) and will be. (1-2,High Priest) I walk the circle Round and Round, I (1-2,High Priest) cast the Circle on the Ground. I (1-2,High Priest) walk the Circle round and round, I (1-2,High Priest) cast the Circle on the ground. (1-2,High Priest) Willow, will you call the directions, beginning in the (1-2,High Priest) North? ---lost transmission for North, East--- (1-3,Willow) Spirits of the South, the (creatures lost) (1-3,Willow) bring your flame of life and love to your children to dance in until the Winter rules again. Be with us now. (1-3,Willow) Spirits of the West, the dolphin, the dragonfly, (1-3,Willow) bring us your peace and healing love. (1-3,Willow) Let the warm waters wash us clean and purify us in this sacred rite. (1-3,Willow) Let the waters of the mother be with us now.So mote it be. (1-2,High Priest) So mote it be! (1-2,High Priest) We are in the place that is not a Place, in a time that

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(1-2,High Priest) is not a Time, and in a space that is not a Space. Let (1-2,High Priest) none disturb that which the Gods have decreed. (1-2,High Priestess) This is the time of the Full Moon, the high tide of (1-2,High Priestess) power. As we are bid to assemble, at least once in the (1-2,High Priestess) month to seek Her blessings, so we are here tonight. (1-2,High Priest) Maiden, Mother, Crone as One, Triple Faced Goddess, we (1-2,High Priest) call upon you. Your Children have come as in the olde (1-2,High Priest) days, with joy in our eyes and Love in our hearts. We (1-2,High Priest) walk the old paths, we sing the old songs, we chant the (1-2,High Priest) old chants and we call the old calls. (1-2,High Priest) Goddess of the Spring, we call upon you, Queen of the (1-2,High Priest) great woods, Diana, we open our hearts to you. (1-2,High Priestess) Child of Vine and Child of field, we call upon you, (1-2,High Priestess) Dionysus, Shining One, Mother's Son, Lover in the (1-2,High Priestess) Fields, we open our hearts to you. (1-2,Diana) Children of the Night, Thrice blessed are you who walk (1-2,Diana) My Path, for Mine is the Path of New Beginnings. None (1-2,Diana) shall wither and grow stagnant who pulls on the Bow of (1-2,Diana) Life, and launches themselves into the Stars upon my (1-2,Diana) Arrow. (1-2,Dionysus) Children of the Day, Thrice blessed are you who walk My (1-2,Dionysus) Path, for Mine is the Path of New Beginnings. None (1-2,Dionysus) shall Die who knows the secret of my seed. (1-2,Diana) Listen to me, Oh my Children, and walk with me in the (1-2,Diana) Woods. (1-2,Diana) Around you I weave my spell and might. The trees grow (1-2,Diana) thicker and strong. Off in the distance you hear the (1-2,Diana) sound of a large animal crashing through the brush, and (1-2,Diana) close you hear the chirping of birds. The gentle hum (1-2,Diana) of sacred bees about their labor of collecting pollen (1-2,Diana) for Me, for I am their Queen too. (1-2,Diana) The Wind swirls around us, and the scent of life fills (1-2,Diana) the air. Tangy pine, sharp ceder, far off apple trees (1-2,Diana) all cast their call upon the air. (1-2,Diana) The sound in the brush gets closer and closer, till a (1-2,Diana) great Stag bursts forth from the brush. Head thrown (1-2,Diana) back he bellows his cry. Then with a twist he is off, (1-2,Diana) quicker than the thunder rolling down from the hills, (1-2,Diana) he speeds. But, I am faster. (1-2,Diana) Bow twangs, arrow flies, and with the muted sound of an (1-2,Diana) earthquake, he dies. (1-2,Diana) Look at me, my Children. I am the Goddess of (1-2,Diana) Swiftness, with a look I can bring death. And bending (1-2,Diana) down, I touch the Stag, and with a start he bounds

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(1-2,Diana) away. I am the Goddess of Swiftness, with a touch I (1-2,Diana) can bring life. I am Life Eternal, and I am Death (1-2,Diana) Eternal. (1-2,Dionysus) Her hand is the Blade, her Eye the Arrow, Her touch the (1-2,Dionysus) Kiss of Life and Death. And I love her. (1-2,Dionysus) Mine is the secret of the Cycle, the Secret of the (1-2,Dionysus) Doorway betwixt Life and Death is Mine. (1-2,Dionysus) Behold, I give you this seed. In this seed is the (1-2,Dionysus) coming Year. Charge it well with your wishes tonight, (1-2,Dionysus) that Her Blessings will grow with you through the year. (1-2,Dionysus) I am the Seed of New Beginnings, and Her's is the Water (1-2,Dionysus) of Life. (1-2,Diana) Children of the Night, bring forth your Seed, that I (1-2,Diana) may touch them and bring you the gifts that are mine to (1-2,Diana) share. (1-2,High Priestess) (everyone plant at least one desire in their Virtual (1-2,High Priestess) Seed and hold it in your hands. Visualize a white (1-2,High Priestess) light coming from the Center of the Circle and all the (1-2,High Priestess) seeds take on it's light.) (1-2,Shadow Hawk) I place within my seed the desire for finances to meet my needs. (1-2,Shadow Hawk) I placw within my seed the desire for good fortune for my children, (1-2,Shadow Hawk) both natural and stepchild. (1-2,Shadow Hawk) Willow, do you have a desire? (1-10,Dave) merry meet everyone! (1-2,Shadow Hawk) Merry Meet Dave, Take a seed from the hand of the God, and... (1-2,Shadow Hawk) place your desire for the coming year in it. (1-2,Shadow Hawk) Many Blue Sparks, please do the same within the Circle (1-10,Dave) Aye, that I will do... (1-3,Willow) I place within my seed the desire to fill our new home with love and the promise of a marriage filled with beauty and wonder. (1-2,Shadow Hawk) So mote it be Willow! (1-3,Willow) So mote it be! (1-2,Shadow Hawk) many Blue Sparks? (1-1,Many Blue Sparks) I place within my seed the desire for a path that leads from darkness. (1-2,Shadow Hawk) So mote it be! (1-1,Many Blue Sparks) So mote it be! (1-2,Shadow Hawk) Then we continue (1-2,Shadow Hawk) OP/name High Priestess (1-2,High Priestess) (everyone chant verbally with me while holding their seed) (1-2,High Priestess) (all chant with me verbally)

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(1-2,High Priestess) Eko, Eko, Azarak, (1-2,High Priestess) Eko, Eko, Zomelak, (1-2,High Priestess) Eko, Eko, Cernunnos, (1-2,High Priestess) Eko, Eko, Aradia! (1-2,High Priestess) Eko, Eko, Azarak, (1-2,High Priestess) Eko, Eko, Zomelak, (1-2,High Priestess) Eko, Eko, Cernunnos, (1-2,High Priestess) Eko, Eko, Aradia! (1-2,High Priestess) Eko, Eko, Azarak, (1-2,High Priestess) Eko, Eko, Zomelak, (1-2,High Priestess) Eko, Eko, Cernunnos, (1-2,High Priestess) Eko, Eko, Aradia! (1-2,High Priestess) Darksome Night and shining Moon, (1-2,High Priestess) East, then South, then West, then North, (1-2,High Priestess) Hearken to the Witch's Run, (1-2,High Priestess) Here we come to call thee forth! (1-2,High Priestess) Earth and water, air and fire, (1-2,High Priestess) Wand and pentacle and sword, (1-2,High Priestess) Work ye unto our desire, (1-2,High Priestess) Hearken ye unto our work! (1-2,High Priestess) Cords and censer, scourge and knife, (1-2,High Priestess) Powers of the witch's blade, (1-2,High Priestess) Waken all ye unto life, (1-2,High Priestess) Come ye as the charm is made! (1-2,High Priestess) Queen of heaven, Queen of Hel, (1-2,High Priestess) Horned Hunter of the night, (1-2,High Priestess) Lend your power unto the spell, (1-2,High Priestess) And work our will by magic rite! (1-2,High Priestess) In the earth and air and sea, (1-2,High Priestess) By the light of Moon or Sun, (1-2,High Priestess) As we do will, so mote it be. (1-2,High Priestess) Chant the spell and be it done! (1-2,High Priestess) Eko, Eko, Azarak, (1-2,High Priestess) Eko, Eko, Zomelak, (1-2,High Priestess) Eko, Eko, Cernunnos, (1-2,High Priestess) Eko, Eko, Aradia! (1-2,High Priestess) Eko, Eko, Azarak, (1-2,High Priestess) Eko, Eko, Zomelak, (1-2,High Priestess) Eko, Eko, Cernunnos, (1-2,High Priestess) Eko, Eko, Aradia! (1-2,High Priestess) Eko, Eko, Azarak, (1-2,High Priestess) Eko, Eko, Zomelak, (1-2,High Priestess) Eko, Eko, Cernunnos, (1-2,High Priestess) Eko, Eko, Aradia! (1-2,High Priestess) so mote it be! (1-2,Diana) Now Children, Take your seed and plant it in my Forest, (1-2,Diana) that it will grow strong throughout the year. (1-2,Diana) Dionysus, Come to Me, for it is time. Take up your (1-2,Diana) lance and Fill my Grail. I, your Queen, command it. (1-2,Diana) As the Lance is to the God (1-2,Diana) So the Chalice is to the Goddess (1-2,Diana) And when the Two are One (1-2,Diana) The Greatest Magic is begun. (1-2,Dionysus) Brothers and Sisters, come, for now it is time to drink (1-2,Dionysus) and eat.

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(1-2,Dionysus) (passing wine and cakes) (1-2,Shadow Hawk) Drink from your chalice and eat of your bread, (1-2,Shadow Hawk) saving some for offering after the ritual to the Lady. (1-2,Shadow Hawk) This is the place where we sit and relax in the presense of the Gods.... (1-2,Shadow Hawk) Welcome to the first Full Moon of Spring! (1-3,Willow) Blessed be, friends! (1-1,Many Blue Sparks) Blessed be! (1-2,Shadow Hawk) Blessed Be Willow, (toasting Willow's new home and honey) (1-10,Dave) Blessed Be, everyone! (1-3,Willow) I would like to, while in this sacred space, (1-3,Willow) thank the divine intervention of Aphrodite! (1-3,Willow) She introduced Craig and I (1-2,Shadow Hawk) Willow, do you know her verse in that great pagan classic, (1-2,Shadow Hawk) Gimme that Old Time Religion? (1-3,Willow) and, thankfully, my life will never be the same! (toast to Aprodite!) (1-2,Shadow Hawk) (raising chalice to Aphrodite) (1-3,Willow) Can you hum a few bars? (1-2,Shadow Hawk) Hmmmmmmmmmm.... (1-2,Shadow Hawk) We will worship Aphrodite, (1-2,Shadow Hawk) Tho she seems a little flighty (1-3,Willow) oh, no (1-2,Shadow Hawk) Coming naked in her Nightie, (1-2,Shadow Hawk) And that's Good enough for me! (grin) (1-3,Willow) Oh, Gods! (1-2,Shadow Hawk) Yes Goddess? (1-1,Many Blue Sparks) Hee! (1-10,Dave) Tiss a nice ryme there shadow Hawk. (1-2,Shadow Hawk) (pouring more Wine for everyone) (1-2,Shadow Hawk) Dave, there are about 200 or so verses... (1-3,Willow) Hey, this may be a Spring ritual, but I'm engaged! (1-2,Shadow Hawk) my favorite is the one that goes... (1-2,Shadow Hawk) We will worship like the Druids (1-2,Shadow Hawk) Drinking strange fermented fluids (1-2,Shadow Hawk) Running Naked through the woods (1-2,Shadow Hawk) and that's good enough for me! (1-2,Shadow Hawk) (Gimme that old time religion....) (g) (1-3,Willow) MY favorite goes... (1-2,Shadow Hawk) Willow, engaged in what? (1-3,Willow) Here's to the god of discord, (1-3,Willow) while this may not rhyme (1-10,Dave) Don't worry Willow, so are we (my Lady and I that is)! (1-3,Willow) or even make any sense, (1-3,Willow) it's good enough for me1 (1-2,Shadow Hawk) heh heh heh (1-1,Many Blue Sparks) :) (1-3,Willow) Right now?!? (1-10,Dave) now what? (1-2,Shadow Hawk) Of course! (g)

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(1-2,Shadow Hawk) Hmmm.... (1-2,Shadow Hawk) We will worship mighty Thor, (1-2,Shadow Hawk) Tho he leaves the maidens sore (1-2,Shadow Hawk) They keep coming back for more, (1-3,Willow) not agin... (1-2,Shadow Hawk) and that's good enough for me! (1-2,Shadow Hawk) Not again? That brings us to.... (1-2,Shadow Hawk) Oh the Christians are a hummin, (1-2,Shadow Hawk) cause they say their God's a comming (1-2,Shadow Hawk) Our God Came and keeps on Commin (1-2,Shadow Hawk) And that's good enough for me! (1-1,Many Blue Sparks) (1-2,Shadow Hawk) (gotta love them Spring Fertility rituals! (g) (1-10,Dave) Everyone, sorry for the tardiness, but will rejoin at another time... (1-2,Shadow Hawk) Blessed Be Dave (cutting a doorway out) (1-10,Dave) b.b. (1-1,Many Blue Sparks) BB, D! (1-2,Shadow Hawk) Ok, guess it is time to wrap it up. (1-2,Shadow Hawk) (standing up in V.R. Circle (1-3,Willow) Before wewe're all drunk with Dionysis' wine, we should wrap. (1-1,Many Blue Sparks) Rap, nah I only chanted. (1-2,Diana) Children of the Night, it is time to return to your (1-2,Diana) world. Blessed be thy Feet that have brought you on (1-2,Diana) this path. Blessed be thy knees that have kneeled at (1-2,Diana) the Sacred Altar. Blessed be thy Belly, without which (1-2,Diana) thy kind would not be. Blessed be thy Breast, formed (1-2,Diana) in Strength and Beauty. Blessed be thy Mouth, that (1-2,Diana) shall speak the Sacred words of Love. (1-2,High Priest) Great Goddess, Huntress of the Night, we thank you for (1-2,High Priest) your works here tonight. Go if you must, Stay if you (1-2,High Priest) will, for we are your adoring Children. (1-2,High Priestess) Great Dionysus, thank you for your laughter and light (1-2,High Priestess) tonight. Blessed be thy Seed, which shall grow over (1-2,High Priestess) the coming year and clothe the face of the Mother in (1-2,High Priestess) Life. Go if you must, Stay if you will, for we are (1-2,High Priestess) your brothers and sisters. (1-2,High Priestess) Willow, will you dismiss the directions, starting in the West? (1-3,Willow) Spirits of the west, we thank you for your help (1-3,Willow) and attendence here tonight. (1-3,Willow) Return to the waters of the Mother. (1-3,Willow) Stay if you will, go if you must. We thank you. (1-3,Willow) Spirits of the South, we thank you for your help and attendence her tonight.

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(1-3,Willow) Return to the fires of creation. (1-3,Willow) Stay if you will, go if you must. We thank you. (1-3,Willow) Spirits of the East, we thank you for your help and attendence here tonight. (1-3,Willow) Return to the warm breezes of new beginnings. (1-3,Willow) Stay if you will, go if you must. We thank you (1-3,Willow) Spirits of the North, we thank you for your help and attendenct here tonight. (1-3,Willow) Return to the cool caves of the Earth. (1-3,Willow) Stay if you will, go if you must, We thank you. (1-3,Willow) So mote it be. (1-2,High Priestess) SO mote it be! (1-2,High Priest) I move to the North, and walking widdershins, the Circle of Fire subsides (1-2,High Priest) behind me. (1-2,High Priest) Down down into the ground, never more to be found... (1-2,High Priest) down down into the ground, out to the edge of the covenspace. (1-2,High Priest) Returning to the north, I face the Circle... (1-2,High Priest) The Circle is Open, but Unbroken, Merry Meet, Merry Part, and Merry Meet again! (1-2,High Priest) Blessed Be! (1-3,Willow) Blessed Be! (1-1,Many Blue Sparks) Blessed Be! (1-2,Shadow Hawk) Blessed Be Willow and Many Blue Sparks!

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CompuServe Full Moon Ritual Aug 1992 HPS- Jehana HP - Shadow Hawk

(1-8,Shadow Hawk) Lady Jehana, wilt thou call the sacred rite to order? (1-5,Jehana) Lord Shadow Hawk, we are ready to begin.

(1-8,Shadow Hawk) All, please take a moment to draw some deep breaths... (1-5,Jehana) I assume all have their glass of beverage, and piece of bread/crackers. Take a moment to relax, using regular, patterned breaths... Feel all parts of your body, from toes to head, gradually relax... a blue glowing field surrounds you... the blue glowing field slowly grows to surround your room... the blue glowing field slowly grows to encompass the town/city you live in... the blue glowing field slowly grows to encompase the landscape... the blue glowing field slowly grows to encompass North America... and each of you connect in with the fields of all the others... the blue glowing fields of all the others here within Circle... Feel its energies spinning from East... to South... to West... to North... and re-connecting with East again.

(1-8,Shadow Hawk) in your minds, please face the East.... Robin's egg blue, pure and clean Hail, oh denizens of the East! Of Air; of incense smoke Winged Ones, riding the wind Join us, if you will Sharp discernment Tool of our Mind.. Hail; and Welcome!

(1-5,Jehana) In your minds, please face the South... Fire-bright red, rich with power Hail, oh denizens of the South! Of Fire; of flickering matches; of salamanders that rage and burn and sear Join us, if you will Passion and Will Tools of our hand... Hail; and Welcome!

(1-8,Shadow Hawk) In your minds, please turn and face the West...

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Aquamarine Green, bursting with power Hail, oh denizens of the West! of Water; of Cauldron deep; Of Undines that ride the waves Join us, if you will Emotions and feelings Tools of our Heart.. Hail; and Welcome!

(1-5,Jehana) In your minds, please turn and face the North... Dirt brown, rich with humus Hail, oh denizens of the North! of earth; of rock and leaf and root; of gnomes that burrow industriously below Join us, if you will Centered and firm Heart of our roots... Hail; and Welcome!

(1-8,Shadow Hawk) Blessed Goddess, Queen of Heaven and Earth, You with the Stars in your eyes, and love in your heart... Descend to this our Circle on your Night of Power.

(1-5,Jehana) I am the Lady of the starry heavens I am she who is the Mother of all living things I have worked the landscape into mountains lay the waters into their ocean beds, and set the winds in their course. Every snowflake, every speck of soil or sand Bears my imprint. My countenance appears in the faintest flicker, and the largest star; The Universe is My handiwork. I am She who consoles the sorrowful, and I am She who tends to the sick. I bring solace to those in life, and peace and understanding in death. I am the changing Goddess -- Maiden, Mother, and Crone -- The Hag hidden deep within... I have been to the Underworld, and I have Returned. Let there be beauty and strength, Power and compassion, Honor and humility, Mirth and reverence within you. And you who seek to know Me, To feel My spirit Come before Me with a sincere heart, burn incense upon my altar Listen and be still: Know that your seeking and your yearning will avail you not, Unless you know the Mystery: For if that which you seek,

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you find not within yourself, You will never find it without. For Behold: I have been with you from the beginning, and I am that which is attained at the end of desire.

(1-8,Shadow Hawk) Blessed Be!

(1-8,Shadow Hawk) By the Flame that burneth bright O' Horned One! We call thy name into the night, O' Ancient One! Thee we invoke, by the moon-lit sea, by the standing stone and the twisted tree. Thee we invoke, where gather thine own, by the nameless shrine forgotten and alone. Come where the round of the dance is Trod. Horn and Hoof of the Goatfoot God! By moon-lit meadows on dusky hill, when the haunted wood is hushed and still. Come to the charm of the chanted prayer. As the moon bewitches the midnight air, evoke thy powers, that potent bide. In shining stream and the secret tide, in fiery flame by starlight pale, in Shadowy host that rides the gale, and by the fern-brakes fairy-haunted of forest wild and woods enchanted. Come! O' Come! To the heart-beat's drum! When the broad white moon is climbing slow. Through the stars to the heaven's height. We hear thy hoofs on the wind of night! As black tree-branches shake and sigh, By Joy and terror we know thee nigh, We speak the spell thy power unlocks, At Solstice, Sabbat, and Equinox. Word of Virtue the veil to rend, From Primal Dawn to the wide World's end, Since time began, the blessings of Pan Blessed be in strength and love, Blessed be, wher'ere we rove, Vision fade not from our eyes Of the Pagan Paradise. Past the gates of Death and Birth, Our inheritance of Earth. From our soul the song of Spring Fade not in our wandering, Our life is one, By blackest night or the noonday Sun. Eldest of Gods on thee we call, Blessing be on thy Creatures all. I call upon thee, O' Ancient Horned One Who art the Comforter and the Consoler of Men I call upon thee, O' Great God of the Witches. Ruler of the Sabbat, Lord of the Wild Woods, I call upon thee in the Name of your Lady, Come out of the North upon

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the back of the Winds. And join the Lady Cerridwin at this Holy Sabbat/Esbat. I call thee by thy most ancient name Cernunnos.

(1-5,Jehana) This is Fullmoon August... This is the season of Abundance... and out of Wisdom in accessing that Abundance... Knowing the difference between what we Want... And what we Need... Bearing this in mind.. each of us will have a chance... to mention something or several somethings we need... Please feel free to speak...

(1-6,Al) I ask that I learn patience, to accept others for what they are and to hear their thoughts and learn their wisdom.

(1-5,Jehana) I ask for continued self-growth and self-acceptance

(1-1,Helen) I ask for freedom from fear of abundance.

(1-5,Jehana) I ask for a cure for AIDS, and for ongoing treatments for those who are in need. I ask for an understanding of environmental issues which face this planet.

(1-5,Jehana) Hold the image of the things, concepts, ... and ideas you need; .... and that your friends in Circle need... Feel the energy grow and flow... feel the power flow and grow... feel yourselvs enveloped by a tree... by a hazel tree... Turn towards the Lord and Lady... and ask... in Perfect Love and in Perfect trust we stand before Thee... Feel the energy and Power grow... each root and trunk and limb... of that hazel tree... Raise your hands, gradually... with the energy... Prepare to send... One... Two... THREE!!!! And, note, what you send out returns to you.

(1-5,Jehana) Now... Visualize before you an onion fresh from the harvest... Visualize your athame slicing it horizontally... See before you the white disc of the Full Moon...

(1-8,Shadow Hawk) Visualize before you a second onion fresh from the harvest...

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Visualize your knife slicing it vertically... See before you the East and West facing crescents of the Waxing and Waning Moon.

(1-5,Jehana) Now, take your glass of chosen beverage: (for blessing of that beverage)... In balance we stand

(1-8,Shadow Hawk) Night and Light

(1-5,Jehana) In balance we stand

(1-8,Shadow Hawk) Chalice and Blade

(1-5,Jehana) In balance we stand

(1-8,Shadow Hawk) Cerridwyn and Herne

(1-5,Jehana) Drink ye of the Waters of Darkness

(1-8,Shadow Hawk) Drink ye the Waters of LIFE!

(1-5,Jehana) (pause to take a sip)

(1-5,Jehana) Now, take your plate of bread:

(1-8,Shadow Hawk) As the Wheel turns

(1-5,Jehana) My crops appear

(1-8,Shadow Hawk) As the Wheel turns

(1-5,Jehana) My crops grow high

(1-8,Shadow Hawk) As the Wheel turns

(1-5,Jehana) My harvest comes through

(1-8,Shadow Hawk) Feast ye on the grains of My Endeavors

(1-5,Jehana) Feast ye on the Wheel of Life!

(1-5,Jehana) (Pause to eat of the bread)

(1-8,Shadow Hawk) Oh Horned One, May ever your call ring across the hills, fields and woods deep Calling again to her Children to Dance by her Light! Now we thank you for your aid, And bid thee safe journey to your Sacred Glades... Blessed Be

(1-5,Jehana) Bright Lady; Maid, Mother Crone... Lady Cerridwyn... We thank thee for your aid;

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we thank thee for your abounding love and compassion we thank thee for your Wisdom... we bid thee safe journey to your Sacred Glades....

(1-8,Shadow Hawk) Please turn and face the East in your minds... Winged Ones... Intellect Bright.. Tool of our mind Eastern Air, we thank and acknowledge you.

(1-5,Jehana) Please turn and face the South in your minds... Salamanders... Passion and Will... Tools of our hands... Southern Fire, we thank and acknowledge you.

(1-8,Shadow Hawk) Please turn and face West in your Minds... Undines, Emotion and Drive.. Tools of our Hearts.. Western water, we thank and acknowledge you.

(1-5,Jehana) Please turn and face North in your minds... Gnomes... Centered and Firm... Heart of our roots... Northern Earth, we thank and acknowledge you.

(1-5,Jehana) Around you now, sense the blue glowing field... the blue glowing field that connects all of you together... across North America... Feel its energies spinning... from East... to North... to West... to South... to East... Feel the energies unwinding.... Sense your bodies re-absorbing the Energies of the Circle... spiralling in... into your room... The blue glowing field... a part of your body... Take it in... Let all return to as it has been.

(1-8,Shadow Hawk) Fire Seal the Circle Round, Let it fade beneath the ground... let all things be as they were since the Beginning of Time.

(1-5,Jehana) Merry meet... and merry part... and merry meet again!

(1-8,Shadow Hawk) Merry meet! Blessed Be, Jehana.

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COMPUSERVE NEWAGE FORUM - ONLINE FULL MOON RITUAL - FEBRUARY 1993

(Jehana) Sit calmly, breath with relaxation.. Let the cares and stresses of the day wear off... let the cares and stresses flow away from you.. Feel yourself surrounded by a warm and gentle orb... of blue-white light... Gentle, restful, protective... Feel it expand... Feel it connect with your friends and companions within Circle... Feel it Circle around you; around all of us... East, to South, to West, to North... To East again. (visualize: face to the east): Hail, powers of Air!! We invite you to our Circle A breath of air A morning's gentle breeze -- Forethought and knowledge, Hail & Welcome! (Rilla) (Face to the South): Oh spirits of the South... Ancient ones of Fire... I call you to attend this Circle... Charge this by your powers... Hail and Welcome! (Jehana) (Face to the West): Hail, powers of Water!! We invite you to our Circle A drop of dew The evening's tidal sweep -- Hail & Welcome!! (Rilla)(face to the North): Hail, oh powers of the Earth... Ancient ones of Gaia born... I call upon you to attend this Circle... Charge this by your powers, Old Ones... Hail! and Welcome! (Jehana) Invoke into your heart and into this our Circle The bright Lady of New Beginnings. The Maiden who sings the joys of Spring to come The Mother who brings nurturance, love and guidance. Hail, bright Lady; we welcome thee!!! Invoke into your heard and into this our Circle The Oak King Growing as a sapling Growing strong. A child at heart, learning, searching, in true Discovery. Hail, bright Lord; we welcome thee!! According to Sun Bear, this Moon is the Moon of Rest and Cleansing, following upon the Moon of Earth Renewal. The animal is the Otter, and the plant, the Quaking Aspen. Its mineral is silver. In the Celtic tree calendar, as reported by Graves, this full Moon falls in the month of Luis, signified by the Rowan tree, and by the Tourmaline. Its attribute is Quickening. Those who follow astrology know this is the month of Aquarius, the Water Bearer; the fixed sign of Air. According to Z Budapest, the Full Moon aspect of February is the red and cleansing wild Moon. Life quickens now. It is

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a time of purification, of growth, of the stimulation of all living things. It is a healing time. It brings in the wind of the New. Its flower: the primose and the violet. Its animal: the duck and the otter. Its stone: the amethyst. It is appropriate at this time to do workings; workings for things we may wish to see in our lives, and in the world in general. It is a time for healing. It is a time for growth. I ask each of you to think of those things you wish to work on,-- you may speak or keep them silent, as you will... Speak first of new beginnings and things of growth for the world at large. Then, speak of those new beginnings and things of growth and healing for people or events closer to home. And, yes, speak of those beginnings and things of growth for you yourself. After we finish mentioning all of our workings, we will repeat a phrase -- visualize the energy, through the hand of the Goddess, flowing into the things we seek, imbuing them with constructive energy. (Please note that most Witches consider it unethical to work healings or other magic for specific people without first asking their permission). (When I start doing the chant (which begins with "We all come from the Goddess"), others may copy me, or jump ahead if they are familiar with it... I will tell you when to visualize the energy peaking.) -- mention things in your mind or in print that you wish to allow to grow/heal: (Rilla) I wish for a healing ... of the youth of this country... that they may find the peace that they need... to learn to live in harmony... and to be the "future" of this world... and for myself the patience... to wait for direction... in my life path... and a healthy mind and body.. for the coming year. (Jehana) I wish for the earth's healing... the pain in the environment to be turned around... an understanding of the nature of this planet upon which we live. I wish to know and be known by love and compassion. (Ardelia) I wish for this world..... the ability to be calm... as we learn to work with each other..... the earth..... and ourselves. (Jehana) We all come from the Goddess And to her we shall return Like a drop of rain Flowing to the ocean. (Rilla) We all come from the Goddess.. and to her we shall return... Like a drop of rain...

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Flowing to the ocean. (Jehana) We all come from the Goddess And to her we shall return Like a drop of rain Flowing to the ocean. (Rilla) We all come from the Goddess... and the her we shall return... Like a drop of rain... Flowing to the ocean. (Jehana) Feel the energy; rising up; rising up; rising up! Drink in the energy... Take your glass of water, know that it is energized, and drink! Take a quiet moment to pause and reflect. Oak King, Sapling growing strong... Playful lord, in the growing time of your cycle... Thank you for your presence here... Hail, and Farewell! Bright Maiden, singing your songs of Spring nearly afoot... Gracious Mother, You of love and nurturance and guidance.. We thank you for your presence here.. We thank you for your blessings... Hail, and Farewell!! Powers of Air! We thank you for your fresh breath! Hail, and Farewell! (Rilla) Powers of Fire! We thank you for you strength! Hail and Farewell! (Jehana) Powers of Water! We thank you for your healing compassion! Hail, and farewell! (Rilla) Powers of the Earth! We thank you for your sustenance and nurturance! Hail and farewell! (Jehana) The blue-white glow that surronds us all... begins to retract... slowly, slowly... Fire seal the Circle round Let it fade beneath the ground Let all things be as they were Since the beginning of time. Merry Meet, Merry Part, and Merry Meet Again! (Rilla) Blessed Be! (Jehana) (The Ritual has concluded; Bright Blessings; Blessed Be!)

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CompuServe Full Moon Ritual of July 13, 1992 (1-4,Shadow Hawk) We are gathered together in this Ritual of the Full Moon, where we join and pay homage to the Divine Mother, Mother of us all. From the corners of the Country, I send my Will, starting in the North I cast a line of Fire around the country, moving Eastward, then South, Then West, and Back to the North. We are encompassed in a circle of Fire that protects our Sacred Space. (1-4,Shadow Hawk) Let us gather and call the Spirits of the 4 directions to come and join us in this our Rite. (1-4,Shadow Hawk) Please face your thoughts to the West. Hail to the Lord of the West, Poseiden, Scaled God of Water, Ruler of the Deep, Master of Wave and Fin, I bid thee come to our Circle and worship at the feet of the Lady. Be Here Now! (1-4,Shadow Hawk) Now, turn your thoughts to the North... Hail to the Lord of the North, Cernunnos, Horned God of Earth, Ruler of Life, Master of Leaf and Earthbound creature, I bid thee come to our Circle and worship at the feet of the Lady. Be Here Now! (1-4,Shadow Hawk) Please turn your thoughts to the East... Hail to the Lord of the East, Quetzalcoatl, Feathered God of Air, Ruler of Wisdom, Master of Wind and Winged, I bid thee come to our circle and worship at the feet of the Lady. Be here Now! (1-4,Shadow Hawk) Now, turn your thoughts to the South... Hail to the Lord of the South, Apollo, Brilliant God of Fire, Ruler of Inspiration, Master of Light and Spirit, I bid thee come to our circle and worship at the feet of the Lady. Be Here Now! (1-4,Shadow Hawk) The Circle is cast, we are in the space between the worlds, where Time and Space cease to exist. Let none disturb the boundaries without dire cause. (1-4,Shadow Hawk) Now we turn out thoughts to the Divine Consort, the Horned God. Hail to the God as one, Consort, Father, Son. I bid thee come to the Circle of Life, and worship at the feet of Our Lady. Be Here Now! (1-4,Cernunnos) Now join me as I call my Love, she in who's light we are here... Hail to Our Lady, in whose eyes the stars do shine forth and upon whose brow the Moon doth ride. Lady, your children call to you from within your Sacred Space. We bid you come and let us Feel your touch. You who will deny your children naught. We are at your feet in Wonder and Awe. Welcome to this your Circle.

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(1-4,Cernunnos) We are in the Place between the Worlds, Beyond Time and Space, and in the presence of the Goddesses and Gods. Let none leave this space without grave cause. (1-4,Cernunnos) Welcome the Divine Lady, Gracious Goddess and Mother of us all. I call upon thee, Mighty Mother of us all, bringer of all fruitfulness; by seed and root, by stem and bud, by leaf and flower and fruit, by life and love do I invoke thee to descend upon the body of this thy Circle and thy Priestesses. (1-4,Cernunnos) Hail Aradia! From the Almathean horn Pour forth thy store of love; I lowly bend before thee, I adore thee to the end, with loving sacrifice thy shrine adorn. Thy foot is to my lip, my prayer upborne upon the rising incense smoke; then spend thine ancient love, O Mighty One, descend to Aid me, who without thee am forlorn. (1-4,Cernunnos) Thou art the Mother Darksome and Divine, Yours the scourge and yours the Kiss, the Five-point star of love and bliss, bless us with your sign. (1-4,Cernunnos) Listen to the words of the Great Mother, she whom of old was also called among men Artemis, Astarte, Athena, Dione, Melusine, Aphrodite, Cerridwen, Dana, Arianrhod, Isis, Brid, and by many other names. (1-4,Cernunnos) "Whenever you have need of any thing, once in the month, and better it be when the Moon is full, then shall ye assemble in some secret place and adore the spirit of Her, who is Queen of all witches. There shall ye assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets, to these will She teach things that are yet unknown. And ye shall be free from slavery, and as a sign that ye be really free, ye shall be naked in your rites, and ye shall dance, sing, feast, make music and love, all in Her praise. For Hers is the secret door that opens upon the Land of Youth, and Hers is the cup of the wine of life, and the Cauldron of Cerridwen, which is the Holy Grail of Immortality. She is the Gracious Goddess, who gives the gift of Joy unto the hearts of Man. Upon Earth, She gives knowledge of the spirit eternal, and beyond death, She gives peace, and freedom, and reunion with those who have gone before. Nor does She demand sacrifice, for behold, She is the Mother of all living, and her Love is poured out upon the Earth." (1-4,Cernunnos) Hear ye the words of the Star Goddess, she in the dust of whose feet are the hosts of Heaven, and whose body encircles the Universe. (1-4,Cernunnos) "She who is the beauty of the green Earth, and the white Moon among the stars, and the mystery of the

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waters, and the desire of the hearts of man, calls unto thy soul. Arise, and come unto Her. For She is the soul of Nature, who gives life to the universe. From Her all things proceed, and unto Her all things must return, and before Her face, beloved of Gods and of men, let thine innermost divine self be enfolded in the rapture of the infinite. Let Her worship be within the heart that rejoiceth, for behold, all acts of love and pleasure are Her rituals. And therefore let there be beauty and strength, power and compassion, honor and humility, mirth and reverence within you. And thou who thinkest to seek for Her, know thy seeking and yearning shall avail thee not, unless thou knowest the mystery, that if what thou seekest thou findest not within thee, then thou shalt never find it without thee. For behold, She has been with thee from the beginning, and She is that which is attained at the end of desire." Absorb Her Blessings and her words. Feel them resonate in your core.

(1-4,S.H.) If there are any here that have a petition to bring before the Lady, please do so now. If there are any objects to be charged, please bring them forth now. (1-3,S.H.) Now is the time for the Great Rite. Please take your knife in one hand...and your chalice in the other. Place the tip of the knife in the chalice and say, "As the chalice is to the Woman So the Athame is to the Man And when the two become one, The greatest magic is begun!" Now dip your atheme into the chalice to energize the lifeforce within it. Blessed Be, So mote it be! (1-3,S.H.) Now, take the Atheme (knife) over the bread/cake.. (1-3,S.H.) Lady, we come before you with love in our heart and awe in our eyes, asking you to give us your blessings and pour your blessings on the fruit of the vine and the field, that we may be filled with your blessings. So mote it be, Blessed be! (1-3,S.H.) Draw a pentagram on the bread with the knife. Now, eat of the bread and drink of the wine, saving some portion for offering to the creatures of the Lady later. (1-3,S.H.) Now it's time to bid farewell to the Lady and the Lord.

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(1-3,S.H.) Hail Mother of us all, we thank you for attending this our Rite, and for your blessings and love that you have poured forth upon us your children. Blessed be thy Name. (1-3.S.H.) Hail Lord of the Dance, we thank you for attending this our Rite, and for your presence and love that you have poured forth upon us your children. Blessed be thy Name. (1-3,S.H.) Now we turn our attention to the South Hail Lord of the South, Lord of Fire, we thank you for your presence and the Light and warmth that you shed upon us. Farewell and Blessed Be. (1-3,S.H.) Now we turn our attention to the East.... Hail Lord of the East, Lord of Air, we thank you for your presence and the Air that you bring to us that life may be sustained. Farewell and Blessed Be. (1-3,S.H.) Now we turn our attention to the North.... Hail Lord of the North, Lord of Earth, we thank you for your presence and the harvest from your fields that feed and shelter us. Farewell and Blessed Be. (1-3,S.H.) Now we turn our attention to the West.... Hail Lord of the West, Lord of Water, we thank you for your presence and the blood of your body to slake our thirst and the thirst of the fields. Farewell and Blessed Be. (1-3,S.H.) Now I send my Will to the North, and I walk the circle... Circle of Fire, I quench your thirst... Down down into the ground... Nevermore to be found... Spread your life throughout the land... That all may feel your blessing. So Mote it Be! Blessed Be! The Circle is Open, Merry Meet, Merry Part, and Merry Meet again! (1-3,S.H.) Blessed Be all!

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CompuServe Full Moon Ritual of Monday, June 15, 1992 (1-3,S.H.) My Lady Otterkin, wilt thou begin the Lady's Rite?

(1-4,Otterkin) This is the time of fullness, the flood tide of power, when the Lady in full circle of brightness rides across the night sky. This is the time of the bearing of fruits, of changes realized. The Great Mother, Nurturer of the world which is Herself, pours out her love and her gifts in Abundance. The Hunter draws near to the Brilliant One, She who awakens yearning in the heart and is the end of desire. We who look on her Shining face are filled with love. Merry Meet.

(1-3,S.H.) By the Spirits of Air and Fire I do cleanse this space.

(1-6,Otterkin) By the Creatures of Water and Earth I do cleanse this space.

(1-3,S.H.) (visualize a circle filled with incense smoke... (while Otter and I walk the circle with lit incense, sprinkling water and salt to purify the area) Will the Caller of the North, Call forth!

(1-7,Jeff) Hail, of the mountains, of the North, far above the earth... Whose core yet reaches the center... we ask you, guardians, to attend our Circle... Lend us your steadfastness... Hail! And well Met!

(1-3,S.H.) Hail and Well Met!

(1-6,Otterkin) Hail and Well Met!

(1-3,S.H.) Will the Caller of the East, Call Forth!

(1-7,Jehana) Hail, spirits of the Air, wisps and eddies of wind... Sweeping the world with freshness... thought, contemplation, and wisdom... we ask you, guardians, to attend our Circle... Lend us your airy wisdom... Hail! And well Met!

(1-3,S.H.) Hail! And well Met!

(1-6,Otterkin) Hail and Well Met!

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(1-3,S.H.) Will the Caller of the South, Call forth!

(1-3,Shadow Hawk) Hail Spirits of Fire, Noonday Sun... Lion of Summer, Heating and Lighting us against the Cold of Death We call upon you, of Fiery ones to attend our Circle... Lend us your Fiery Passion... Hail! And Well Met!

(1-3,S.H.) Hail! And Well Met!

(1-6,Otterkin) Hail! And Well Met!

(1-3,S.H.) Will the Caller of the West, Call Forth!

(1-1,Papa Tom) Spirits of the West, heed our call. Spirits of the West, Spirits of water, attend our Circle. Cleanse us, as rain upon the ocean. Give us guidance and wisdom as we go between the worlds. Guardians in the West, attend our Circle. Hail! And well Met!

(1-3,S.H.) Hail! And Well Met!

(1-6,Otterkin) Hail! And Well Met!

(1-6,Otterkin) I conjure and cast thee, Circle of Power, that this may be a time that is not a time, in a place that is not a place, on a day that is not a day, We are safe between the worlds where Night and Day, Birth and Death, Joy and Sorrow, meet as one.

(1-3,S.H.)I invoke thee and call upon thee, Lady and Mother of us all, bringer of all fruitfullness. By seed and root, by bud and stem, by leaf and flower and fruit, by life and love do I invoke thee to descend upon the body of this thy servant and priestess. Hail Aradia! From the Amalthean Horn pour forth thy store of love. I lowly bend before thee, I adore thee to the End. Thy foot is to my Lip, my prayer upborne upon the rising incense smoke. Send Thine ancient love, oh Mighty One, descend to aid us, who without thee are forlorn.

(1-6,Otterkin) Of the Mother Darksome and Divine, Mine the scourge, and mine the Kiss, the five-point star of Love and Bliss, so I charge you with this sign. (Visualize a pentagram drawn in cool flame before you.)

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(1-3,S.H.) Listen to the words of the Great Mother, She who is also called among men Astarte, Dana, Arianrhod, Isis, Demeter, Mary, Aradia, and by many other names.

(1-4,ARADIA) Whenever you have need of any thing, once in the month, and better it be when the Moon is full, then shall ye assemble in some secret place and adore the spirit of me, who am Queen of all witches. There shall ye assemble, ye who are fain to learn all sorcery, yet have not won its deepest secrets, to these will I teach things that are yet unknown. And ye shall be free from slavery, and as a sign that ye be really free, ye shall be naked in your rites, and ye shall dance, sing, feast, make music and love, all in my praise. For mine is the secret door which opens upon the Land of Youth, and mine is the cup of the wine of life, and the Cauldron of Cerridwen, which is the Holy Grail of Immortality. I am the Gracious Goddess, who gives the gift of Joy unto the hearts of Man. Upon Earth, I give knowledge of the spirit eternal, and beyond death, I give peace, and freedom, and reunion with those who have gone before. Nor do I demand sacrifice, for behold, I am the Mother of all living, and my Love is poured out upon the Earth."

(1-3,S.H.) Hear ye the words of the Star Goddess, She in the dust of whose feet are the hosts of Heaven, and whose body encircles the Universe.

(1-4,CERRIDWEN) I who am the beauty of the green Earth, and the white Moon among the stars, and the mystery of the waters, and the desire of the hearts of man, call unto thy soul. Arise, and come unto me. For I am the soul of Nature, who gives life to the universe. From me all things proceed, and unto me all things must return, and before my face, beloved of Gods and of men. Let thine innermost divine self be enfolded in the rapture of the infinite. Let my worship be within the heart that rejoiceth.

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For behold, all acts of love and pleasure are my rituals. And therefore let there be beauty and strength, power and compassion, honour and humility, mirth and reverence within you. And thou who thinkest to seek for me, know thy seeking and yearning shall avail thee not, unless thou knowest the mystery, that if that which thou seekest thou findest not within thee, then thou shalt never find it without thee. For behold, I have been with thee from the beginning, and I am that which is attained at the end of desire."

(1-3,S.H.) (Take this time to meditate on the Fullness of the Mother... And also on what is said in the Charge we have just been given, for truely... You will never find it without thee, but only within thee.)

(1-3,S.H.) Now we come to the time of power, for the Moon is Full and we are gathered here in Her Circle, so we shall raise the Cone of Power... Visualize a fire in the night and we are together around the fire. The Drums begin a rhythm, subtle but insistant. You begin to sway and move with the full sensual beat, dancing as only spirit can. Around and around the fire you go while the drumming grows faster and louder. You can FEEL the energies gathering, until your hair is flying wild, and your skin crawls with an energy like electricity. You are alive with power! Join hands and chant with us: "Circle 'round the fire, to raise a cone of power, to bring what we desire, So mote it be! Circle 'round the fire, to raise a cone of power, to bring what we desire, So mote it be! now SHOUT! Circle 'round the fire, to raise a cone of power, to bring what we desire, So mote it be!"

(1-4,Otterkin) I take this energy and with it I consecrate this Ritual Space, that it shall always be a safe haven for Her Children! I take this energy and offer it to those that need healing. Those that have need, take from it, for I AM She that gives Life and Bounty, I AM the Mother of All! I take this energy, and I return it to the Universe, that there will be fruitfulness throughout the Worlds and all my Children shall benefit."

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(1-6,Otterkin) (Place your knife in front of you and take your chalice in hand) As I raise the chalice, you do likewise. I raise this chalice, symbol of my Eternal Womb, source of All That was and All That will be. (Take your knife, and hold it over the chalice, point down)

(1-3,S.H.) I take this Athame, symbol of my Quickening essense, Life Fire that lights the Chalice within, and with it I Quicken thy fertile womb, O Mother of us all.

(1-6,Otterkin) As the Chalice is to the Goddess, Awaiting the Spark

(1-3,S.H.) And the Athame is to the God, so I enter into your hidden Dark.

(1-6,Otterkin) And when Two becomes one (Dip the tip into the chalice)

(1-3,S.H.) The Greatest magic is begun!

(1-6,Otterkin) Drink from my depths and meditate on them, oh ye who would know of the full Circle of Birth and Death. (Accept our kiss, and taste the wine, saving a small portion for offering later.) I take these cakes, fruit of my fields, and I Bless them and give them to you. Eat, that you may never hunger and think upon my Bounty. (Kiss, and eat the cake, saving a small portion for offering later.) I charge you to remember that some part of this bounty be returned to the Earth, that the cycle will continue. When you return to the World, give of the Bread and Water of Life to my Earth.

(1-3,S.H.) Lady, thank you for attending this your Rite, Blessed Be your Name.

(1-6,Otterkin) Will the caller of the West please thank and dismiss the Guardians?

(1-1,Papa Tom) Spirit of the West, Spirit of Water. We thank you for your guidance. Your love. Your patience. We thank you for attending our circle. We part in love, until we meet again.

(1-6,Otterkin) Will the caller of the South please thank and dismiss the Guardians?

(1-3,Shadow Hawk) Guardians of the South, Spirits of Fire, we thank you for the Illumination that you have brought to this the Lady's

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Circle. As we part, we bid you to hold us safe throughout the day, that we may have light to guide our feet. We bid you farewell until the next time we meet, Hail and Farewell!

(1-6,Otterkin) Hail and Farewell!

(1-6,Otterkin) Will the caller of the East please thank and dismiss the Guardians?

(1-7,Jehana) Guardians of the East; Spirits of the Air We thank you for your contemplation We thank you for your gentle cleansing breezes We bring thanks to you for attending our Circle. We part in love, until we meet again.

(1-6,Otterkin) Hail and Farewell!

(1-3,Shadow Hawk) Hail and Farewell

(1-6,Otterkin) Will the caller of the North please thank and dismiss the Guardians?

(1-7,Jeff) To you who are of the mountains Deep roots; and clear vision we thank you for attending our Circle and lending us your steadfastness we part in love; until we meet again Hail & farewell!!

(1-6,Otterkin) Hail and Farewell!

(1-3,Shadow Hawk) Hail and Farewell!

(1-6,Otterkin) Now I drive the Circle down, down, down (through the wiring) into the ground, and Out to the boundaries of the Universe. The Circle is Open, but never broken. Merry meet, merry part, and merry meet again!

(1-3,Shadow Hawk) Merry meet again!

(1-7,Jeff) Merry meet, merry part, and merry meet again!!!

(1-3,Shadow Hawk) Blessed Be all!

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Compuserve on-line Full Moon Mar. '93

(Shadow Hawk) Ok, we begin.... (Shadow Hawk) see the darkness of the night settling in around you.... (Shadow Hawk) and gradually as your eyes adjust you find yourself in (Shadow Hawk) the woods, and the sound of the night creatures begin to (Shadow Hawk) be heard. (Shadow Hawk) Ahead you see the glow of a fire deep in the woods. it is (Shadow Hawk) a small fire, that you might easily miss, but it pulls you (Shadow Hawk) to it like a compass to the magnet. (Shadow Hawk) As you enter a small clearing, you see around you shadowy figures (Shadow Hawk) robed and moving in the flickering candle light. You feel the (Shadow Hawk) powers of the night begin to stir. (Shadow Hawk) On the horizon, you see the full moon breaking in through the trees... (Shadow Hawk) and you hear the sounds of a small bell. You stand within the circle.. (Shadow Hawk) and one figure breaks away and begins to call to the four directions... (Marc Tripp) Walking to the East of the cirlce and raising my athame. (Marc Tripp) I summon the Guardian of the Gate of Air! (Marc Tripp) King of the Poweres of the East (Marc Tripp) The Sacred Space is thine for this Night! (Marc Tripp) Open for me the Way-Without-Time. (Marc Tripp) Air of Earth, We are One with Thee! (Marc Tripp) Then turning and walking to the south of the circle (Marc Tripp) I raise my Athame. (Marc Tripp) I summon the Guardian of the Gate of Earth! (Marc Tripp) King of the Powers of the South! (Marc Tripp) The Sacred Space is thine for this Night! (Marc Tripp) Open for us the Way-Without-Time (Marc Tripp) Earth of Earth, We are one with thee! (Marc Tripp) Walking to the West..I raise my athame. (Marc Tripp) I Summon the Guardian of the Gate of Water! (Marc Tripp) King of the Powers of the West! (Marc Tripp) The Sacred space is thine for this Night! (Marc Tripp) Open for us the Way-Without-Time. (Marc Tripp) Water of Earch, We are One with Thee! (Marc Tripp) Walking to the North. I raise my athame. (Marc Tripp) I Summon the Guardian of the Gate of fire! (Marc Tripp) King of the Powers of the North! (Marc Tripp) The Sacred Space is thine for this Night! (Marc Tripp) Open For me the Way-Without-Time. (Marc Tripp) Fire of Earth, I we are One with Thee! (Marc Tripp) I then return to my place in the circle. (Shadow Hawk) Two figures break forth and gather the earth/water and fire/air (Shadow Hawk) from the altar where they rest.... (Shadow Hawk) I cleanse and purify this place with the spirits of Earth and Water...

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(Shadow Hawk) I cleanse and purify this place with the creatures of Air and Fire! (Shadow Hawk) I take the Sword of Knowledge and walking to the North, I point (Shadow Hawk) it down do the ground. Cascading rivers of fire flow from it (Shadow Hawk) and I walk the circle in a clockwise fashion... (Shadow Hawk) and as I walk a curtain of fire flairs up behind me, around the (Shadow Hawk) circle I walk. (Shadow Hawk) The Circle is cast, we are in the space between the worlds (Shadow Hawk) in a place that is not a place, in a time that is not a time, (Shadow Hawk) in a space that is not a space. We are in the Sacred Circle. (Shadow Hawk) So Mote it be! (Shadow Hawk) Two figures walk to the altar, and the power surrounds them. (Shadow Hawk) with wure hands they take up the tools of Power, and begin to speak... (Priestess) This is the time of the fulness of the symbol of our Lady , (Priestess) the Moon. All things wax and wane, and on this evening the (Priestess) powers of life, of magic, and of creation are at their (Priestess) highest. This is the time of building, of doing. it is a (Priestess) time when the veil between the mundane world and the strange (Priestess) and beautiful realms of elfhame becomes thin indeed. On (Priestess) this night may one transcend the boundaries of the worlds (Priestess) with ease, and know beauty and enchantment. (Priest) There is a magnificence to this time. The ancients knew well (Priest) of the mysteries of this night, and used them well to build (Priest) and to strengthen themselves.. and to partake of elvish (Priest) adventures of which we can have but little inkling. (Priest) Sensuous , mysterious, magical...beauty in human form, in (Priest) dramatic costume, in solid, soaring architecture, the lithe (Priest) suppleness of our animal brethren, the arrogant magnificence (Priest) of a spectacular landscape. And more.....much more. (Priest) This is a time for weaving of the inchoate into being, of (Priest) spinning the strands of space and of time to bring forth (Priest) Creation. For all does rotate, and turn about upon itself; (Priest) this is a fundamental principle of the universe, and a (Priest) mystery of the greatest magnitude. The Gods know of it and (Priest) we shall also. Weave a spell of Moonlight and fashion with (Priest) it a fabric of pure magical substance. (Priest) There is a challenge and a joy to building, and creating. (Priest) The joyous strife of a just battle, of the cascading passion (Priest) of lovemaking, and even to the birth-pangs in creating a new (Priest) life. there is the peace of Aphrodite that follows such as (Priest) these, a thoroughly fulfilling quietude. And it is easy, (Priest) really. very easy and the most natural of things. (Priestess) This is a time of travelling unseen in the full moonlight, a

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(Priestess) time for hearing of elfin music not made by humankind. It is (Priestess) a time for oneness with the forest, with the mountains, with (Priestess) the eternal and life-giving sea, with the warm rains and the (Priestess) bolt of lightning that creates the very spark of life. It (Priestess) is a time for pilgrimage to the holy of holies, to stand at (Priestess) last before the cauldron of our Lady and to see form, and (Priestess) substance, and being created anew once more. (Priestess) Hear the sound of the Circle Bell... (Priestess) (Repeat after Priestess) (Priestess) All hail, O goddess of the silver-rimmed cauldron. (Rilla) All hail, o goddess of the silver-rimmed cauldron. (Marc Tripp) All hail, O goddess of the silver-rimmed cauldron. (Jim Stay) All hail O Goddess of the silver-rimmed cauldron (Priestess) All hail, thou from whom all does come. (Kammy) all hail, o goddess of the silver-rimmed cauldron. (Many Blue Sparks) All hail, o goddess of the silver rimmed cauldron (Rilla) All hail, thou from whom all does come. (Kammy) all hail, thou from whom all does come. (Jim Stay) All Hail thou from whom all does come (Marc Tripp) All Hail, Thou from whom all does come. (Priestess) On this night do we give salutation to the magic of creation (Priestess) And to the ecstasy of the Gods. (Many Blue Sparks) All hail, thou from whom all does come. (Kammy) on this night doe we give salutation to the magic of creation (I.D.) All hail thou from whom all do3s come (Kammy) and to the ecstasy of the Gods. (Rilla) On this night do we give salutation to the magic of creation (Marc Tripp) On this night do we give salutation to the magic of creation and to the (Marc Tripp) ecstasy of the Gods (Rilla) and to the ecstasy of the Gods! (Priestess) (Smell the rising incense smoke and hear the circle bell) (Many Blue Sparks) On this night doe we give salutation to the magick of creation (Many Blue Sparks) and to the ecstasy of the Gods. (Priestess) O gracious and beautiful goddess, Teach us to weave magic, (Priestess) Show us thy ancient art to bring forth from chaos and from (Priestess) nothingness that which is Being itself teach us to draw from (Priestess) the Moon, to spin and to fashion fabric magical and pure; (Priestess) Insubstantial as dew, yet with the strength of iron. (Priest) O most excellent Lady, teach us of love, and of beauty, and (Priest) of sensuousness. (Priest) Teach us of daring, and of adventure. Show us of the (Priest) building of spells of the spinning and shaping of moonlight. (Priest) Lead our feet in the magical dances of power. Show to us the (Priest) paths between the worlds, To realms strange, and beautiful. (Priest) Lead us through mist and moonlight to places of crystalline (Priest) rainbow light. Groves of enchantment, thy hollow hills of (Priest) magic, and pools and lakes of mystery.

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(Priest) (hear the sounds of the bell) (Priestess) Teach us, O Lady of radiance To speak the language of the (Priestess) wilds, To fly with the freedom of the bird, To live with the (Priestess) power and grace of the feline, To know the ease, the (Priestess) beautiful ease of creating. And to know ecstasy and joy. To (Priestess) stir t he very heights of our being. (Priestess) BLESSED BE ! (Priestess) Prepare for Meditation. (Priestess) We are all seated comfortably on cushions near a large (Priestess) mirror. It is night, and the moon is full. We stand up (Priestess) where we are, and stepping out of our bodies, leave them (Priestess) resting comfortably behind. We go to the mirror and look (Priestess) through; we can see through to the other side and make out a (Priestess) moonlit grassy hill beyond, rising before us, We step (Priestess) through and fins ourselves in a warm moonlit night. a path (Priestess) stretches off to the right across a broad grassy meadow. We (Priestess) look back briefly and see the portal of our mirror, with the (Priestess) candle lights on the other side; it will be here open and (Priestess) waiting for us on our return. We start up the path in the (Priestess) bright, full moonlight... (Priestess) In the distance ahead of us we see forest covered hills, the (Priestess) sky is bright with many stars. the wind moans softly in the (Priestess) tall grasses, there is the smell of pine on the air, on (Priestess) either side the mist lies low upon the ground, we continue (Priestess) across the meadow turning until the forest lies off to one (Priestess) side, ahead of us now we see scattered fruit trees, through (Priestess) which we walk. the grass underfoot is wet with dew, our (Priestess) robes drift in the gentle breeze, the ground begins to rise (Priestess) before us and the air is full of the sounds of night birds (Priestess) and crickets. we move tirelessly up the slight incline, (Priestess) seeming to barely touch the ground, fireflies flicker (Priestess) briefly in the distance as we move through the shadows (Priestess) beneath the trees, our movements almost soundless, patches (Priestess) of moonlight cast our shadows, rainbow rimmed on the wet (Priestess) grass. (Priestess) We glance back and, far behind we can see the rolling hills (Priestess) and on the horizon, what seem to be the flickering of a (Priestess) distant thunderstorm, the clouds far away, above us the sky (Priestess) is clear, the moonlight bright. Mist drifts in patches over (Priestess) the meadow, w e pass on through it. there is the heady (Priestess) perfume of flowers, the smell of grass and trees, small (Priestess) animals rustle near us. we move quickly and silently on, (Priestess) passing through the trees like moonbeams, haloes about our

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(Priestess) shadows. almost as if there were others with us.. but we (Priestess) cannot make them out. The forest closes in as we progress, (Priestess) ahead we make out the what seems to be the entrance to a (Priestess) cave, with a soft multicoloured glow within. (Priestess) As we approach we see what appear to be glistening miner- als (Priestess) encrusting the rock about the entrance to the cave. We hear (Priestess) sounds of soft music from within, rainbow colours flash (Priestess) colouring the wisps of mist which drift before it. We step (Priestess) inside... (Priestess) We seem to be wrapped in soft misty light. We notice the (Priestess) aroma of sweet flowers. Ahead is a pool of crystal clear (Priestess) water, catching all the colours, shimmering rainbow mists (Priestess) rise from it. next to the pool a path leads to the right and (Priestess) we follow it. There are other pools in small chambers about (Priestess) the cave, they appear as mirrors to other worlds and other (Priestess) times, the sound of soft music fills the air. Jewel-like (Priestess) minerals are everywhere, the path leads upwards through the (Priestess) rock, to a chamber where we see a great cauldron, mist rises (Priestess) from it encrusting the rim with glistening beads, soft (Priestess) whispering can now be heard. We stop and hold up our hands (Priestess) before the cauldron, fine sparkles of light fly from our (Priestess) fingers, and as we weave patterns with our hands we see, for (Priestess) a moment, a pattern of light of our creation take form, then (Priestess) dissolve to be reality elsewhere. the mist rises thickly (Priestess) from the cauldron and we step forward and peer into it, as (Priestess) through gazing into a mirror we see images of ourselves, an (Priestess) d as we gaze these images appear to change, we become better (Priestess) healthier, more perfect, with fiery glowing auras, our- selves (Priestess) improving within and without. (Priestess) We step back and throw a kiss toward the cauldron, spar- kles (Priestess) of light explode in the air, we look and listen for a while, (Priestess) then turn and begin to retrace our steps.... (Priestess) Once again we pass through the chamber of the pools, with (Priestess) its glistening jewels an d soft music, out into the bright (Priestess) moonlight the forested hillside about us, behind us the (Priestess) cave entrance, down through the trees we pass across the (Priestess) meadow, with its whispering grasses and gleaming fire- flies, (Priestess) our robes floating gossamer upon the air, silently we move. (Priestess) Ahead on the horizon the storm flashes, small creatures

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(Priestess) rustle in the grasses, our shadows move with us haloed in (Priestess) moonlight, we move rapidly through the trees and across the (Priestess) meadow, ahead we see the faint glimmer of our own portal, (Priestess) growing larger, brighter as we approach. we stop before it (Priestess) and look around, one last look at the moonlit meadow, the (Priestess) forest, the hills , the fireflies, the mist. Then we step (Priestess) through. We are in the circle again. We go to our bodies (Priestess) and settle comfortably down within them. We have retur- ned. (Priestess) I call Rilla (Priestess) Rilla, enter into the Center of the Circle! (Rilla) I enter into the center of the circle (Priestess) Children of the night, send forth your power to this our (Priestess) Sister, that she feel the relief of our touch. (Priestess) (visualize healing fire flowing from your hands to Rilla) (Priestess) (and that any aches and pains are melted away and flow (Priestess) into the ground for transmutation) (Priestess) Rilla, when you feel full of power, earth the extra part... (Rilla) [I send the spiral of the breath into the earth.....] (Priestess) and return to your place in the Circle. (Rilla) [and with it flows all pain and burden]... (Rilla) [and breathe the spirit of the earth back to my heart] (Rilla) [and out again to my brothers and sisters].... (Rilla) I thank you... (Rilla) Blessed Be... (Rilla) [returning to place in the circle] (Priestess) Blessed Be! (Priestess) Is there any others that have a boon to ask tonight in this (Priestess) Night of Power? (Rilla) I ask a boon. (Rilla) To send the healing power we have gathered here... (Rilla) to our brother, Otter... (Rilla) so that he may feel our love and healing touch. (Priestess) We concentrate on the center of the Circle... (Priestess) and a shadowy figure forms. The shape of Otter (Priestess) takes form, and once again, the Healing Fire reaches (Priestess) out to touch and caress. (Priest) The figure waves it's thanks, and gradually fades away, leaving (Priest) behind the echoes of it's Blessed Be! (Priest) Are there any other boons or wishes? (Rilla) Healing for those not with us? (Rilla) Berrywine, our sister... (Rilla) and Alexandra too. (Priest) Heh, We are deep enough for that too. (Priest) We spread the circle, and many shapes and forms (Priest) begin to appear. Brothers and Sisters that cannot (Priest) be here in the Now, but that are always with us. (Priest) And once more, with a rumbling from deep in the earth... (Priest) the Healing Fire once more flows forth, and lightning (Priest) cracks across the sky in response, power to power... (Priest) and the shadowy figures straighten up, lose their pain,

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(Priest) and smiling, slowly fade away. Blessed Be. (Priestess) Any others? (Priestess) Any items to be charged? We accept Goddess Charge and Lady Visa (grin) (I.D.) for Brad... (Shadow Hawk) I have a request, I have a wand that I picked up in the Isle of Man (Shadow Hawk) a wand of Ash from a mountain that our brothers and sisters died on (Shadow Hawk) during the Burning Times. I would like to charge it with the energy (Shadow Hawk) of the night. I place it on the altar in the center of the Circle... (Priest) Visualize the Fire flowing once more, not healing, but bonding (Priest) with power, sealing the Wand to do the Lady's Will. (Priest) So mote it be! (Priestess) Any others? (Rilla) Ingrid mentioned Brad.... (Rick B) Charge his monitor! (Priestess) Then we continue, please take your chalice and bread. (Rilla) who is not with us except in his heart ...and would be if he could! (Priestess) (lift your chalice) (I.D.) Who needs peace!! (Priestess) O Goddess of beauty, and of Magnificence, O God of laugh- ter (Priestess) and joyous strength. (Priestess) Cast now thy blessings on this feast of sacrament. That we (Priestess) may honour thee, and learn of thy mysteries of life, of (Priestess) magic of creating. Blessed Be ! (Priest) Eat now of the gifts of the earth. ever new, ever fresh, (Priest) ever excellent, know well that the power of life to come (Priest) forth is beyond bounds in time and space. (Priest) Eat now of the bread before you. of the grain that forms a (Priest) link with the most ancient of living things And with the (Priest) grain that shall sprout and grow for countless eons to come. (Priest) Know well that to abide, life must draw vitality and power (Priest) from the earth. (Priest) Eat, and know of creation enduring. (Priest) Drink now of the sweet wine before you, symbol of the light (Priest) and beautiful magic, which opens the portals to the realms (Priest) of enchantment. Know that music, and the lure of the (Priest) mysterious is the sweetness and most intoxicating of all (Priest) human experience. (Priest) Drink, and know of elvish magic. (Priestess) I bid you now, finish that which ye have, and meditate upon (Priestess) the significance of that which has been said. (Shadow Hawk) Gracious Goddess, thank you for being here tonight... (Shadow Hawk) thank you for your Love and your touch and the light (Shadow Hawk) you send to show us the Path in the Dark. Blessed Be! (Shadow Hawk) Mighty God, thank you for being here tonight... (Shadow Hawk) Thank you for you Love and your strength and the power

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(Shadow Hawk) to find the strength to walk this Path in the Dark. Blessed Be! (Marc Tripp) (Marc Tripp) Powers of Air, (Marc Tripp) Place of Dawn, (Marc Tripp) Guardian of the Gate I pledge my Air to Thine! (Marc Tripp) Depart in peace to whence ye came (Marc Tripp) Until we meet Again (Marc Tripp) (Marc Tripp) Powers of Earth (Marc Tripp) Place of deepest Night, (Marc Tripp) Guardian of the Gate, I pledge my Earth to thine! (Marc Tripp) Depart in peace to whence ye came. (Marc Tripp) Until We meet again. (Marc Tripp) (Marc Tripp) Powers of Water (Marc Tripp) Place of the Setting Sun, (Marc Tripp) Guardian of the Gate, I pledge my Water to thine. (Marc Tripp) Depart in peace to whence ye came. (Marc Tripp) Until we meet again! (Marc Tripp) (Marc Tripp) Powers of Fire, (Marc Tripp) Place of the Highest Sun, (Marc Tripp) Guardian of the Gate, I pledge my Fire to thine! (Marc Tripp) Depart in peace to whence ye came. (Marc Tripp) Until we meet again. (Marc Tripp)

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COMPUSERVE ON-LINE FULL MOON RITUAL MAY 1993

*********** New Age+ Forum 04-May-93 20:17

HP | MBS, will you call the Guardians of the South? Many Blue Sparks: Spirits of Fire who live in the summer sun... | and winter fires, Guardians of the south.... | that warm this our home... we ask you to | watch this circle and join our celebration. HP | So mote it be! Otterkin| So mote it be! HP | Guardians of the watchtowers of the West... | Setting Sun, Home of Bear, Waters of the Abyss... | I do Summon you Here to this Rite... | Serpent power, flowing power, I call to you... | Come, attend this our Circle as we gather to do... | the Lady's Will! | So mote it be! Otterkin| So mote it be! HP | I pick up the old hollowed rock that lays | upon the altar... | in it was water collected from sacred streams. | Holding the Water to the West, I offer it up... | Creature of Water, be thou purified and cleansed to do | the Lady's Will. | Picking up Salt I offer it to the North for Blessings. | Creature of Earth, be thou purified and cleansed to do | the Lady's Will. | Mixing the Salt and water together, I stride the | circle in a clockwise manner, | splashing salted water around the Circle. | By the Creatures of Water and Earth do I cleanse | and purify this Circle! | and I place the salted water back on the altar. | Picking up the incense, I offer it to the East | Spirit of East and Air, be thou purified and cleansed | to do the Lady's Will! Babs | Persephone from the East receives your offering. | Xaipe!!! HP | Then, holding the Censor to the South... | Spirit of Fire, be thou purified and cleansed to do | the Lady's Will! | And I add the incense to the fire, | and walk the circle... | wafting the sweet smoke. Creatures of Air and Fire... | Cleanse and purify this Circle | that we might Do the Lady's Will! | And I place the censor back on the altar. | So mote it be! Otterkin| So mote it be! HP | Then, I take up the Staff... HP | In my Hands is the Staff of the Gods | Fire flowing from it's Tip. | From North to East to South

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| I Cast the Circle round the Earth | returning to the North. | At Circle's Center, | I plant the Rod Deep in the Earth. | Like a Pillar, the Staff reaches up from the | Center of the Circle. | Turning, I bow to my Lady. Otterkin| We are in the Space between the worlds, | In a place that is not a place, | In a time that is not a time, | In a space that is not a Space. | Welcome, and Blessed Be! HP | Blessed Be! HP | Oh Lady, on this most Sacred Night, | As your Face waxes Full and Bright, | I bid thee grant my Heart's Delight. | Oh Mother, Lover, Crone as One, | Gracious Goddess, Queen of All, | I call to you to Come, | Join us here as we sound the Bell, | Your Ritual has begun. | Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna | Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna | Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna Selene | Horned One, Lover, Sun and Son, | Leaper in the Corn | Join me in my Moonlit Rite, | Weave with this Spell tonight! | God of Wood and God of Field, | Dancing by my Light, | Come you now, an' as you Will, | Share with Us Delight! | God of Forest, God of Life | Come I call you here tonight. | Lover dead by Winter's hand, | Join with Me to Bless the Land! | send 6 Yours! Pan | Tonight is the Night of the Full Moon, | and tomorrow is Beltaine by the Old reckoning. | The time of Beltaine (Lady's Day) is the time | of celebrating the coming fertility of the Earth | In days past there were many ways to celebrate. | A bonfire was lit, and people would dance around | and leap over it for luck in the coming year | usualy with a specific endeavor in mind such | as finding one's true love, fertility in marriage, | or safety in traveling. Cattle were driven | through it's ashes to ensure good milk yield. | It was also a time when the High Priest and | High Priestess would share in the Great Rite, Blessing | the fields and flocks with the Power raised to ensure | fertility and bounty. Couples drifted from the Circle | to make love in the fields to add to and share in | the Blessings. | This year we are doubly blessed. We have a Full

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| Moon coinciding with Beltaine, so it will be | extra strong for "fertilizing" the coming | year and our work here tonight. Selene | Speaking of work, my beloved Lord, | I am eager to begin. | Tonight we raise the Cone of Power in a | different way, so please gather round. | Upon the altar there are ribbons, | Colors of all kinds, | White for gifts of the Spirit | Pink for love or romance, | Green for healing power, | Blue for for truth and wisdom, | Red the Blessings of the Fertile Field, | Gold for wealth, | Silver for security... | Choose the ribbon right for you, | the colors all run true. | All the colors in between, | shades and hues of each are seen. | Tonight's a night of Magic True | And magic follows Form. | In your Hand, catch one end and | the let other reach for | the Staff of the Gods. | The Magic draws the Ribbons, and | They fasten themselves upon the Staff. | And brightly flutter there, | Dancing in Her Light, | Wrapped around the God's Pole, Pan | Hear the sound of drumbeat slow, Selene | Straight and Hard in the Night. Pan | The Heartbeat of the Land. Selene | nd Pan | Hear the sound of drumbeat slow, Selene | [B Pan | The Heartbeat of the Land. | Dance around the Maypole fair, | Weave your ribbons bright and tight, | Wrap the Staff of God. | Wrap your ribbons bright and tight, | Weave your Heart's delight. | Drumbeat sounds louder still, | as faster it becomes, | Joyous cries from throats do leap, | Hearken to the Sound. | Faster still the beat does sound, | The Circle spins around and round, | Wrap the God's Pole with your Dreams, Babs | ) ) ) ) ) ) O ( ( ( ( ( ( Pan | That Fertile be your Life. | Wrap the Pole up nice and tight, | Sealing your desire. | Wrap the pole up nice and tight, | The Ribbons now are short.

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| Bind them when you reach the Base | And listen for His Call! | (hear the sound of far off hunting horns) Selene | (Lighting fire) | Tonight we charge by Fire Bright. | and Jump the Beltaine Fire. | Fire Spirit, Fire Spirit, Dancing in the Night, | Fire Spirit, Fire Spirit, Come and join our Rite! Pan | Come My Lady, and Jump the Fire with me! | (joining hands we jump the fire) | (let all who wish, visualize the fire | and jump along with us. Selene | Are you going to ask them to share their | wishes? Pan | Will you share your wishes with us here tonight? Selene | Silver and pink ribbons for me... H.P. | I wish for Contentment in the coming year! | (jumping the fire) Selene | The child that I would like to adopt should be born in | the coming year! Griffin | A wish to see the Community of the Old Religions | banding together as never before, | putting aside differences in Perfect | Love and Perfect Trust (Jumping the fire...) Many Blue Sparks: A green ribbon for me... Pan | Blessed Be! Many Blue Sparks: healing of mind and body to become the highest | I can... jumping the fire. Pan | So mote it be! Babs | Goddess & God bring me blue - letting go | & red - passion. (Jump) Selene | Blessed BE! Selene | Blessed Be! Pan | Then we continue... Pan | Lay your hands upon my Staff, feel the power within, | Take of It I will to you, Life and Heart and Soul, | Take the Power within yourself, | Centered and Empowered, | Plant it deep within your Heart, feel Desire filled. | Deeper works the Magic still, | The Greatest Rite is nigh, | Open now the Circle cast, | and slip you out by ones and twos, | into the woods, both Fair and dark, | and feel Me all about. | The Oldest Magic fills the Air, | Desire fills the loins, | Lovemaking, the Ancient Magick | brings life to Heart's desire, | And fertilizes the Earth. | (visualize you and a loved one | going out into the woods) | Blessed are the hearth and Field, | upon your love does lay. | Make your loving long and deep,

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| share your loving sweet. | Come back to Circle when you are done, | This Night's the Night of Love, | Come back to Circle when you are done, | While our Mother is Above. | Milady, will you help me erect the Oldest Altar? Selene | Willingly and with Love, My Lord. Pan | (in the center of the circle a mist does rise) | And I carry you within, | hidden from eyes of the World... | and only the sounds of Lovemaking fill the air. | Around the Circle, the Coveners each make their way | to the fields, with their loved ones and make love, | each in their own way, to share the joy of Love, Lust | and the regeneration of Life itself. | Drink the Wine that is the fruit of my loins... | And eat the bread that is the grain of my body... | That I will live in you and you will live in me. Selene | Now this Rite is drawn to close, | The Fire is dying down, | The pole is wrapped for the coming Year, | And Magic fills your life. | Thank you Horned One, young and Strong, | For being here tonight, | Thank you horned One, Dark and Fierce, | For Dancing in Her Light. HP | Goddess Fair and Goddess Bright, | Within you lies the Seed, | Goddess Fair and Goddess Bright, | We thank you for your Rite. H.P. | Moving to the West.... | Keepers of the Watchtowers of the West, I thank you | for attending this our Lady's Rite, | and as you depart to your Watery realm, I ask | that there always be Peace, | peace between you and the Children of the Lady! | So mote it be! Otterkin| So mote it b! H.P. | Now South please. | MBS, please thank the south for us? Many Blue Sparks: Keepers of the Tower of the East, thank you | for attending our Lady's rite | and as you return to Spheres of Fire, I ask that | you bring us Light, | Light for the Children of the Lady! Otterkin| So mote it be! H.P. | So mote it be! | Babs, Wilt thou thank the Guardian of the East? Babs | Hail wise Persephone. Thank you for your gracious | attendance. Bless our dreams. Xaipe!!! H.P. | Blessed Be! Otterkin| Blessed Be! Griffin | Guardians of the Watchtowers of the North, | Lords of the Earth, | we thank you for your presence. Stay if you will,

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| part if you must... | and if depart you will, | then we bid you Hail and Farewell... | So mote it be! Otterkin| So mote it be! H.P. | So mote it be! HP | With my athame I walk to the north, | the point is at the ground, I walk the | Circle round and round, from North to West | to South then East, the Circle sinks into the | ground. I turn to face my Lady Fair, across | the sacred Ground. | The Circle is Open, but never broken. | Merry Meet, Merry Part, and Merry Meet again! Shadow Hawk: Blessed be all! Otterkin| Blessed be! ID | Blessed be!! Many Blue Sparks: Blessed be! Griffin | Blessed Be!

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FULL MOON RITUAL October 12, 1992 Led by Baba Yaga (Grandmother Owl) with Shadow Hawk and Rilla

(1-3,Baba Yaga) I also wanted to remind everyone that if you are someone who feels ... (1-3,Baba Yaga) that Columbus isn't your A#1 hero, we can put in a polite bow to the (1-3,Baba Yaga) residents of Turtle Island were here to greet him. (1-3,Baba Yaga) The strange words you'll see in the ritual are Chero- kee for the Spirit (1-3,Baba Yaga) guardians of the Quarters, the God, Goddess and Ancestors/Community/Totems.

(1-1,S.H.) striking chime once

(1-1,S.H.) Relax your bodies, feel the tension flow out of them.... (1-1,S.H.) send your awareness down, down, into your feet... (1-1,S.H.) and from your feet, feel the connection to the earth pulling at you (1-1,S.H.) slowly, begin to breath deep... (1-1,S.H.) and with each breath you take, fill your body with en- ergy... (1-1,S.H.) and with each exhale, push it down through your feet into the earth... (1-1,S.H.) the connection grows stronger, and the barriers break down (1-1,S.H.) breath by breath, wall by wall, and the earth becomes alive (1-1,S.H.) beneath you. (1-1,S.H.) Now, as you inhale, let the energy flow completely through you into the earth... (1-1,S.H.) and as you exhale, begin to pull energy from the earth up into your body... (1-1,S.H.) you are awash in the energies of Father Sky and Mother Earth, they (1-1,S.H.) are cleansing and balancing your body with each breath you take. (1-1,S.H.) Air and Earth, you are balancing, you are grounding, you are (1-1,S.H.) attaining peace and harmony with our Mother and our Father- ... (1-1,S.H.) Breath gently, and be at one.

(1-3,Baba Yaga) (moving to the east and raising my athame high)

(1-3,Baba Yaga) This athame is the symbol of Air, the element of the East. (1-3,Baba Yaga) I summon the powers of the East, the winds of thought and intelligence,... (1-3,Baba Yaga) the storms of inspiration and learning. Here arises Awahili, the

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Eagle,... (1-3,Baba Yaga) where the sun does ever shine. Give to us the wisdom of the east. ... (1-3,Baba Yaga) We invite these spirits to this our celebration of their powers.

(1-3,Baba Yaga) (Walking around circle drawing it with the Athame) (1-3,Baba Yaga) (lighting candle)

(1-1,S.H.) (moving to the South) (1-1,S.H.) (taking breath, and raising Wand high)

(1-1,S.H.) This Wand is the symbol of Fire, the Element of the South. I (1-1,S.H.) summon the powers of the South, the fires of directed will, of (1-1,S.H.) energy and spirit. Here dwells Tsistu, the Rabbit, the Trickster (1-1,S.H.) in the direction we are always facing. Grant us the ability to (1-1,S.H.) attune ourselves to the energy of the South. We invite these (1-1,S.H.) Spirits to lend us their aid in our work tonight.

(1-1,S.H.) (walking Circle, sending fire though the wand, outlining the circle of Fire

(1-3,BYaga) (Moving to the West. Picking Up small bowl of clear water ... (1-3,BYaga) Holding water over head facing west)

(1-3,BYaga) This water is the essence of Water, the Element of the West. ... (1-3,BYaga) I summon the powers of emotion and love, understanding and caring. (1-3,BYaga) Here dwells Yanu, the Bear, where the sun lies down and dies ... (1-3,BYaga) It is the home of the thunders: the source of knowledge of our inner (1-3,BYaga) beings. Grant us thy inner peace and understanding. ... (1-3,BYaga) We invite these spirits to permeate all that we do here.

(1-3,BYaga) (Walking around circle sprinkling water, drawing circle with stream of water) (1-3,BYaga) (lighting candle)

(1-1,S.H.) (I move to the North and raise a container of Salt high)

(1-1,S.H.) This Salt is the symbol of Earth, the Element of the North. We (1-1,S.H.) summon the strength and protection of the rocks and the trees, the

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(1-1,S.H.) stability of the stones which are the bones of the People. Here (1-1,S.H.) dwells Yunsu, the Buffalo, in the home of the white giant from (1-1,S.H.) whose mouth streams the cleansing wind. Grant to us thy strength, (1-1,S.H.) ancient wisdom, cleansing and stability. We invite these Spirits (1-1,S.H.) to give reality to all that we do here.

(1-1,S.H.) (walking the Circle, outlining the Circle with Salt) (1-1,S.H.) (moving towards the Altar) (1-3,BYaga) (moving towards altar) (1-8,Rilla) (1-1,S.H.) (joining Rilla at the Altar)

(1-8,Rilla) Great Goddess, Maiden, Mother, Crone... (1-8,Rilla) spread wide your wings of silver moonlight over us... (1-8,Rilla) Give thy blessing to us and to these rites we do... (1-8,Rilla) in your name. Grandmother Earth, Agisagua, Grant us thy... (1-8,Rilla) peace and thy blessing...

(1-8,Rilla)

(1-1,S.H.) Mighty God of the Golden Sun, the Winter's cold, bring your (1-1,S.H.) beaming face to our circle. Galunlati, Father Sky, Great (1-1,S.H.) Mysterious of the cosmos; give thy blessing to these rites we do in your name.

(1-1,S.H.) (lights God Candle) (1-1,S.H.) (lighting Yellow Candle)

(1-3,BYaga) Like the radiating cords of the spider's web... (1-3,BYaga) All paths lead to the center. and like the circling threads, ... (1-3,BYaga) each one of us is linked, one to all others. Spirits dwelling here, (1-3,BYaga) old ones, ancestors, Agayunli, Nunahe, be welcome ... (1-3,BYaga) here we are all one. We are the Stone Peoples... (1-3,BYaga) the community of the religions of the Mother Earth and the Father Sky.

(1-3,BYaga) (Lighting red Candle) (1-3,BYaga) (Picking up silver cup filled with clear spring water... (1-3,BYaga) holding the cup up towards the full moon)

(1-8,Rilla) Silver Lady, Mother of Dreams, Night Sister... (1-8,Rilla) Lift your sacred circle---see your reflection here.

(1-8,Rilla)

(1-1,S.H.) In Shadow do we search. (1-1,S.H.) To the Darkness you bring welcome light!

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(1-3,BYaga) (looking at the Moon) (1-1,S.H.) (looking up at the moon)

(1-3,BYaga) Lady Moon, your silver face reflects upon this water. ... (1-3,BYaga) Reach down and give your face unto this mirror here. ... (1-3,BYaga) Come to us Lady: come. We, your children ask you. ... (1-3,BYaga) Moon Web, Silver Thread.... (1-3,BYaga) Spin to us. (1-8,Rilla) Moon Web, Silver Thread, Spin to us. (1-3,BYaga) Moon Web, Silver Thread.... (1-1,S.H.) moon Web, Silver Thread, spin to Us. (1-3,BYaga) Spin to us. (1-1,S.H.) Moon Web, Silver Thread, Spin to us. (1-8,Rilla) Moon Web, Silver Thread, Spin to us.

(1-3,BYaga) (bringing cup down to level with my heart) (1-3,BYaga) (staring into water there)

(1-1,S.H.) Moon Web, Silver Thread, Spin to US! (1-3,BYaga) Moon I name You, Moon you be (1-8,Rilla) Moon, I name you. Moon you be. (1-1,S.H.) MOON WEB, SLIVER THREAD, SPIN TO US! (1-1,S.H.) MOON, I name you, Moon you be.

(1-3,BYaga) (Drinking from cup of moonlight) (1-3,BYaga) (Passing cup to Shadow Hawk)

(1-3,BYaga) Drink Deep of Moonsilver ... (1-3,BYaga) Be one with Moonlight.

(1-1,S.H.) (taking draught) (1-1,S.H.) (passing chalice to Rilla) (1-8,Rilla)

(1-3,BYaga) Drink Rilla, Drink Deep of Moonsilver ... (1-3,BYaga) Be one with Moonlight. (1-1,S.H.) Rilla, Drink, drink deep of Moonsilver. Be one with the Moonlight.

(1-8,Rilla)

(1-3,BYaga) Helen, Drink Deep of Moonsilver ...

(1-5,Helen Larkin)

(1-3,BYaga) Be one with Moonlight.

(1-5,Helen Larkin)

(1-3,BYaga) Ray Drink Deep of Moonsilver ... (1-3,BYaga) Be one with Moonlight.

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(1-3,BYaga) Taking chalice and picking up sprig of lemon balm (1-3,BYaga) (Dipping lemon balm leaf in... (1-3,BYaga) the cup, shaking drops of moon water over Shadow Hawk)

(1-3,BYaga) Moon Washed, Love and light... (1-3,BYaga) She brings.

(1-3,BYaga) (Dipping lemon balm leaf in... (1-3,BYaga) the cup, shaking drops of moon water over Rilla ... (1-3,BYaga) and sending with it healing power from our ritual)

(1-3,BYaga) Moon Washed, Love and light... (1-3,BYaga) She brings.

(1-3,BYaga) (Dipping lemon balm leaf in... (1-3,BYaga) the cup, shaking drops of moon water and protection over Helen)

(1-3,BYaga) Moon Washed, Love and light... (1-3,BYaga) She brings.

(1-3,BYaga) (Dipping lemon balm leaf in... (1-3,BYaga) the cup, shaking moon water over Ray)

(1-3,BYaga) Moon Washed, Love and light... (1-3,BYaga) She brings.

(1-3,BYaga) (Dipping lemon balm leaf in... (1-3,BYaga) the cup, shaking moon water over myself, making face)

(1-3,BYaga) Moon Washed, Love and light... (1-3,BYaga) She brings.

(1-3,BYaga) (pouring a drop of the moon water on the ground(floor)) (1-3,BYaga) (touching floor with foot) (1-1,S.H.) (touching ground) (1-8,Rilla)

(1-3,BYaga) As we take power to keep, We return power to its source... (1-3,BYaga) So Mote it Be (1-8,Rilla) So Mote it Be!

(1-1,S.H.) As we take Power to keep (1-1,S.H.) We return Power to its source (1-1,S.H.) So mote it be. (1-3,BYaga) So Mote it Be (1-1,S.H.) So mote it be!

(1-3,BYaga) (motioning to the directions as they are named)

(1-3,BYaga) Air, Fire, Water, and Earth

(1-3,BYaga) (motioning above and below)

(1-3,BYaga) Power of Moon and Sun. ...

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(1-3,BYaga) Be within us always. As we leave this place between the worlds. ... (1-3,BYaga) As we walk again upon the ordinary ground. What we did here is ever part of us ... (1-3,BYaga) We are power, we are change; our circle is opened... (1-3,BYaga) Blessed Be

(1-3,BYaga) (opening arms wide to take in the whole circle)

(1-8,Rilla) Blessed Be!! (1-1,S.H.) Blessed Be! Blessed be

(1-3,BYaga) (hugging Rilla, Hugging Shadow Hawk, Hugging Ray, Hugging Helen) (1-1,S.H.) (hugging hug junkies) (1-8,Rilla Hugging all....beautiful ritual, Baba!

____________________________________________

EXPLANATORY NOTES

Awahili is Cherokee for Eagle, the spirit keeper of the East. This is the messenger to the powers and the bird of the chieftain.

Sistu is Cherokee for Rabbit. the spirit keeper of the South for the Eastern Woodland Indians. Western Indians use the Coyote her. In any case it represents teaching through humor or by showing how NOT to do things. Think of the B'rer Rabbit stories: "Please don thro me in dat briar patch!"

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Yanu is Cherokee for Bear, the spirit keeper of the West. Yanu is the healer, she who gave the sweat lodge to the people and the bear is the chief of the council of the four-leggeds. The thunders are 'chancy' powers, sometimes good and sometimes evil.

Yunsu is Cherokee for Buffalo, the spirit keeper of the North. Yes, buffalo once roamed a lot of the East! The buffalo provides for our mundane needs with food, clothing, shelter and, in the planes, fuel. For the Sioux (Lakota) the buffalo also gives the sacred pipe to the people, their communication with the powers.

Agisegua is the Great female or Great Doe of the Cherokee. There are other female power figures which might have been used including the Corn Mother.

Galunlati is 'him above' in Cherokee and is one of many possible names for deity above.

Agayunli means "old" and refers to 'ancestors'; the grandmothers and grandfathers who are the wise ones. 'Grandmother' and/or 'Grandfather' were used as respectful address to persons considered wise without regard to actual kinship.

Nunahi are the spirits and totems which surround us. It might be translated as the 'immortals'.

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Full Moon Ritual Sept 10, 1992 HPS-Nanette HP -Ted

(1-6,HPS) [ HPS take besom (broom) and circles the area clockwise while (1-6,HPS) sweeping and saying] (1-6,HPS) Sweep Ye Circle (1-6,HPS) Sweep it well (1-6,HPS) Sweep out evil (1-6,HPS) Sweep out ill (1-6,HPS) Sweep out ye Lady's beautiful Earth (1-6,HPS) And fill this site with Joy and Mirth!

(1-6,HPS) [HPS rings a pleasant bell three times] (1-6,HPS) Ring! (1-6,HPS) Ring! (1-6,HPS) Ring! (1-6,HP) I will now light the Lords candle on the Alter... (1-6,HP) My lord, be with us in strength and love to see this circle through (1-6,HP) As the light shines through, Our love is with you! (1-6,HPS) I will now light the Lady's candle on the altar... (1-6,HPS) May the Lady's light guide us. So mote it be!

(1-6,HPS) My lord, will you please summon the Elementals?

(1-6,HP) By your wish, my love! (1-6,HP) [I move to the East with Athame in hand and draw a Large invoking (1-6,HP) pentagram in the air] (1-6,HP) Powers of the East, entities of air, I call and summon thee here and (1-6,HP) now. With the Love of the Lady and the Strength of the Lord I invoke (1-6,HP) Thee; Be present at our circle; Protect those within; Guide us in... (1-6,HP) our rites. (1-6,HP) Oh, great element of air, as thou flows within us all, I ask (1-6,HP) of thee to join all here together with thine invisible bonds of (1-6,HP) thought and knowledge. So Mote it Be!

(1-6,HP) [I move to the South, again drawing an invoking pentagram in (1-6,HP) the air] (1-6,HP) Powers of the South, entities of fire, I call and summon thee here (1-6,HP) and now. With love of the Lady and Strength of the Lord I invoke... (1-6,HP) thee; Be present at our circle; Protect those within; and Guide us (1-6,HP) in our rites. Oh great elements of fire, warm our hearts and souls (1-6,HP) so that all within our circle tonight can WILL that perfect love

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(1-6,HP) away and thus receive all that which returns thrice fold. (1-6,HP) So mote it be! (1-6,HPS) So Mote It Be!

(1-6,HP) [I move to the West. I draw a large invoking pentagram in the air] (1-6,HP) Powers of the West, entities of water, I call and summon thee with (1-6,HP) the love of the Lady and strength of the Lord. I invoke Thee; Be (1-6,HP) present at our circle; Protect those within; and guide us in our... (1-6,HP) rites. (1-6,HP) Oh great element of water, help us dare to flow as easily as thou... (1-6,HP) within and without our physical selves so that all within our circle... (1-6,HP) may join on the astral. Moisten our lips so our kiss be soft; Flow... (1-6,HP) fromfrom our eyes as tears of joy; Unite us in the realms of the... (1-6,HP) Gods. So mote it be! (1-6,HPS) So Mote It Be!

(1-6,HP) [Circling to the north I draw another large invoking Pen- tagram] (1-6,HP) Lady of the North, Mother Earth, sweet beauty and gift of the Gods,... (1-6,HP) join us here in our circle of love. With the Lord and the Lady... (1-6,HP) within us all, we send for thee with Perfect Love and Perfect Trust... (1-6,HP) so that thou may be healed, renewed, and loved. Powers of the North,... (1-6,HP) entities of the Earth, be present at our circle; Protect those... (1-6,HP) within; and Guide us in our rites. With the love of the Lady and... (1-6,HP) the strength of the Lord, I call thee here now! (1-6,HP) So mote it be! (1-6,HPS) So Mote It Be!

(1-6,HP) [Back to the East again, Athame raised high] (1-6,HP) So Mote It Be! The elements are here! (1-6,HP) [speaking now to the HPS] (1-6,HP) My Lady, the elements are present as per your wish. With love and... (1-6,HP) trust they have been summoned as all here now have been. (1-6,HPS) So Mote It Be!

(1-6,HPS) [HPS goes to the alter and draws a pentagram in a bowl of salt] (1-6,HPS) I bless thee salt, element of Earth, in the names of the Lady &... (1-6,HPS) Lord. [HPS now draws a pentagram in a bowl of water]

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(1-6,HPS) I bless thee, element of water, in the names of the Lord and Lady.

(1-6,HPS) [HPS Places three Athame-fulls of salt in the water] (1-6,HPS) I ask that the combining of these elements purify our circle, and... (1-6,HPS) those who shall enter this sacred place of worship for the Lady and... (1-6,HPS) Lord.

(1-6,HP) [HP draws a pentagram in a small dish of incense] (1-6,HP) Incense of Oil. Incense of Herb. I bless and consecrate thee to be... (1-6,HP) pure and good. With this blessing I do charge thee to keep from this... (1-6,HP) circle all ill and bring forth the security of Perfect Love and... (1-6,HP) Perfect Trust to all within our magical bounds. (1-6,HP) So Mote It Be!

(1-6,HP) [Now I draw a pentagram in over the fire (a small charcoal)] (1-6,HP) Creature of fire, I consecrate and bless thee so that thou are... (1-6,HP) purest in form, love, and trust. Powers within, grow and strengthen... (1-6,HP) so that thou may protect and aid all within our circle, uniting us... (1-6,HP) within, even over vast distances. I charge thee to hinder us not,... (1-6,HP) protect us from that which we do not desire, and warm our hearts... (1-6,HP) with thoughts of Love and Trust. (1-6,HP) So Mote It Be!

(1-6,HP) [I now place a bit of incense on the coal] (1-6,HP) Incense burn in the fires light and the elements shall unite. May... (1-6,HP) the sweetness upon the air aid our united thoughts and bring forth... (1-6,HP) all which is good and pure. For that which is not good and pure... (1-6,HP) shall find the sweetness sour and repugnant. Incense and fire now... (1-6,HP) seal our way on the path of the Lady and Lord! (1-6,HP) So Mote It Be!

(1-6,HP) [HP will take censor in hand and the HPS will take the salted water,... (1-6,HP) we then sprinkle and cense the circle border as well as ourselves... (1-6,HP) within... ] (1-6,HP) (1-6,HP)

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(1-6,HPS) [I will now conjure the circle, please visualize a bright blue... (1-6,HPS) perimeter] (1-6,HPS) I conjure thee oh circle of love and light. May our perfect love and... (1-6,HPS) trust shine bright. With this light of blue, (1-6,HPS) We ask that no harm come through. (1-6,HPS) Circle in, Circle out, (1-6,HPS) Only the pure of heart may come about. (1-6,HP & HPS) So Mote It Be! (1-6,HP) [With a big ole kiss I bring all the Ladies out there into our... (1-6,HP) circle]

(1-6,HPS) [With a kiss I bring all the Lords into our circle] (1-6,HPS)

(1-6,HP) Well, we're all in circle and have a ritual for the moon to boot. (1-6,HP) Anyone have any input they would like some group thought on? We (1-6,HP) have a bit of collective thought to do later, also. (1-5,Shadow Hawk) I would like to thank the Lady for the fact... (1-5,Shadow Hawk) that so little life was lost due to Hurricane Andrew. (1-6,Ted & Nanette) Blessed Be! (1-5,Shadow Hawk) Greg, Lars, Count, anything to add? (1-9,Lars) I would like to say thank you for a beautiful experience.. (1-4,Greg) I would like to ask if we coulld raise dome energy to (1-6,Ted & Nanette) OK, shall we go into our ritual? Also, what is the transmission... (1-4,Greg) send to my mother in the hospital (1-6,Ted & Nanette) delay? should I wait longer for responses? (1-5,Shadow Hawk) Yes wait about a minute longer (1-4,Greg) I can't type fast (1-6,HP) Why is your mom in the hospital? (1-4,Greg) Cancer (1-6,HP) Let's do a bit of healing with our collective thoughts, when the... (1-6,HP) magic time is ready. Is that OK? Where is she? (1-4,Greg) Dobbs Ferry, New York... that sounds fine (1-6,HP) Any one else, or shall the ritual begin?

(1-6,HP) Whom might have a whit candle available, and whom is visual- izing... (1-6,HP) tonight? (1-9,Lars) I'm just 20 minutes north of where the worst of Andrew hit--Please .... a though (1-4,Greg) I have a white candle (1-5,Shadow Hawk) I have a Zen Candle

(1-6,HPS) Figures! (1-6,HP) OK let us do what we came here to do! (1-6,HP) Tonight is the full moon. We are at our peak in magic, love, and...

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(1-6,HP) fulfillment in all matters. Tonight we celebrate the climax of our... (1-6,HP) Lady's cycle. Tonight we are all one! (1-6,HPS) The culmination of our work, our love, and the Lord, rest in the... (1-6,HPS) Lady tonight. (1-6,HP) Would anyone else like to comment on what the full moon is to them? (1-9,Lars) High Tide for me...! (1-6,HP) So be it. (1-6,HPS) The Godess is Alive and Magic is afoot! (1-5,Shadow Hawk) The Full moon is the face of my Lover. (1-6,HP) Blessed be! The Goddess is Alive and Magic is afoot!

(1-6,HP) [HP now take white candle in hand, (mouth actually, hands are busy)] (1-6,HP) May this candle be as the moon, as the Goddess. Shining bright with... (1-6,HP) the warmth of love. (1-6,HP) [I hand the candle to the HPS] (1-6,HPS) [HPS carves a pentagram in the candle and says] (1-6,HPS) With love and trust I charge this candle to burn bright and long. It... (1-6,HPS) is to represent the Lady, the moon, and of course the Lord. In peace... (1-6,HPS) and harmony this candle is love. (1-6,HP) Blessed Be! (1-6,HPS) Blessed Be! (1-6,HPS) So Mote It Be!

(1-6,HPS) [HPS now lights the candle and places it on the altar, saying] (1-6,HPS) Now, with all of us across the distances, if you have a candle,... (1-6,HPS) please do as I did. We shall wait... (1-5,Shadow Hawk) blessed be (1-6,HP) Shall we continue? (1-3,Count Cagliostro) yes (1-5,Shadow Hawk) aye (1-9,Lars) yes (1-4,Greg) Blessed Be! (1-6,HPS) So be it! Those that have candles please follow along; those... (1-6,HPS) without should visualize one and procede along also. The physical... (1-6,HPS) world NEVER INHIBITS the realm we are in now. (1-6,HPS) I want everyone to look into the flame of your candle. Our computer... (1-6,HPS) desk is serving as an altar tonight, to make it a bit less hectic.... (1-6,HPS) . Anyhow, look into the flame and see the moon. So bright and... (1-6,HPS) full, this is the moon in your heart. (1-6,HP) Now look again into the flame of your candle, and see your- self in...

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(1-6,HP) that flame. See your life energy as it really is. The moon is your... (1-6,HP) heart, the flame, and you life energy. It is one! (1-6,HPS) Let us pause for a moment and let yourself be one with the flame,... (1-6,HPS) the moon, and the Goddess. Feel the warmth. Feel the love. (1-6,HPS) Know the Goddess. (1-6,HPS) As the candle burns, remember not what was said, but remem- ber what (1-6,HPS) was done and felt. You and the Goddess are one. (1-6,HP) For those with candles, let them burn till gone. For those without,... (1-6,HP) let them burn in your mind till dawn. For to snuff a flame before... (1-6,HP) it's time really pisses-off the fire faeries! (1-6,HP) Blessed Be! (1-6,HPS) So Mote It Be!

(1-6,HP) [Speaking to the HPS] (1-6,HP) My Lady. My Love. Does thou wish at this time to become one with... (1-6,HP) the Goddess? (1-6,HPS) Yes, I do. (1-6,HP) So Be It! (1-6,HP) [I raise my athame and point it towards the HPS while saying] (1-6,HP) My Lady, Tis I, once again, calling upon thee with the request for... (1-6,HP) thou to join us now in this, thy high priestess. Lady of many... (1-6,HP) names, Isis, Diana, Astarte, Aradia, Be with us! Lady of many ages, (1-6,HP) maiden, mother, crone, Be with us! With perfect love and perfect... (1-6,HP) trust I call upon thee, oh most beautiful mother of us all. Join... (1-6,HP) with us now! Our hearts are open to thee. Our circle is open to... (1-6,HP) thee. Our trust resides in thee. JOIN US NOW!

(1-6,HP) [Now for the online tricky part, I'll invoke the HPS and then type... (1-6,HP) her response, maybe it'll work ] (1-6,HPS) [Breathing deepens] (1-6,HPS) She weeps... for the destruction and the pain, for she knows it is... (1-6,HPS) great. But all is how it should be. Know that from death... (1-6,HPS) comes rebirth... And although much time is passing, we will be... (1-6,HPS) whole again. A large green ball... Greg... See a large green ball... (1-4,Greg) OK (1-6,HPS) in front of you... Greener, brighter... Not...

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(1-6,HPS) Put your love inside and through me it shall go to your mother...... (1-6,HPS) Your energies will double... (1-6,HPS) (1-6,HPS) Good color greg... (1-6,HPS) (1-6,HPS) It is done. It has been sent. (1-6,HPS)

(1-6,HP) Well, ... Wow. (1-6,HP) Let's do a quick cakes and wine (or Ale), OK? (1-4,Greg) Sounds wonderful (1-9,Lars) ook... (1-5,Shadow Hawk) sounds good to me! (1-4,Greg) I have doughnuts and Ale (1-6,HPS & HP) Just got ours too! Let's do it! (1-6,HPS & HP) [HP and HPS face each other (OK Nan, get on the desk)] (1-6,HPS & HP) [HPS hold the chalace, and HP pours the (oops) already poured ale... (1-6,HPS & HP) into the chalace, and says] (1-6,HP) Let me fill your cup, as you my lady have filled my heart. (1-9,Lars) I want to thank you for this experience...A toast! (1-6,HPS) Like the cup and the wine, we are one wet seperate. (1-6,HPS) [HPS picks up the athame, dips it in the chalace] (1-6,HPS) Blessed be my lord! (1-6,HPS) [HPS sprinkles the cakes with the Ale from her Athame and says] (1-6,HPS) Blessings be upon these grains of life, sacred to the Goddess. (1-6,HPS) [She offers a piece to me (HP), and now I give her one.] (1-6,HPS) [HP now quaffs a bit of ale and passes it to the HPS] (1-6,HPS) Shadow Hawk, have some and pass it on! (1-5,Shadow Hawk) (raising chalace) (1-5,Shadow Hawk) (drinking a sip, with eyes raised to the moon (1-5,Shadow Hawk) passing it on) (1-5,Shadow Hawk) Jehana, will you chare the Chalice of Life with me? (1-7,Jehana Silverwing) Yes, I shall, shadow Hawk. (1-7,Jehana Silverwing) (1-6,HP) Now that the celebration is almost through, (1-7,Jehana Silverwing) passes to Greg. (1-6,HP) And I would like to request of you, (1-4,Greg) (1-4,Greg) Brightest Blessings to all of us and eryone who was unable to join us tonight. (1-6,HP) Oops... Sorry to butt in on the party, Pass that chalace, we are... (1-6,HP) still in celebration mode, yes? (1-4,Greg) (1-9,Lars) Thankful for the love shared here (dizzy)...!

(1-6,HP) Pass that on to granny O. (1-9,Lars) Big Gulp!!! (1-3,Annina) Greetings all, sorry I'm late.

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(1-9,Lars) (1-3,Annina) (1-3,Annina) (1-6,HP) Blessed be Annina! (1-3,Annina) Blessed be to all! (1-6,HP) OK, can we continue, still a bit to do before we close... (1-4,Greg) Has everyone had cakes and wine? (1-7,Jehana Silverwing) yes. (1-3,Annina) Yes, thanks. :-) (1-6,Ted & Nanette) yes. (1-4,Greg) Lets continue

(1-6,HP) Now the celebration is almost through, (1-6,HP) And I would like to request of you, (1-6,HP) Work with me to make the sky blue. (1-6,HPS) The earth is our mother (1-6,HPS) From the start she has been there for us (1-6,HPS) And at the end she will remain (1-6,HP) As we care for each other in this physical world (1-6,HP) So must we care for our mother earth (1-6,HP) For now is a time with smoky air (1-6,HP) now is a time with oceans of oil (1-6,HP) now is a time with soil of garbage (1-6,HPS) Magic is in me. Magic is in you. (1-6,HPS) Let us spend just a minute and think (1-6,HPS) For collective thoughts is the magic for all (1-6,HPS) Think and create. For in our power lies enough to change (1-6,HPS) that which others deem a lost cause. (1-6,HPS) Think now, one and all, about the beautiful mother. Healthy and... (1-6,HPS) happy and free from the diseases we have previously given her.... (1-6,HPS) Let's make the magic happen. See the mountains in the crystal clear... (1-6,HPS) sky. See the clean oceans sparkling blue. See her beauty under the... (1-6,HPS) full moon light. Think... (1-6,HP) So Mote It Be!

(1-6,HP) Greg, it was a bit unusual to see magic for you mom appearing in the... (1-6,HP) drawing down. I've been under the belief that once magic is done is... (1-6,HP) should be left alone. For any doubt will destroy the res- ults.... (1-6,HP) Should we work more magic for her now, or should we call it done?... (1-6,HP) It's your call. (1-4,Greg) What we've worked felt pretty powerful... (1-4,Greg) I think it will do, my mother doesn't exactly know I asked for this. (1-6,HP) Well then, Thought of her will remain clear in all of us. Thoughts... (1-6,HP) of her happy and healthy. It is done. (1-4,Greg) Blessed Be!

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(1-6,HP) Does anyone want any other collective magic to be done, now is the... (1-6,HP) time. (1-3,Annina) I'd like you all to remember my husband's and my busin- ess. We are starting (1-3,Annina) it this week on a virtual shoestring as our venture capital deal fell through. (1-3,Annina) Your thoughts and meditations in your rituals would be very much appreciated. (1-6,HP) What is the business and where? What are your goals? I learned... (1-6,HP) long ago not to ask for vague things, they sneak up and bite you in... (1-6,HP) the butt. That's an experience Loki taught me. (1-3,Annina) The business is a point of sales computer systems com- pany. We're in (1-3,Annina) Pensacola, Florida (on the Gulf Coast near Mobile, Ala.) (1-3,Annina) Our goals are to make 8 sales per month for the first 90 days. (1-6,HP) Not too bad. (1-3,Annina) That will give us the capital to get things underway with an office and (1-3,Annina) a demo system. (1-6,HP) Everyone here please visualize Annina's company selling 30 sales by... (1-3,Annina) We're running it out of our home at the moment. It's scary, but we KNOW (1-3,Annina) the business is there and we've done our homework and made the connections. (1-6,HP) the end of 90 days. Envision happiness and of course wealth for... (1-6,HP) Annina and her husband. From this thought in your heart turn it to... (1-6,HP) a color and send it to her now. (1-6,HP) Well Annina, I hope I didn't zap you. In my vision I saw you so... (1-6,HP) busy after 60 days that you needed to hire help to handle all the... (1-3,Annina) WOW!! Green and pink and purple! Mostly green though. :-) (1-6,HP) work. You will be successful. As long as you remember that which... (1-6,HP) you want. (1-6,HPS) Great! (1-3,Annina) I definitely felt your strength!! Many thanks to all! (1-6,HP) Can we close or does anyone have naything else to add? (1-4,Greg) Best of blessings to you, Aninna, and your Husband (1-3,Annina) Thank you, Greg, and brightest blessings to you and your mother. (1-4,Greg) Many thanx! (1-6,HP) So be it! Let us close this circle! (1-5,Shadow Hawk) Blessed Be! (1-4,Greg) BB to ALL!!! (1-3,Annina) Blessed Be! (1-9,Lars) Blessed Be!!

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(1-6,HPS) [I will close this online circle, Starting in the East and working... (1-6,HPS) counter-clockwise with athame pointed to the circle border, I say] (1-6,HPS) Circle in, Circle out, (1-6,HPS) Bless all those who came about. (1-6,HPS) As our blue light becomes a dim hue, (1-6,HPS) We have been protected, no harm due. (1-6,HPS) I release thee oh circel of love and light, (1-6,HPS) May perfect love and trust always shine bright. (1-6,HPS) [I end in the east from whence I started] (1-6,HPS) So Mote It Be! (1-6,HP) So Mote It Be! (1-6,HP) [Now, I must dismiss the elements]

(1-6,HP) [I move to the East, and draw a banishing pentagram high in the... (1-6,HP) air] (1-6,HP) Powers of air, thank you for attending our rites. As the sun rises,... (1-6,HP) know that we are but one. Good night my friends! (1-6,HP) So mote it be! (1-6,HP) [Moving to the north, I draw another banishing Pentagram] (1-4,Greg) God and Goddess Bless! (1-6,HP) Powers of the Earth, thank you for attending our rites. As the cool... (1-6,HP) wind blows, the silence of truth will fill our minds. Good night my... (1-6,HP) friends! So mote it be! (1-6,HP) [And to the West, another banishing pentagram] (1-4,Greg) God and Goddess Bless! (1-6,HP) Powers of water, thank you for attending our rites. As we dare to... (1-6,HP) be ourselves, we must learn to let it flow from within. Goodnight... (1-6,HP) my friends! So mote it be! (1-4,Greg) God and Goddess Bless! (1-6,HP) [To the South, banishing pentagram again] (1-6,HP) Powers of fire, thank you for attending our rites. As we will is as... (1-6,HP) we are. Good night my friends! So mote it be! (1-4,Greg) God and Goddess Bless! (1-6,HP) [Back to the East, Athame held high] (1-6,HP) And so we have come full circle. One final farewell. Powers of the... (1-6,HP) East, the North, the West, and the South, I thank thee for being... (1-6,HP) with us as one. AAnd one we always shall be. (1-6,HPS) So Mote It Be! (1-5,Shadow Hawk) So mote it be! (1-4,Greg) So Mote It Be! (1-6,HP) So mote it be! (1-6,Ted & Nanette) So mote it be! (1-9,Lars) So mote it be! (1-3,Annina) So mote it be!

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SAMHAIN RITUAL WEDNESDAY, OCTOBER 30th, 1991 On-Line Ritual Facilitators: Keymaster -- Priest Otterkin -- Priestess (8-13,Shadow Hawk) Hello all, Blessing Be among Thou. (8-3,John & Karen) Hi. (8-5,keymaster) Ok we are ready now. (8-10,Jehana & Jeff) ready here. (8-4,Tapestry) Ready. (8-3,John & Karen) ready (8-12,Frodo) I'm here, dunno for how long. (8-6,Grey Owel) ready

(8-5,keymaster) Tonight we celebrate the Sabbat Samhain, the eve of the New Year. This is the time when the Goddess in her aspect as Crone veils Her face and the Horned One takes His throne. It is a time to reap the good and to banish the bad. To this end, we folded paper with that which we would banish written upon it. With the old year dying and the new year yet to be born, it is also the time when the dead may be invited to leave Caer Arianrhod and join us in the ritual and the feasting afterward. During the feast, the Lord of Misrule reigns and is free to inflict his Puckish like humor on us all. Welcome all, and let us begin.

(8-5,keymaster) Take a deep breath..... and let it out slowly... Relax, and visualize the link between us... Scattered to the winds are we, but we are here together....

(8-8,Otterkin) We enter a grove amidst tall oaks, lit by a waning moon and a circle of torches. It is a warm indian summer night with little wind, and an aura of expectancy flickers like the flames. Our altar stands at the North, decorated with apples and pomegranates, nuts and corn. There is an empty plate and a hand-thrown earthenware bowl filled with fresh water. A chalice holds the wine. The cakes are slices of pumpkin bread with raisins, and oatmeal cookies. The small cauldron of cleansing is of old polished brass with a

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handle for carrying. A large, black iron dutch-oven stands on its three legs in the center of the circle. Wisps of smoke rise upward and tongues of flame reach beyond it's rim. Four unlit torches lay near it. Here the callers of the Guardians will light their torches, to place them in empty sconces planted in the earth at the North, East, South, and West. There are small buckets of water beside each sconce. Because we are modern pagans, the Priestess has brought a boom-box with appropriate music. Listen inside yourself and you will hear it. Focus on the water in the chalice. a symbol of cleansing and rebirth. I add a dagger-tip of salt to represent the aspects of the earth. Great Mother, bless this cup that we may be cleansed. (The chalice is passed clockwise, with each of us sprinkling ourselves.) (When this is done, I return the chalice to the altar.)

(8-5,keymaster) The incense we have chosen for this night is juniper and myrrh. It burns with the charcoal in the small brass cauldron. Breathe it in, and think of fire and air together. Let the strength and joy they represent become a part of you. Great Father, bless this fire and air that we may be purified as it passes over and through us. (Cauldron is passed clockwise around the circle, by its handle) (When all have breathed it, the Priest returns it to the altar.) (8-7,Otterkin) The ground beneath us has been sprinkled with ginger and swept to remove all negativity from this space. Let us join together and in the names of Danu the Great Mother and Arianrhod the White Lady, and of Cernunnos the Hunter, I cast and consecrate this Circle. (I draw the invoking Pentagram in the air with one hand and then, with a long stick from a hazel tree, draw the circle deosil, North to North.) (8-5,keymaster) Let the caller of the Guardian of the East, step forward.

(8-4,Tapestry) Lords of the East, Masters of inspiration, intelligence, new beginnings, and the wind rattling my

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windows this night, Hail and Welcome. (Light Torch & place in sconce)

(8-5,keymaster) Let the Caller of the Guardian of the South, step forward. (8-10,Jehana & Jeff) Lords of the South, may your fires burn hearty during the coming darknesses, May your Will be strong upon us; with us. Hail & Welcome (Light torch & place in sconce.)

(8-5,keymaster) Let the Caller of the Guardian of the West, step forward.

(8-3,John & Karen) Lords of the West, guardians of the dark ocean and the lands beyond be with us now in this time between the worlds. Hail and welcome. (light torch and place in sconce)

(8-5,keymaster) Let the Caller of the Guardian of the North, step forward.

(8-11,wanda) Lords of the North, Masters of the Earth, the hills, the valley, and forests -- join us now in this time of great joy (light torch and place in sconce)

(8-7,Otterkin) (Facing the center) The Circle is bound. This is a time that is not a time, in a place that is not a place, on a day which is not a day, and we are safe between the worlds. So mote it be.

(8-5,keymaster) So mote it be! (8-12,Frodo) So mote it be! (8-3,John & Karen) so mote it be! (8-11,wanda) So mote it be! (8-10,Jehana & Jeff) So Mote It Be (8-4,Tapestry) So mote it be! (8-5,keymaster) (Picking up a pomegranate, I pierce the skin of the fruit with my athame and remove several seeds, placing them on the plate on the altar.) On this night of Samhain, we mark your passing O Sun King, through the sunset into the land of the young. We mark also the passing of all who have gone before us, and all who will go after. O gracious Goddess, Eternal Mother, You who gives birth, and life to the fallen, teach us to know

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that in the time of greatest darkness there is the greatest light. (I now take one of the seeds, and burst it with my teeth, savoring the bittersweet flavor. I then take the plate to the first covener in the East, who takes a seed, places it in his mouth, and then passes the plate around the circle.) (I take the plate back to the altar. and then move to the cauldron.) Wise one of the Waning Moon, Lady of the Starry Night, let the fire within your cauldron burn up the dross of the year that is past. To free us from the burdens that are plagueing us. May the energies be reversed: From darkness, light; from bane, good; from death, birth! (I then place my piece of paper into the fire) I banish the pain of past relationships,

(8-7,Otterkin) (I step to the fire in the cauldron.)

(8-5,keymaster) of my bitterness,

(8-7,Otterkin) I banish the pain in my childhood memories, but not the memories themselves. (I throw my paper into the flames.) (Each in turn comes to the fire to throw in their paper, saying aloud their banishment or not as they choose.)

(8-12,Frodo) I banish the tensions and uncertainties that have been plaguing my life as of late. (8-10,Jehana & Jeff) (We have banished) (toss)

(8-3,John & Karen) We have banished! (toss)

(8-4,Tapestry) I banish depression and anger from past relationships

(8-11,wanda) (stepping to the fire) I banish my insecurities..my deep sorrow from loves past...and embarrassment from words spoken too hastily. (toss) (8-6,Grey Owel) I banish the quickness of temper (toss)

(8-5,keymaster) (I go to the altar, and lift my hands above the cakes and wine) All life is your own All fruits of the Earth Are fruits of your womb Your union, Your dance.

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Lord and Lady, We thank thee for blessings and abundance. Join with us, Feast with us, enjoy with us! Blessed be! (8-7,Otterkin) Blessed be! (8-11,wanda) Blessed be! (8-12,Frodo) Blessed be! (8-4,Tapestry) Blessed Be! (8-3,John & Karen) Blessed be! (8-10,Jehana & Jeff) Blessed be! (8-6,Grey Owel) Blessed be!

(8-5,keymaster) (I now pass the wine clockwise around the circle) (Everyone takes a drink)

(8-12,Frodo) ->gulp!<- (8-10,Jehana & Jeff) Good vintage. (8-4,Tapestry) (libate) (sip) (8-11,wanda) (sip) (8-3,John & Karen) (sip) (8-7,Otterkin) (small sip) (8-6,Grey Owel) (sip) (8-5,keymaster) (sip)

(8-5,keymaster) (Placing the chalice back on the altar) (Taking the cakes, I pass them around the circle, clockwise)

(8-5,keymaster) Everyone, take, and eat.

(8-12,Frodo) >munch.< (8-10,Jehana & Jeff) Breaking off a piece; libating; (nibble) (8-4,Tapestry) (take piece, crumble a bit onto the ground and eat the rest.) (8-11,wanda) (breaking off a small piece and savoring it) (8-3,John & Karen) Breaking off a piece, sharing it, nibbling (8-7,Otterkin) My cat has cut her own door into the Circle, and I share my bit of cake with her. (8-6,Grey Owel) (consume heartily) (8-5,keymaster) (breaking off a piece, eating it, grokking its fullness) (I replace what is left of the cakes and the wine, near the altar, for the Sidhe to enjoy) Will the Caller of the Guardian of the East, step forward and release the Guardian. (8-4,Tapestry) Lords of the East, thank you for your assistance. Hail and Farewell. (take torch and plunge it into bucket of water.)

(8-5,keymaster) Will the Caller of the Guardian of the South,

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step forward.

(8-10,Jehana & Jeff) Lords of the South; of Fire and of Will, we thank you for your assistance -- Hail and farewell!! (Plunge torch into bucket of water.)

(8-5,keymaster) Will the Caller of the Guardian of the West, step forward.

(8-3,John & Karen) Lords of the West, we thank you for your assistance. Hail and farewell! (Plunge torch into bucket of water.)

(8-5,keymaster) Will the Caller of the Guardian of the North, step forward.

(8-11,wanda) Lords of the North, Masters of the Earth..we thank you for your assistance and joining us this eve -- farewell! (grasping torch and placing it into the bucket)

(8-7,Otterkin) (I draw the banishing Pentagram in the air.) Merry meet and merry part, and merry meet again! Let the Circle be open but never broken.

(8-5,keymaster) I hereby name............ Frodo............ Lord of Misrule......... Let the Feasting Begin!!

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*********** The Religion Forum 10/28/92 22:50:38 HPS | Relax... Let your body and mind be at ease... Breathe | gently; regularly... | This is the time of Inward turning, of saying goodbye to | our Dead. | We have descended into the night, and the veil between the | worlds is at it's thinnest. | The Sun King has become the Lord of Shadows, sailing West: | We follow Him into the dark. | Life declines; the season of barrenness is on us, yet we | give thanks for that which we have reaped and gathered. | We meet to turn the Wheel and weave the cord of life | that will sustain us through the dark. | I take these Creatures of Earth and Water, and do Cleanse | and consecrate them to bring into this Circle, | to do the Lady's Will. | I purify this sacred space in the Lady's Name.

HP | I take these creatures of Air and Fire and do Cleanse and | consecrate them to bring into this Circle to do the Lady's | Will. I do cleanse and consecrate this Circle in our | Lady's Name, to do the Lady's Will! HPS | I cast this Circle... | a glowing blue orb... | glowing, growing... | surrounding all of us... | surrounding us in protective blue-white light... | expanding to touch all of us... | connect us into the web... | a place that is not a place, a place which is all | places... | a time which is not a time, a time which is all times... | connect us into the web . | The Circle is Cast.

HP | (facing the West, feeling the essense of Water rush through me) | (hearing the sound in the blood of my veins) | Hail Guardians of the Watchtowers of the West, Spirits of | Water... | I call upon you to come this night | and attend this our Lady's Rite... | Guard us and Guide us in this request | that we might tonight... | Do the work by Her great Light. | (lighting candle, passing taper to Gail) Gail: The North: Power of Earth... | Join our ritual circle | Send your protection to us as we perform this sacred | ritual tonight | You, the force from which all life springs, | Hold us in your heart through the winter

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| That we may be re-born with you at Beltaine | Empty us of fears so that we may be strong | Strong in the Goddess' light to do her work

nise nekheba: facing the east I call upon the powers of the | air, the winds to join our | sacred circle. Come obatala, Olofi, and chango, ancient | orishas of the east | come and bless us | uplift us | caress us with your powerful, forceful breeze | and guard us through the Spring. | go ahead south

Frodo: Spirits of the South Remember. | Spirits of the South, hear my call... | Spirits of the South, Remember. | Spirits of the South, you are here. | South. | Red. Fire. | The heat of summer. | The passion of adolescence. | Feel the South.

HP | (turning to HPS) | Blessed Be thy feet, that walk in the Way of the Wise | Blessed Be thy knees, that kneel at the sacred altar | Blessed Be thy Womb, without which we would not be | Blessed be thy Breasts, formed in Beauty | Blessed be thy Lips that shall speak the Sacred words | Blessed be thy Eyes, that they shall see the truth | and Blessed be thy Mind, that it shall know and | understand. | Gracious Goddess, Holy Maiden, Mother, and now, Crone... | Descend upon this thy Priestess, we do humbly beg... | Join us tonight in your circle as we assemble to once | more... | Spin the Wheel of Life and Death. Great Goddess, mother | of us all, you have brought us to life, and you walk with | us to Death's Door and beyond. | Goddess of Life and Goddess of Death, Cerridwyn, I call | you Home! | (kneeling)

Cerridwyn: (greets HP, looks upon him) | By the Flame that burneth bright O' Horned One! | We call thy name into the night, O' Ancient One! | Thee we invoke, by the moon-lit sea, by the standing stone | and the twisted tree. | Thee we invoke, where gather thine own, by the nameless | shrine forgotten and alone. | Come where the round of tdance is Trod. | Horn and Hoof of the Goatfoot God! | By moon-lit meadows on dusky hill, when the haunted wood | is hushed and still.

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| Come to the charm of the chanted prayer. | As the moon bewitches the midnight air, evoke thy powers, | that potent bide. | In shining stream and the secret tide, in fiery flame by | starlight pale, in Shadowy host that rides the gale, and | by the fern-brakes fairy-haunted of forest wild and woods | enchanted. | Come! O' Come! | To the heart-beat's drum! | When the broad white moon is climbing slow. | Through the stars to the heaven's height. | We hear thy hoofs on the wind of night! | As black tree-branches shake and sigh, | By Joy and terror we know thee nigh, | We speak the spell thy power unlocks, | At Solstice, Sabbat, and Equinox. | Word of Virtue the veil to rend, | From Primal Dawn to the wide World's end, | Since time began, the blessings of Pan | Blessed be in strength and love, | Blessed be, wher'ere we rove, | Vision fade not from our eyes | Of the Pagan Paradise. | Past the gates of Death and Birth, | Our inheritance of Earth. | From our soul the song of Spring | Fade not in our wandering, | Our life is one, | By blackest night or the noonday Sun. | Eldest of Gods on thee we call, | Blessing be on thy Creatures all. | I call upon thee, O' Ancient Horned One | Who art the Comforter and the Consoler of Men | I call upon thee, O' Great God of the Witches. | Ruler of the Sabbat, Lord of the Wild Woods, | I call upon thee, for I am thy Lady. | Come out of the North upon the back of the Winds. | And join the Lady Cerridwin at this Holy Sabbat/Esbat. | I call thee by thy most ancient name Cernunnos. | Descend upon this thy Circle NOW! | We welcome thee Home! | We welcome thee, Cernunnos! Cernunnos: I am here. | My Children call, from woods and from stream | from fields fair and snow crested mountains. | Once more the Wheel of Life has turned, the Gods of Spring

| and Summer are gone. Now's the time of the long night... | and my white cloak spreads forth upon the land. | Breath shoots steaming into the night, moonlight glints | off shining horn. | Strength answers strength as I bugle my challenge... | Calling you to me I bring you nigh | Walk with me a while,

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| and dance the dance of Life awhile.

Cerridwyn: It is Samhain... | It is the year's ending. | The crops have all been gathered in, | those few remaining on the vines and stalks allowed to | seed next year's crops. | It is Samhain. | It is the year's ending. | It is time to take new stock of ourselves | It is time to allow our roots to grow quietly, | deep and strong. | The year's ending. | The new year's beginning | signified in that ending. | Silence. | Visualize a shadowy triangle of your fellow coveners | around you, | with point facing West, and the ties of the past year | about your hands. | It is the great cold of the night, it is the dark.

Cernunnos: The Woman Lives, she passes, she dies.

Cerridwyn: It is the great cold of the night, it is the dark.

Cernunnos: Fear Lives, it passes, Fear dies.

Cerridwyn: It is the great cold of the night, it is the dark.

Cernunnos: Laughter lives, Laughter passes, Laughter dies.

Cerridwyn: It is the great cold of the night, it is the dark.

Cernunnos: Hope Lives, Hope passes, Hope dies.

Cerridwyn: It is the great cold of the night, it is the dark.

Cernunnos: We Live, We pass, We die. | Look around you, see the threads of Life and Death that | connect you with the world.

Cerridwyn: "Weaving the silver ship's thread | We cross the darkening night | Sailing across the Sunless sea | Enter the Dark Lord's sight. | Weaving the silver ship's thread | We cross the darkening night | Sailing across the Sunless sea | Enter the Dark Lord's sight. | Pearl-Grey warrior, ghostly quest; | Prince of Twilight, Sailing West. | Pearl-Grey warrior, ghostly quest; | Prince of Twilight, Sailing West." | Please light your fires, incenses.

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| Visualize your ties breaking with the flame. | Gently but firmly breaking away.

Dark Lord: You are in sight of the far shore. | See the light on the waves, a shroud, | A track to follow. | Step into the surf, step ashore. | Cast off your bonds, and be free!" | For here there is no binding. | Cast off the veils that cloud your sight!" | For here all eyes are opened! | You Warriors- Here your battles are over. | You workers- Here your tasks are done! | You who have been hurt, here find healing! | You who are weary, here find rest. | You who are old, here grow young again! | For this is the land of Youth, | The Shining Land, the Isle of Apples. | Here woods never fail; | Here there is a tree, the Heart of Light, | And a well of silence. | Gaze into the Fire, my Children | Let your mind soar, | Follow me, for I am here | The Comforter, the Consoler, | Heart's Ease, and Sorrow's End | I AM the Guide: | the Gate is open. | I AM the guide: | the way is clear. | I AM the Guide: | Death is no barrier | For I AM Lord of the Dance of Shadows | King in the realm of dreams. Cerridwyn: Give to me your fears, that they may die | and be reborn... | Speak to me Fear's name. Shadow Hawk: I fear isolation Cerridwyn: Each of you, as you wish, type aloud the thing of fear | you release. Gail | I fear pain Shadow Hawk: (burning paper in incense fire)

Asondrea| I fear loneliness

Frodo | I fear failure

nise nekheba: I fear love Cerridwyn: I fear hurt. | I fear making wrong choices.

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Gail | I fear the boredom of loneliness | I fear the cold that brings sickness nise nekheba: I fear pain (burning paper) Cerridwyn: Burn the paper | Release | continue on to form a Circle | around the Altar in the Center

Gail: Let my fears dissipate in the fire HPS | HP & HPS stand in the center, by the altar. | Envision a pomegranet before you... | whole and green... | take it, and envision it as you slice it open... | spilling its red pulpy seeds before you: | Behold the Fruit of Life | Which is death. | Envision an apple before you... | whole and red... | take it, and envision it as you slice it open through its | equator... | see the pentacle formed in the apple before you: | Behold the fruit of Death | Bestowing Life! | Look about you and see the Circle here! Dark Lord: (kneeling)

Cerridwyn: This is the circle of rebirth. | "This the circle of Rebirth. | Through you all passes out of | Life, | but through Me all may be born again. Everything passes, | changes. | Seed becomes fruit; fruit becomes seed. | In birth, we die; on death, we feed. | Know Me, and be free of all fear. For My womb | is the Cauldron of Rebirth, | in Me, the Circle is ever Turning."

Dark Lord: Blessed Be! | (kissing HPS hand) | (standing up)

Cerridwyn: Now go forth into the world | Death and Rebirth have transformed you | Life begins again!

Dark Lord: Gracious Guardian of the West, Spirit of Water | Thank you for attending this our rite of Samhain

Shadow Hawk: And as you depart to your watery realm, we bid you

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| fair journey | until we meet again. Blessed Be! | (blowing out candle) | (turning to SOuth)

Frodo: Spirits of the South | We thank you for attending our Circle, | and for your firey gifts. | As you return to your lovely realms, we bid you Hail and | Farewell! |

nise nekheba: Oh African spirits of the East | oh chango, obatala, and others | we thank you for attending our sacred Circle and for your | graceful, peaceful | breeze. We bid you farewell. (blowing out candle)

Gail: Spirit of the gentle earth and fertile soil | Thank you for your blessings | Sleep deep into the night | Keep us safe within your heart | Blessed be to all that have shared your gifts |

Cernunnos: (turning to My Lady) | My Lady, it's the time when we walk the land again | Our children call us, and the fields and forests grow | barren as the leaves dance their way to death. Now | it's time for us to leave this space and walk the Circle | of Life and Death again. Gracious Goddess, you who | the Stars shine for, You who I dance and Live for... | you who Bring us Life and Death and Life again... | I thank you for your presense here tonight... | so that once more we could dance together.. | As you depart this space, we will always remember | you, and the love that you have for us.

Cerridwyn: Hunter, you who trod the paths of the Wild and | untamed, I thank you for your presence here tonight. | Cernunnos, ancient one, your song of the Earth itself, | In love and in change, we will always hold you dear. | Farewell.

HPS | The Circle which surrounds us, glowing blue and white...

| fades gently counterclockwise | spirals inward, | Gently, gently. | ... | Fire seal the circle round | Let it fade beneath the ground | let all things be as they have been | since the beginning of time. | Merry Meet, Merry Part & Merry Meet again!!

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CompuServe online Yule Ritual, 1990

(8-2,DragonHart) Relax....let the worries of the day dissolve into the earth under your feet. Breath deeply. This is a journey, sacred and magical. Prepare yourself for that journey. * Yule is a time of change. Death and rebirth are the themes that this holiday brings to us. We enter this sacred time anxious for the birth and growth of the Sun God. We naturally go through many changes during this time. We make resolutions to do better, to give up things that keep us from growing. * In our mind's eye we draw a circle of Power. Our blade travels at astounding speeds, dividing us from the rest of the natural world. We are set apart, between worlds. * Taking the chalice of water, we sprinkle the circle, feeling the cool liquid on our fingers. We begin to feel the cleansing power of our Mother's blood. The sprinkling finished, we return the chalice to the altar. * The smoke from the censor curls playfully around your fingers as you reach to pick it up. Breath deep of the sweet Frankincense and Myrhh as you walk the boundries of the circle with it. Let the scent drive away all negativity in you. When you have finished your sacred task, place the censor in it's place on the altar. * Pause a moment to notice the unlit altar candle. * "Spirits of Air, hear our call. Attend our Rite and afford us your knowledge and protection. So be it!"

(8-4,DANIEL) Hail Spirits of Air (8-13,Felix & Anne) So mote It BE! (8-1,Jehana) Welcome sacred Wisps of thought and Wisdom! (8-8,Ladyhawk) Hail Sword Hallow! (8-5,Larne) Airy Spirits, Welcome! Join us, and help us to KNOW and understand! (8-3,NC) Ave Raphael (8-2,DragonHart) "Spirits of Fire, hear our call. Attend our Rite and afford us your love and protection. So be it!"

(8-13,Felix & Anne) So Mote It Be! (8-4,DANIEL) Hail spirit of Fire (8-1,Jehana) Welcome Sacred coils of energy and flame! (8-8,Ladyhawk) Hail Spear Hallow! (8-5,Larne) Bright spirits of Fire, Welcome! Join us, and help

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us in making our wills manifest! (8-3,NC) Ave Michael! Hail Djinn, great elemental king. (8-2,DragonHart) "Spirits of Water, hear our call. Attend our Rite and afford us your cleansing and protection. So be it!"

(8-13,Felix & Anne) So Mote It Be! (8-4,DANIEL) Hail Spirits of Water (8-1,Jehana) Welcome, sacred wells of healing and intuition! (8-8,Ladyhawk) Hail Grail Hallow! (8-5,Larne) Deep blue water spirits, welcome! Join us, and help us know of our own depths! (8-3,NC) Ave Gabriel. Niksa, great elemental king, hail! (8-2,DragonHart) "Spirits of Earth, hear our call. Attend our Rite and afford us your strength and protection. So be it!" (8-13,Felix & Anne) So Mote It Be! (8-4,DANIEL) Hail Oh Great Spirit of Earth (8-1,Jehana) Welcome, sacred bones of our root-mother! (8-8,Ladyhawk) Hail Stone Hallow! (8-5,Larne) Earth Spirits, welcome! Help us to find the solid core within us! (8-3,NC) Ave Uriel. Cob, great elemental king, hail. (8-2,DragonHart) "Mother Goddess, we ask that you join us in our Rite and share with us the wonder of the rebirth of your son and lover. You give us much and in return we offer you perfect love. So be it!"

(8-13,Felix & Anne) So Mote It Be! (8-4,DANIEL) Perfect Love and Perfect trust (8-1,Jehana) Bright Lady, welcome, in our Love! (8-8,Ladyhawk) So Mote It Be! (8-5,Larne) Welcome Bright Lady, let us share your joy and love on this night!

(8-2,DragonHart) "Lord, God, King, Father, we ask that you join us in our Rite and share with us your death and rebirth. Come and show us the divine beauty of life, love, death and rebirth. So be it!"

(8-13,Felix & Anne) So Mote It Be! (8-4,DANIEL) So Mote it Be (8-1,Jehana) Welcome, Hunter, we bid you among us! (8-8,Ladyhawk) So Mote It Be! (8-5,Larne) Lord, we your children who wept at your passing now rejoice in your return! Welcome!

(8-2,DragonHart) Like anxious relatives, we await the birth of

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the Child of Light. The Mother's womb, dark like the night, has grown to encompass half of the earth. Now the birth is at hand. The water breaks and covers the land with snow. Last years Child has grown and become King. He is now old and venerable, waiting to pass his solar flame onto his own Son that he might be born anew. He lovingly holds the hand of the Lady who must endure his death and birth all in the same moment. * Queen of the stars, Queen of the moon, Queen of the horns and queen of fire! Lord of life, seed of light, flame that warms the coldest night! CHILD OF LIGHT COME TO US!!!!!!!!

(8-1,Jehana) Child of new-light, we bid ye welcome! (8-8,Ladyhawk) Welcome, Mabon... Lost one, Found again! Blessed Be! (8-13,Felix & Anne) Behold! HORUS! Child of Fire! Child of Joy, come ease the days of the Mother. Welcome and Blessed be! (8-4,DANIEL) Hail and welcome child of light. (8-5,Larne) Welcome young Lord of warmth and light! (8-13,Felix & Anne) Praise Be Unto the Crowned and Conquering CHILD! (8-2,DragonHart) Now is a time to greet the Child of Promise and give him an offering of words that will help him grow strong. * Child, Lord of Light, Hail and Welcome! I give to you an offering of peace on earth. As you shine on us empower us with compassion and wisdom. (8-13,Felix & Anne) Endow us with the Fierceness of TRUTH! (8-4,DANIEL) show us the joys of Love (8-8,Ladyhawk) Mabon, we offer you music and joy and love! (8-13,Felix & Anne) Thy Birth is a Power and Honor within us... (8-13,Felix & Anne) We Pledge to Honor and Nurture THEE! (8-5,Larne) Welcome! I give you an offering of Music! Grant light and energy to our creative endeavours!

(8-2,DragonHart) Now it is time for us to go our seperate ways. As we do, let us think on the things that we must let pass away in our own lives, and those things that should live anew. * Lord and Lady, Thank you for sharing with us this time so sacred. Be ever with us. Bless us and guide us. So mote it be.

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* Powers of Air, all knowing ones, thank you for attending our celebration. Hail and farewell. Powers of Fire, inspiring ones, thank you for attending our celebration. Hail and farewell. * Powers of Earth, Wise ones, thank you for attending our celebration. Hail and farewell. * The Circle is open, but never broken. Merry meet, merry part, and Merry meet again!!!! Blessed Be!!!!

(8-9,DragonHart) *The Rite is ended*

(8-1,Jehana) Merry meet again!!! (8-13,Felix & Anne) Blessed BE!!! (8-8,Ladyhawk) Merry meet again! (8-13,Felix & Anne) Hugs!!! (8-5,Larne) Blessed be! (8-4,DANIEL) Blessed Be (8-7,PEN) Merry Meet Again! (8-9,DragonHart) blessed be!

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SPRING EQUINOX 1992 Compuserve On-Line Ritual User User ID Nod Area Name ---- ------------- --- -------- ------------------- 1 73715,1552 NWH Rm 8 Larne 3 70401,523 NOM Rm 8 Felix Culpa 4 75166,706 LOU Rm 8 Peri 5 72740,634 BPC Rm 8 Tapestry 6 71600,621 DNC Rm 8 Jehana 8 71361,2705 LSM Rm 8 >>Nan<< 9 70007,1546 VFL Rm 8 LABHRIUNN MACIAN 13 73117,2012 GRT Rm 8 Paul P.

(8-1,Larne) OK all, standard procedure, a number of places after I say you're invited to add your own thoughts, in order of user number. If you don't want to add anything just say ga or something, so the next person knows when to start.

Today we meet to celebrate the spring equinox, which is also the first day of spring. The time when day are night are equal, and the day continues to grow. The weather is starting to get warmer, the days longer. The Earth is starting to awaken, buds and blooms and shoots of all sorts are starting to appear. And there's that unmistakable sense of spring in the air; not quite a smell, more like a feeling, vague and indistinct, but definitely there. ... Take a few deep breaths, in and out in and out... let all those worries and scheduals and plans that dominate most of our time turn to liquid and drip away, down into the ground. Feel yourself freed from the constraints of time and space. Become awake, alert, yet simultaneously relaxed and comfortable. ...

Now, visualize a point of bright blue light to the east. Let it move in an arc towards the south, leaving a trail of cool blue fire behind it, seperating Where We Were from Where We Will Be.

Continue the arc to the south,

then to the west

then to the north

then back to to the east. ...

We have now isolated ourselves from the rest of the everyday world, but in doing so we have all come together, here Between the Worlds, joined by the joyfull dance of

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electrons and other, subtler, forces. Take a moment to visualise us all together, and say a mental 'hi!' to everyone else. ...

Turn your mind's eye to the east, and visualize incense smoke. Within that smoke are vague forms that, although they have no firm shape, give off a distinct sense of great knowledge. ...

Eastern spirits of the Air! We ask you to join us in our celebration and to share with us your gifts of undertsanding and insight. Welcome!

(8-3, Felix Culpa) IHVH (Tracing pentagram) ga

(8-5,Tapestry) Welcome. ga

(8-6,Jehana) Hail and welcome, refreshing breezes! ga

(8-8,>>Nan<<) march winds that shake the walls of my house tonight...Welcome!

(8-1,Larne) Now turn to the south, and visualize dancing flames. See the indistinct forms there, and feel their strength. These are obviously entities who can accomplish anything they strive for! ...

Southern spirits of Fire! We ask you to join our celebration, to help us manifest our own Wills into the world. Welcome!

(8-3, Felix Culpa) ADONAI (tracing pentagram)

(8-5,Tapestry) Welcome, spirits of passion. ga

(8-6,Jehana) Hail & welcome, passionate spirits of fiery will! ga

(8-8,>>Nan<<) welcome to our celebration dear warriors of the heart.

(8-1,Larne) Turn now to the west, and think of a large body of water. Within its depths move other forms, beings whose emotions and capacity for empathy are as deep as the waters they move in. ...

Western spirits of Water! We ask you to join us in our celebration, and to help us touch our own deep emotional cores. Welcome!

(8-3, Felix Culpa) EHEIEH (tracing pentagram) ga

(8-5,Tapestry) Welcome, spirits (sprites) of LOVE! ga

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(8-6,Jehana) Hail & Welcome, waters of Intuition! ga

(8-8,>>Nan<<) welcome wisdom of the deeps, join our celebration and cleanse and heal us.

(8-1,Larne) Concentrate now on the north, and think of a patch of ground. Under it other entities move, entities that, though they are as without absolute shape as the others, are somehow extremely solid at the same time. ...

Northern spirits of Earth! We ask you to join in our celebration, and to remind us by your presence that each of us, also has a solid center that is as firm and real as the Earth Herself.

(8-3, Felix Culpa) AGLA (tracing pentagram) ga

(8-5,Tapestry) Wee, spirits of the earth, bring us your strength. ga

(8-6,Jehana) Hail & welcome, bones of the land herself! ga

(8-8,>>Nan<<) sweet earth ones welcome to our celebration.

(8-1,Larne) Finally, turn back to the east, and complete the circle. Bright Mother, Goddess of the grass and trees, beautifull Lady of the gentle rains that nurish the soil, please join us! We meet today to honor You, and to share Your joy in the life springing up around us. Welcome!

(8-3, Felix Culpa) Before me:RAPHAEL Behind me: GABRIEL At my right hand: MICHAEL At my left hand: AURIEL. ga

(8-5,Tapestry) Welcome, Great Lady! ga

(8-6,Jehana) Hail, gentle Lady, whose touch brings life's nurturance to the land! ga

(8-8,>>Nan<<) hi mom ga

(8-1,Larne) Green Man, Herne, Radiant Sun that warms and lights us, God of the woods where once again bright spring colors are beginning to appear, we ask you to join us as well! Come, wake us from the long winter sleep, into the bright, green world!

(8-3, Felix Culpa) Come forth, O HORUS Ye Crowned and Conquering Child Come Ye forth and partake of our celebration. ga

(8-5,Tapestry) Welcome, my Great Horned Lord! ga

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(8-6,Jehana) Hail & welcome, Hunter Herne! ga

(8-8,>>Nan<<) a thousand welcomes oh laughing one.

(8-1,Larne) The Lord and Lady take hands, and slowly begin to dance across fields that have lain cold and hard all winter. Grains, grasses, flowers, young animals, all come out of their dark homes to see them and be nurished by their love. We too need this nurishment as we come out into the daylight. Both on a physical level, as well as to feed those hopes and desires we keep within us. For myself, I will gladly take some of this energy to help me as I continue my efforts at musical composition. May the music spring out of me as beutiful and vibrant as the flowers from the ground! ...

Everyone, now take this energy within to feed those seeds within you. Feel free to tell us what you are growing, or don't if it is something special and private you wish to keep to yourself.

(8-3, Felix Culpa) Come unto me, O MUSES! ga

(8-5,Tapestry) I ask for self-confidence to grow and flourish.

(8-6,Jehana) May growth and creativity flourish within me. May it spread to all those who wish to share with it. ga

(8-8,>>Nan<<) i breathe in the joy of spring to feed my creativity in my art work and in my writing. and may i inhale the fertility of this season so that i may breathe out and share it with ohters. ga

(8-1,Larne) Finally, as we rejoice in the lengthening days let us take a moment to think of Kuwait and the surrounding areas, where the thick foul smoke often prevents the sun from getting through at all, and chokes both plants and people. Let us direct some of this nurishment to an area which has already suffered so much, and let us send our best wishes to the people who undertake the difficult and dangerous task of putting out all the burning oil wells. May a day soon come when we no longer need such dangerous and disgusting substances to provide our energy!

Bright Lady and Lord, we thank you for joining us in our circle and sharing your love and joy with us. We shall continue togrow in your presence! Although you leave us now, you are always with us. Hail and farewell!

(8-3, Felix Culpa) Hail and Farewell, O Ye Four Furies! ga

(8-6,Jehana) Hail & farewell, Gentle Lady and Hunter Herne! ga

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(8-5,Tapestry) Thank you for your love and sustenance. ga

(8-8,>>Nan<<) mahalo and aloha gentle dancers of the light. ga

(8-1,Larne) Focus yourselves again to the east.

Spirits of Air, we thank you for attending our rite and stirring our minds. Hail and farewell!

(8-3, Felix Culpa) IHVH (tracing pentagram) ga

(8-5,Tapestry) Hail and farewell on the winds. ga

(8-6,Jehana) Hail & farewell! ga

(8-8,>>Nan<<) thank you and farewell sweet sping winds. ga

(8-1,Larne) Now to the south.

Spirits of Fire, we thank you for attending our rite and charging our wills. Hail and farewell!

(8-3, Felix Culpa) ADONAI (tracing pentagram) ga

(8-5,Tapestry) Hail & farewell on the smoke. ga

(8-6,Jehana) hail & farewell! ga

(8-8,>>Nan<<) dear friends thanks you once again for joining our rite. ga

(8-1,Larne) To the west...

Spirits of Water, we thank you for attending our rite and touching our hearts. Hail and farewell!

(8-3, Felix Culpa) EHEIEH (tracing pentagram) ga

(8-5,Tapestry) Hail & farewell on the water. ga

(8-6,Jehana) Hail & Farewell! ga

(8-8,>>Nan<<) for your healing and your laughter we thank you watery ones. ga

(8-1,Larne) To the north...

Spirits of Earth, we thank you for attending our rite and helping us feel our centers. Hail and farewell!

(8-3, Felix Culpa) AGLA (tracing pentagram) ga

(8-5,Tapestry) Hail and farewell in the earth. ga

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(8-6,Jehana) hail & farewell! ga

(8-8,>>Nan<<) hail and farewell. ga

(8-1,Larne) Now unwind the circle, letting the arc collapse back into a point

taking it back from east

to north

to west

to south,

and back to the east,

where it again become a bright point, which goes back into the Earth.

The circle is open, but never broken merry meet, merry part, and... MERRY MEET AGAIN!

(8-3, Felix Culpa) SO MOTE IT BE!

(8-6,Jehana) MERRY MEET AGAIN!!! B*B!!

(8-5,Tapestry) Hugs!

(8-8,>>Nan<<) B*B hugrz too all

(8-1,Larne) Blessed be, all!

(8-6,Jehana) Hugs!

(8-3, Felix Culpa) (gang-hug)

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HANDFASTING RITUAL FROM LADY ARDANE, ON PRODIGY

Our tradition (Fam. Trad.) uses a lovely ceremony I will post here. You may use any or all of it that pleases you.

Our bride wears white with red Witches cord at waist, groom wears red with white Witches cord.There is a procession led by the High Priestess bearing the wand,and the High Priest carrying the bells.The bride and groom are escorted by two pages. At altar the Hps.lights candles (red & white) and Incense (Rose & Frankincense). After charging the circle the Highpriestess who officiates says: We gather here this Night (day) to bind together this man and woman in a ritual of love. Let all who stand within this circle be here of their own free will and accord in peace and love.We charge this Circle to be filled with love. May this sacred space be consecrated before the Gods and Goddesses and may it be a Guardian and Protection for the work we do this night (day). Let (name)and(name) stand here before us and in the Presence of the Ancient Ones.

Hps goes to the East: Be with us here oh Spirits of the Air With your breath of life, join the bonds between these two and tie them tightly.

South: Be with us here oh Beings of Fire. Give their love and passion your own all consuming ardor.

West: Be with us here of Beings of Water. Grant these two the deepest of love richness of body, soul and spirit.

North: Be with us here, oh Spirits of Earth, Let your strength and constancy be theirs for as long as they desire to be together.

Blessed Godddess and Laughing God, look with joy on this Union of this man and this woman. Grant them harmony and beauty in their lives and let them be always mindful of their committment, one to the other. Let them so live together that their joy of each other will be a shining beacon for all to see. Give to these two your love and protection. SMIB.

The Priest and Priestess each hold an end of the wand and place the rings on it. The B&G each place their right hand over the rings on the wand. The Hps says:Above you the Stars Below you the stones,As time passes remember this; Like a stone your love should be firm, Be close, yet not so close that you restrict one another. Possess one another yet grant each other freedom to grow. Be understanding and compassionate. Have patience with each other, for storms may come, but they will quickly go.Be free in giving warmth and affection, make love often and be sensuous to one another. Fear not lest the ways or words of the unenlightened give you unease, for the God and Goddess are with you now and always. To the bride: Is it you wish to become one with this man? To the groom, Is it your wish to become one with this woman? Take

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the charged rings from the wand and hand them to each in turn. As they place the rings on each other they say: Let this circle of Gold reflect the circle in which we stand to be a constant reminder of the pledges exchanged. Let it remind us daily of the wheel of life and the unbroken cycles of eternity. The B & G drink out of the Chalice as the HPS says...As you share this cup this night(day) so may you share your lives and fortunes. The B&G remove their Witches cords and hand them to the HPs who asks the B&G to face each other and hold hands. She then binds their hands with the cords and says...As we bind together this man and this woman with these cords let their fates and future be so bound. May they hold fast to each other, even as they are now held fast. Hps removes cords and hands them to the pages. Hps says: As the God and Goddess and the Ancient Ones are witness to these rites I now proclaim you to be wed, one to the other. SMIB. (Here the B & G kiss).

The HPS goes to each of the four corners dismissing the elements in turn by saying: We dismiss you now, Oh spirits of air (earth,fire,water,) and ask you to return to your elemental home harming none as you go and taking with you our thanks for your attendance.

And then at altar,: Dear Lady, Mother of us all,Blessed Lord of the Woodland.. We thank you for your Attendance in our Sacred Circle and ask your blessings on this couple and on the work we have performed here this night (day). We dismiss you now to your areas of governance, harming none as you go and taking with you our thanks and love.

As we unwind our circle we place before this newly bound couple our offerings of flowers to bring beauty to their lives and as they represent the God and Goddess this night (day) we ask their blessings on each of us. Merry meet and merry part and merry meet again. The circle unwinds from the North with each guest (circle member) kneeling before the B & G and placing fresh flowers before them.As they kneel the B & G touches each person on the forehead. The guests leave the altar area after this followed by the B & G, then the pages and finally the Hp & Hps. I thought long and hard about posting this as a public message. But since I wrote it, (and plagarized some of it from various Pagan sources) and we have used it in our hand-fastings and have found it to be appropriate and moving, I think it may be something to be shared and enjoyed by others. Like all Pagan rituals, use only what seems appropriate to you. Rearrange it, re-write it or toss it out. It is, as I said, a Fam. Trad ritual. Lady Ardane.

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Maiden Story Excerpted from "The Bardic Mysteries: The Book of the Fool," by the Whyte Bard:

The Maiden, being young and giddy, was watching the Men and Women as they played and laughed in the Garden one morning. She turned to the Fool, blinked her eyes, and said, "They are so fine and good, smiling all the time. How will they ever learn and grow if they have no obstacles; if there is no pain?" And Trickster smiled a mad smile, and gave the Maiden a box. It was a small box, of something that might have been wood, but wasn't, and it had no lock on it. It did, however, have a small, neatly lettered sign on its lid. Trickster pointed to the sign, and said, "That's called 'writing.' I haven't invented it yet." "Oh," said the Maiden, "But what's in the box?" "Oh," said Trickster, "You don't want to know!" "I don't?" said the Maiden, slightly miffed, "But I'm Deity!" "I know that," Trickster grinned, "But you still don't want to know." "Well....all right." And the Maiden flounced away, very much put out. Trickster watched Her go, and grinned. He then put the box down where the Maiden could see it whenever She looked in that direction, and sauntered away, eating an apple. The Maiden looked at the box for several days. "I wonder what's in there...." She would think to Herself. "That Person is always up to some trick." Finally, Her curiosity got the best of Her, and She walked into the Garden and picked up the box. She sat down under the apple tree, and spread Her skirts about Her, and placed the box on Her lap. She looked at it for a long time, and then thought, "Well! A little peek inside can't do any harm..." And She opened the box. Immediately, the lid sprang off, and a cloud of tiny things flew out! They were like flies, or mosquitoes, and they buzzed crazily about Her head for a moment, and then flew off in all directions. Trickster stepped out from behind the tree. "Well, now You've done it," He said. "Done what?" asked the Maiden. "Let loose what was in the box. Pain, and Suffering, and Envy, and Hatred, and Jealousy, and War, and Covetousness, and Sloth, and quite a lot more." Just then, the box gave a great heave, and a very tiny, very bright little Something flew out. Trickster smiled a warm smile, and said, ".....and Hope. I'm an eternal optimist. Want an apple?" "I guess so," said the Maiden. "What did it say on the lid, anyway?" "The usual. You know, 'Do Not Open This Box.'" "Oh. I guess I messed up, huh?" He smiled at Her, and said, "Not really. We would have had to do it anyway, and this makes a better story, though they might get it wrong." They both looked at the Men and Women, who were now sitting around on the grass arguing with each other. A couple of the Men were fighting, and a group of the Women were talking in whispers about another group of Women. Another Man had fenced off a section of the Garden, while another was coughing a little with a bewildered expression on his face. "Excuse me for a bit," said Trickster. "I guess I have to be the One

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to finish this, and get them started up the Path." He walked briskly over to the Men and Women, changing His Aspect as He went, until He appeared as a different sort of Being indeed. "Time to leave," said the Angel to the Men and Women. "Yes, we know," they answered, only half sadly, and the Men and the Women started out from the Garden, out on the Path Of Being Human. Trickster watched them go, out from the Gates. "Good luck....." He murmured, and he sheathed the Flaming Sword and closed the Gates of Innocence.

Thus it was, and so it is, and evermore shall be so!

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The Sacred King The Men and Women were hungry. They would eat of those that walk in Fur, Fin and Feather, and thank them for their sacrifice, but that was not enough. They would eat of the wild fruits of the Earth, but that was not enough, for all of these must be found, and hunted, and a home cannot be built on this. And the Sacred King saw, and thought upon it for a time, and His face grew grave and sad. And He spoke to the Lady, and said, "I must die." And the Lady grieved for Her Lord, and He fell upon His Sword, and died. The Mother buried Him in the Earth, returning Him to Her Womb, and mourned, and Winter wrapped the World in ice and snow. She covered the face of the Sky with dark clouds, and Her Tears of rain poured therefrom in cascades and torrents. And the Tears of the Mother wetted the ground, and the Sun warmed the ground, and a green shoot appeared, poking its head out from the Womb of the Mother, and grew as the days grew, longer and taller, until the golden hair of the Sacred King once more waved proudly in the wind; until the Grain of the Fields stood, row upon row, as far as the eye could see; until the Bounty of the Mother, the Sacred King Himself, stood upon the World, ready to be harvested.

"That was well done," said the Mother, "But it pains me to see you die." "It is as it must be," He said, "And does it not show them that Death is an illusion; is but another change in a MultiVerse of Change? It feeds them, too, and this is a good thing." "You are right," She sighed, "But I just wish it could have been done in a kinder way." "Maybe," He spoke, lowly, "But it is as it is nonetheless."

Thus it was, and so it is, and evermore shall be so!

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The Gifts Of The Fool The Men and the Women were hungry. All about them was the Mother's Bounty, the Gift of the Sacred King, and no way to harvest it. The Fool came, and took of the Earth itself, and mixed it with water, and shaped a Pot. And He took of the Grass, and shaped a Basket, and Nets, and Clothing. And He took wood from the Tree. A straight piece of wood, and he took a stone, the very Bones of the Mother, and shaped it to a point, and fastened it to the wood, and made a Spear. With another stone He made a Hoe, and with another he crafted a Knife, and gave them to the Men and Women. And the Fool spoke, and said, "Look you here at Tools. They give you claws and fangs, and extend your reach longer than any of the Brothers and Sisters-in-Fur, even as high as the stars themselves. They will bring you food, and clothing, and shelter. They are good servants, but poor masters, for they can also be used in the service of War, and War will harm and kill you, and destroy what you have. Learn from Earth, and be wise."

The Men and Women were cold, and the winds of Winter blew over them. Ice and snow rushed around them, and they huddled together, fearing. But the Fool came to them, with a new thing. He took wood from the Tree, and the Bones of the Mother, and made a small circle. And with the wood from the Tree He made Fire. And the Men and Women gathered around the warmth, as planets gather around suns, and were glad. And the Fool said, "Look you here at Fire. It is warm and good; a good servant, but a poor master indeed. Learn from this, that some things are good when used correctly, and very bad indeed when used wrongly. For Fire will warm your homes, and cook your food, and do many things for you, but it can harm you, and kill you, and destroy what you have. You will find many things like Fire. Learn from Fire, and be wise."

And the Fool took the clay pot, and filled it with Water, and placed therein the meat of the hunt, and the fruits of the Earth. He placed the pot upon the Fire, and the Water rolled and boiled, and the smell was savory to the Men and Women. And the Fool spoke, and said, "Look you here at Water, the Blood of the Mother. It will refresh you, and cool you, and shall be your servant. But mind you do not let it be your master, for it will drown you, and flood you, and harm you and kill you, and destroy what you have. It is soft, but of all things it will wear thru even the hardest object. You will find many things like Water. Learn from Water, and be wise."

The Fool sat beside the Fire, and hummed to Himself, and as He hummed He clapped his hands in time, and He made yet another new thing, and called it Song. And the Men and Women took up the Song, and sang, and rejoiced. And the Fool said, "Look you here at Air. Song is of the Air, of the very Breath you take. Song will comfort you in sadness, and rejoice with you in celebration. Song will weave Words into Magic, and can bend the edges of Reality. Treat it with respect, and do not misuse it, for Song, and Words, can twist and lie and turn you to a harmful way; take away your individuality and turn you to a Mob, that knows not what it does."

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"You swim in the Air as a Fish swims in Water. Keep it pure, and live. Foul it, and die. It is your choice. And beware of the Storms of the Air, for this insubstantial Element can destroy what you have, and kill you. You will find many things like Air. Learn from Air, and be wise."

And the Fool took of the Sacred King, and He winnowed it in the Air. He ground it between the Bones of the Earth, and He made flour, and wetted it with Water, and baked it in Fire, and made Bread, the Body of the Sacred King. "Know that I am always with you," sang the Fool. "I am He who Saves, He who Teaches, He who brings Light to the World. I bring peace with one hand, and a sword with the other, that you may not stagnate, but might learn and grow, and attain the very stars in the Heavens." "You will always kill me, in many ways. I have been chained to a rock, and crucified, and burned, persecuted, and hated. I have been banished and slain, but always, always I return to you, and I will not be silenced." "My words will be twisted, and misunderstood, but with each generation you will strive ever closer to That which you reach for, forever striving, forever attaining, and forever changing." "Sometimes I will come in quiet, slipping in and out again before you have known my Presence, and at other times I will come with the sound of trumpets and proclaimations." "But always I will come, and I shall be with you, always, to the End of Time." And He gave the Bread to the Men and Women, and said "Remember!" And one approached, and said, "You have told us of Earth, and my husband was digging therein, and it fell upon him and he died. Therefore I shall kill you." And another approached, and said, "You have told us of Air, and a great wind has blown my mother from a high place, wherefrom she died. Therefore I shall kill you." And another approached, and said, "You have given us Fire, and my daughter has burned her hand therein. Therefore I shall kill you." And another approached, and said, "You have told us of Water, and my son has drowned therein. Therefore I shall kill you." And they took the Spear, made from the wood of the Tree, pointed with the Bones of the Mother, and thrust it into the body of the Fool, and the Fool smiled sadly, and, for the first time of many, died.

"Will you always do this Teaching, O Fool?" said the Lady. "Assuredly so," replied the Fool, with a smile, "For are they not Our children?" "That they are," said the Lord, "But for how long shall You teach them, and be slain in return?" "For always," said the Fool. And he smiled, and a single tear coursed down His cheek.

Thus it was, and so it is, and evermore shall be so!

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Death He was old. He felt old. His body did not work right anymore, and he was always tired. His eyes were rheumy, and there were pains in his joints that woke him in the cold night time. One night, as he slept, a soft white light filled his hut. He looked up, and saw the most beautiful Lady he had ever seen standing in the room. "Who are you?" he whispered. "Death," She answered, quietly. "Death?" His reply was confused. "I never thought Death would be so beautiful! We have always pictured you as some kind of spectre of fear." The Lady smiled. "You only fear Death because you do not remember it. Just as you fear Life, because you do not remember it. Come. Walk with me, and be at peace." He got out of the straw bed, and walked to Her. She took his hand, and he looked back at the bed. He saw his body, laying there. Still and unmoving. Dead. "It's quite a shock, isn't it?" Her voice was calm. "Am I .... dead?" "Most assuredly so. Come." They walked out of the cottage, hand in hand, and he noticed that they were not walking thru the streets of the village where he had lived. "Where are we?" "You'll see in a moment. Wait." "Am I bound for Hell?" he asked. She stopped, and looked him in the eyes. "There is no Hell. You have lived as most humans do, loving, hating, being loved and being hated. You did the best you could with the Light you had to see by. You have learned much, and earned much." Her voice was low, but filled with a vibrancy that touched his very soul. They continued a little way down a hill, and then turned a corner, or something very much like it, and he saw, and heard the laughter. "Is it Heaven? What is it? It's beautiful!" "This is the Summerland. Here you will rest a while, and play, and perhaps meet old playmates again and discuss your Game, and ways to improve It. It is time for you to remember all your lives." She reached up, and softly touched him on the forehead. "Now remember." And he did.

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Rebirth "It is time for you to go now." The Lady spoke to him in a sweet voice. "So soon?" he answered, "It seems as if I just arrived." "It always does," she smiled, "But it's time to move on to another life and another body. You'll like this one." "I hope so. Buchenwald was not pleasant...." "No, it isn't. But, like you folks say, 'that's Life!'" He laughed, and stood up on the so-green grass. "Yeah, I guess it is. See you in a while, folks." The Circle of friends waved at him, wishing him luck and good fortune, and he and the Lady moved off into a misty area. "Pretty foggy here," he remarked. "It will clear up soon," she said, and she took his hand. They walked for a long time, until he saw they were on a quiet street in a small town. It looked like a nice place. Around the corner was a park, and in it, two people, a man and a woman, were sitting on a bench, holding hands. They were deeply in love, and that love shone around them to those with eyes to see. "These are your parents. They're nobody special, but they're nice people and you'll like them," She said. "They look like nice folks," he replied. "Anything I need to know before I do this?" "I'm afraid I can't tell you. Life is one of those things that you just have to experience on your own." "OK," he said, "I guess You're right, all things considered." The Lady laughed, and touched him on the forehead. "Now forget, for a time, until you return to Me." And he did.

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Creation Mystery

The Lord, and the Lady (and the Fool) were lonely. The All was not complete; there was none to keep them company, and laugh with them. There was none to know them, and none to be Their Children. And the Lady said, "Let us go forth and make Life upon the many worlds, that We may have Children, and a Family of Life within the MultiVerse. And let Us make them in Our image, and love and be loved in return."

And the Fool laughed, and asked, "Shall it be so?" "No," said the Sacred King. And the Fool asked a second time, and said, "Shall it be so?" "Maybe," smiled the Youth. And the Fool asked a third time, saying, "Shall it be so?" "Yes!" said the Child.

And the Fool smiled, and said, "If we do this thing, it shall be a wondrous thing indeed, for we shall make a Creature that shall have the Love of the Lady, and the Strength of the Lord, and a Curiousity to match Myself. It shall know Good and Evil, and Light and Darkness, and That which stands between them, and shall be very near and dear to us. It shall be arrogant, and willful, and cruel, but it shall also be kind, and gentle and loving. It shall be all things, and nothing at all."

And the Fool laughed, and asked, "Shall it be so?" "No," said Chaos. And the Fool asked a second time, and said, "Shall it be so?" "Maybe," smiled Trickster. And the Fool asked a third time, saying, "Shall it be so?" "Yes!" said Prometheus.

The Fool took up the stuff of stars, that whispers thru the MultiVerse, and mixed it with the dry clay of earth, and mixed the substance thereby made with the waters of the sea, and the tears of the Maiden, and the birth-waters of the Mother, and the spittle of the Crone; wet it was with the blood of the Sacred King, and the sweat of the Youth, and the milk on the lips of the Child.

And the Fool laughed, and asked, "Shall it be so?" "No," said the Crone. And the Fool asked a second time, and said, "Shall it be so?" "Maybe," smiled the Maiden. And the Fool asked a third time, saying, "Shall it be so?" "Yes!" said the Mother.

And the Fool smiled, and said, "Then let it be so, for I have asked three times, and three times three, and thus it is and so it ever shall be!" The Holy Fool bent, and sank to His knees, and She took the wet clay, wet with the waters of the sea, and the tears of the Maiden, and the birth- waters of the Mother, and the spittle of the Crone; wet with the blood of the Sacred King, and the sweat of the Youth, and the milk on the lips of the Child.

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And from that clay He made our Brothers and Sisters in Fur, Feather and Scale, and all the growing things. And one thing made of that clay was taken up by the Fool, and placed aside. And the Lady smiled upon Her Lord. And the Fool turned, and It was Prometheus, and shaped the wet clay thing further. Side by side, He made them, that none should stand above the other, but that all should walk as equals and partners, in joy and love. And the Fool turned, and It was Trickster, who shaped us to be curious, and to doubt, and from our doubt and curiousity, to learn, and to laugh. And the Fool turned, and She was Chaos, and placed a bit of Itself within us, that we may change and grow. And the Lord smiled upon His Lady. Man and Woman Prometheus made, and the making and the shaping was as years, and years upon years. And the Fool began to dance. And the Lady began to dance. And the Lord began to dance. They danced Life into the World, the Lady and the Lord, and the Fool. They danced the moon, and stars, and Sun, and all that there is, they danced into being. And they danced Death into the World, for we must close the Circle of our Being, and go forth unto newness. They danced Life and Death, and still They dance, a never-ending, ever-spinning Circle, endlessly spiraling upon itself, and uncoiling to start anew; hand in hand They dance, to a Music They have made, endlessly creating, and endlessly destroying.

Thus it was, and so it is, and evermore shall be so!

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THE TRIPLE GODDESS

As the Maiden, I saw through your eyes as a child Spring rains, green forests, and animals wild! I saw you run freely on the Earth with bare feet! I watched as you danced in the winds, blowing free! I was there as you grew, getting stronger each day! I brought you rainbows, chasing grey skies away! I was there in your laughter - I was there in your tears! I was the acceptance you gained from your peers! I saw your first love and I felt your first blush, As passion first stirred in the night's gentle hush! I am there with you always in the fresh morning dew! I bring you the crispness of beginnings anew.

As the Mother, I bore all the labor distress Of birthing your child, and I felt the caress Of your hand on the face of the new life so dear. I heard its first cry, and I eased your fear! I provided the milk which you fed from your breast Till the baby grew strong, and with health it was blessed. As she took her first step, I was there in your smile! I was there while you nurtured your beautiful child! On the first day of school, when the doors opened wide I was there in your fear - I was there in your pride. I am there with you always in the bright full of moon! I bring you fertility - abundance in bloom.

As the Crone, I brought blessings of wisdom with age [Wisdom not found by the turn of a page]. I was there as you taught the correct way to live: To love and to trust - to take and to give! I was there in the twinkle of your aged eye! I was there in your thoughts of the years flying by! I was there when you taught the Mysteries of old! I was there in the fire warming you in the cold! In the weariness of age, I was there with you, too... I brought well-deserved rest and peace unto you! I am there with you always in the darkness of night! I complete your life cycle, guiding you toward the light.

Maid, Mother and Crone - We are all One - Yet We are all separate, as each role is done. We do not leave you - We're always there As you walk through this life with your worries and cares; As you dance in the spiral, We live inside - Deep in your spirit - where nothing can hide! No matter your path, no matter it's length - We give you courage and We give you strength. We are there to support you every hour of day And deep in the night, when dreams take you away. Our gifts We give freely, for you are our Child... Yes, We are the Lady: Wise, Pure, and Mild! -Kalioppe-

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NOTE Chas. S. Clifton is the copyright holder of this article.His website is at. This article originally appeared in GNOSIS #9, Fall 1988.GNOSIS can be found at . - sacred texts editor.

A GODDESS ARRIVES

THE NOVELS OF DION FORTUNE AND THE DEVELOPMENT OF GARDNERIAN WITCHCRAFT by CHAS S. CLIFTON No one occultist of the 20th century worked more vehemently in ad- vocating a "Western" - and within that, "Northern" - path of esoteric spirituality than did the English ceremonial magician, Dion Fortune. She founded an esoteric school that still persists, but beyond that direct transmission, her ideas seeded themselves into modern Neopagan religion to the point that they seem completely indigenous, their origins invisible.

Certain of Fortune's key ideas, however, were not so much transmitted through her mystical writings and articles in The Occult Review of the 1920s, as they were passed on through a unique series of novels, one of which stands fifty years later as "the finest novel on real magic ever written," in the words of Alan Richardson, her most adept biog- rapher1. Primary among these key ideas was her raising up of a lunar, feminine divine power - not that she was the first modern magician to do it, but by taking the two paths of ritual and literature she gave the power two ways to go.

The second idea was that of egalitarian magical working, something she came to late in her life (she lived from 1890-1946). This was a fairly radical idea in that all her associations with the Theosophical Society, the Order of the Golden Dawn, and her own Fraternity (later Society) of the Inner Light included the idea of hierarchies and grades, going back in her own self-proclaimed reincarnational history to lifetimes among the sacred priestly caste of legendary Atlantis.

Both of these ideas are found in the Anglo-American branches of modern Witchcraft, which first made its presence known in Great Britain in the early 1950s, having, I suspect, been developed and codified into its modern form during the later 1930s and 1940s. While a demonstrable personal connection between the modern witches and Dion Fortune cannot be proven - unless one had her entire mailing list circa 1939 in hand - I think a literary connection can be shown.

Her ideas about an earth-based Western tradition of esoteric, magical religion, which exalted the feminine principle, fit so neatly with the cosmology of those modern witches who came out of a similar esoteric British milieu, that the connection is unmistakable. The reason it has not been acknowledged until recently is that to do so would conflict with the frequent assertion that Witchcraft was the "Old Religion" brought forward unchanged in its essentials from centuries ago.

Unfortunately for that assertion, the historical records, such as they are, showed little evidence for secret goddess religion persisting until recent centuries in Northern Europe. The voluminous "witch trial" documents of England, Scotland, and France, which the archaeol- ogist and folklorist Margaret Murray used to buttress her argument for the survival of a pre-Christian religion, do not mention goddess worship.

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If one looks for other evidence of a goddess arriving in the mid-20th century, the other suspect typically is Robert Graves, whose widely influential book, The White Goddess, was written in 1944. Parallel and contemporary with Graves is Gertrude Rachel Levy's The Gate of Horn, which treats much of the same material Graves does, principally from the viewpoint of art history.2

The thesis of The White Goddess, which has been enormously influential among modern Pagan groups, is "that the language of poetic myth anciently current in the Mediterranean and Northern Europe was a magical language bound up with popular religious ceremonies in honour of the Moon-Goddess, or Muse,some of them dating from the Old Stone Age (Palaeolithic), and that this remains the language of true poe- try." Graves believed that this language "was still taught...in the Witchcovens of medieval Western Europe."3

I do not contend that Graves and Levy supplied the dual male and female divinities of most modern Witchcraft covens. Their books were both first published in 1948, after Fortune's works had been in print for a decade or more. Before examining the influence of Fortune's works, however, I will summarise the "coming out" of the British covens.

THE RE-EMERGENCE OF BRITISH WITCHCRAFT In 1951 the British Parliament repealed the Witchcraft Act of 1735 - largely at the urging of Spiritualist churches, who objected to its prohibition of mediumship. This statutory change unexpectedly led to the emergence into public view of a religious tradition thought to be extinct: Witchcraft.4 These British witches defied definitions of the term common both in the vernacular and in anthropology textbooks. They were of both sexes, all ages, and were not isolated practitioners of maleficent magic; rather they claimed to be inheritors of the islands' pre-Christian religions. Their religion was duotheistic: they wor- shipped a male god, often called Cernnunos, Kernaya, or Herne; and a goddess, sometimes called Aradia or Tana. Of the two, sometimes seen as manifestations of a nonpersonal Godhead, the goddess had the greater importance, and her earthly representatives, the coven's priestess, had greater ritual authority.

Greatly condensed, this is a description of what came to be known as "Gardnerian Witchcraft," after Gerald Gardner (1884-1964), who retired from the British colonial customs service in Malaya in 1936, returned to England and - as he described - was initiated into what he himself thought was a dying religion in 1938.5 This was no overnight conver- sion: Gardner was fascinated for many years with magical religion and "practical mysticism". A recognised avocational archaeologist and anthropologist in Malaya, during a visit to England in the 1920s, he set out to investigate the claims of British Spiritualists, trance mediums and the like.

As he wrote: "I have been interested in magic and kindred subjects all my life and have made a collection of magical instruments and charms. These studies led me to spiritualist and other societies..."6

Gardner wrote three books on Witchcraft, one novel, and two nonfiction works. The novel was High Magic's Aid (1949), a stirring tale of late- medieval English coveners dodging secular and clerical foes with something of the feel of Walter Scott's Ivanhoe or Robert Louis Stevenson's The Black Arrow to it. Interestingly enough, the "witch-

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craft" portrayed in High Magic's Aid differs from what was later called "Gardnerian Witchcraft." In it the goddess is de-emphasised; the rituals are more in line with the post-Renaissance traditions of ceremonial magic.

Gardner's next two books, The Meaning of Witchcraft (1959) and Witch- craft Today (1954), are more definitive of the tradition. All three of the forenamed remain in print; an earlier novel, with the suggestive title A Goddess Arrives, is long out of print, and I have not been able to locate a copy. Gardner and his followers also produced a "book" that was, until the early 1970s, passed on as handcopied manuscripts: "The Book of Shadows." It is a collection of "laws" and suggestions for running a clandestine coven, performing rituals, resolving disputes between witches inside the group, and so forth. Although it appears to be written in perhaps the English of the 17th century, I have concluded that it was produced during and immediately after World War II. Its atmosphere of secrecy and underground organ- ising is not a product of the witch-trial era, but of the early years of World War II when an invasion of southern England by the German Army appeared quite likely, and patriotic Britons were planning how they would organise a Resistance movement like those in France, Norway, and elsewhere in Nazi-occupied Europe.

The woman often assumed to have birthed the idea of a Pagan under- ground in Christian Western Europe was not Dion Fortune, but the Egyptologist Margaret Murray of University College, London. Professor Murray, better known as the time for her work with Sir Flinders Petrie in Egypt, began researching Pagan carryovers while convalescing from an illness in 1915. World War I had interrupted her work in Egypt, and she wrote in her autobiography, My First Hundred Years:7

"I chose Glastonbury [to convalesce in]. One cannot stay in Glaston- bury without becoming interested in Joseph of Arimathea and the Holy Grail. As soon as I got back to London I did a careful piece of research, which resulted in a paper on Egyptian elements in the Grail Romance...

Someone, I forget who, had once told me that the Witches obviously had a special form of religion, 'for they danced around a black goat.' As ancient religion is my pet subject this seemed to be in my line and during all the rest of the war I worked on Witches... I had started with the usual idea that the Witches were all old women suffering from illusions about the Devil and that their persecutors were wickedly prejudiced and perjured. I worked only from contemporary records, and when I suddenly realised that the so-called Devil was simply a dis- guised man I was startled, almost alarmed, by the way the recorded facts fell into place, and showed that the Witches were members of an old and primitive form of religion, and that the records had been made by members of a new and persecuting form."

Murray's researches into medieval and Renaissance witch-trial docu- ments from Britain, Ireland, and the Continent (including those relating to Joan of Arc and Gilles de Rais) led to her writing three books, The Witch-Cult in Western Europe (1921), The God of the Witches (1931), and The Divine King in England (1954). In them she described her evidence for the survival of a pre-Christian religion centred on the Horned God of fertility (later labelled "The Devil" by Christian authorities) up until at least the 16th century in Britain.

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As the late historian of religion Mircea Eliade wrote, "Murray's theory was criticised by archaeologists, historians and folklorists alike."8 Pointing out some parallels between medieval witchcraft and Indo-Tibetan magical religion, Eliade gives qualified approval to part of Murray's conclusions.

"As a matter of fact, almost everything in her construction was wrong except for one important assumption: that there existed a pre-Chris- tian fertility cult and that specific survivals of this pagan cult were stigmatised during the Middle Ages as witchcraft....recent research seems to confirm at least some aspects of her thesis. The Italian historian Carlo Ginsburg has proved that a popular fertility cult, active in the province of Friule in the 16th and 17th centuries, was progressively modified under pressure of the Inquisition and ended by resembling the traditional notion of witchcraft. Moreover, recent investigations of Romanian popular culture have brought to light a number of pagan survivals which clearly indicate the existence of a fertility cult and of what may be called a "white magic," comparable to some aspects of Western medieval witchcraft."

One may thus argue that the existence of Murray's three works "paved the way for Gardner's reformation", as J. Gordon Melton of the In- stitute for the Study of American Religion put it.9 Gardner's "reform- ation" of whatever British witchcraft existed prior to his initiation into it had both theological and ritual aspects. The works he and his associates produced give a style of worship, a new set of ritual texts - and increasing emphasis on the goddess-aspect as the tradition grew - all of them pre-figured not in Murray's works but in Dion Fortune's.

A PRACTICAL OCCULTIST In my experience, there is hardly a British, Irish or American witch of the revived, post-Gardnerian traditions who has not read something by Dion Fortune, and the same probably holds true in Canada, Aust- ralia, or New Zealand. Until 1985, however, biographies of her were nonexistent, even while the American Books in Print reference volumes listed twenty of her books in that year's volume - not bad for someone considered at best an obscure genre writer by the literary establish- ment of fifty years ago and of today.

Neither her book on psychology, The Machinery of the Mind, written in the 1920s nor her works on occult philosophy, nor her five "occult" novels and volume of short stories received much critical notice when they came out. Such notice as was received was almost worse than none. A 1934 (London) Times Literary Supplement review of her book Avalon of the Heart begins, "The author tells us that she is the last of the Avalonians - of those who were drawn to Glastonbury as 'a centre of ever-renewed spiritual and artistic inspiration,' whatever that may mean."

And clearly the reviewer was not interested in finding out! Alan Ri- chardson's 1985 work, Dancers to the Gods, while primarily about two members of Fortune's magical order, contained the first well-res- earched material on her life.10 He followed it with a full biography, Priestess, two years later, an affectionate and sensitive portrait of this woman whose spiritual trajectory has yet to reach the horizon.11 Charles Fielding's and Carr Collins's The Story of Dion Fortune contains more details of her and her associates' magical work, but is

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written in a wooden "true believer" style and marred by numerous edi- torial blunders.12

To summarise greatly, she was born Violet Mary Firth in 1890 in Wales, where her English father, together with his wife's relatives, operated a seaside hotel and health spa catering to a well-to-do clientele. When her grandfather's death led to a dissolving of the partnership, her father moved the family to London where he could live comfortably off his inheritance. Her spiritual quest as a young woman led her to Christian Science (which her mother adopted when it came to England), Freudian psychology, the "Eastern wisdom" of the Theosophical Society, the Qabalistic magic of the Order of the Golden Dawn,

8and study with an Anglo-Irish occultist, T.W.C. Moriarty, the model for "Dr Taverner" in her book of short stories, The Secrets of Dr Taverner. She would have liked to have studied Freemasonry, but could not, being a woman.

She studied psychology while in her twenties, before the outbreak of World War I, and practiced as a psychoanalyst for a time, the field not yet being closely controlled by the medical establishment. Fortune was probably the first writer on ceremonial magic and hermetic ideas to draw upon and acknowledge the work of Freud and later Jung. In her novel The Goat-Foot God, published in 1936 and dealing with the effects of both psychological repression and past lives, its central character, Hugh Paston, asks a friend,

"Are the Old Gods synonymous with the Devil?" "Christians think they are. "What do you think they are?" "I think they're the same thing as the Freudian subconscious."13

After Moriarty's death she headed the Christian Mystic Lodge of the Theosophical Society. In 1927 she married Thomas Penry Evans, a Welsh doctor practising in London, nicknamed "Merlin" or "Merl" for his own magical interests. They were priest and priestess, but never father and mother. The marriage, magically productive but contentious in the mundane world, lasted until 1939 when Evans left her for another woman. Fortune continued to head their group, which became the Society of the Inner Light and maintained, for a time, both a large communal house in London and another establishment in Glastonbury. The Society continues to this day, but Dion Fortune herself died of leukemia in 1946.

Her penname derived from the motto she took as her magical name in the Golden Dawn, "Deo Non Fortuna", or roughly, "by God, not by Chance." Her involvement with the Golden Dawn lasted roughly from 1919 to about 1922, and while these were the sunset years of the Order, which had been founded in 1888, they set for her a significant pattern of what an esoteric order should be.

That Fortune also eventually was influenced by Jung is apparent in her work, although she was an occultist first and a Jungian second. Since her time there has been a great deal of discussion of the "gods and goddesses" by such neo-Jungians as James Hillman and Charlotte Downin- g. Surely Fortune's blending of

psychoanalytical ideas, Hermeticism, Qabalah, and Christian mysticism in the two orders she headed prefigures Hillman's question, "Can the atomism of our psychic paganism, that is, the individual symbol-

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formation now breaking out as the Christian cult fades, be contained by a psychology of self-integration that echoes its expiring Christian model?"14

I doubt that Dion Fortune would have answered as dogmatically as H- illman did, "The danger is that a true revival of paganism as religion is then possible, with all its accoutrements of popular soothsaying, quack priesthoods, astrological divination, extravagant practices, and the erosion of psychic differentiation through delusional enthus- iasms."

Where she did agree with Jung is that Western methods are best for Western people. Jung wrote: "Instead of learning the spiritual tec- hniques of the East by heart and imitating them... it would be far more to the point to find out whether there exists in the unconscious an introverted tendency similar to that which has been developed in spiritual principles in the East. We should then be in a position to build on our own ground with our own methods."15

Compare Fortune's chapter "Eastern Methods and Western Bodies" in Sane in which she stated:16

"The pagan faiths of the West developed the nature contacts. Modern Western occultism, rising from this basis, seems to be taking for its field the little-known powers of the mind. The Eastern tradition has a very highly developed metaphysics.... Nevertheless, when it comes to the practical application of those principles and especially the proc- esses of occult training and initiation, it is best for a man to foll- ow the line of his own racial evolution.... The reason for the in- advisability of an alien initiation does not lie in racial antagonism, nor in any failure to appreciate the beauty and profundity of the Eastern systems, but for the same reason that Eastern methods of agriculture are inapplicable to the West - because conditions are different."

It is clear from Fortune's novels that a "true", that is psychologic- ally informed, Paganism, was indeed what she sought in the late 1920s and 1930s. Time after time she created plots that mixed the t- herapeutic and the magical, drawing characters who combined psycho- logical acumen with non-ordinary wisdom. She defined her ideal mixture thus in Sane Occultism: A knowledge of [occult] philosophy can give a clue to the researches of the scientist and balance the ecstasies of the mystic; it may very well be that in the possibilities of ritual magic we shall find an invaluable therapeutic agent for use in certain forms of mental disease; psychoanalysis has demonstrated that these have no physiological cause, but it can seldom effect a cure."17

I see her as someone who shared a significant degree of philosophical accord with what would become "Neo-Pagan Witchcraft", but who in practice followed a different path. I have said her contribution to "the Craft" has not been sufficiently acknowledged; there is one exception. The works of two English Witches, Janet and Stewart Farrar, produced during the late 1970s and early 1980s, frequently refer their readers to Dion Fortune. In a recent instance, having laid out a ritual based on one in Fortune's novel The Sea Priestess and having received permission from the current leadership of the Society of the Inner Light to do so, they write:18

"In their letter of permission, the Society asked us to say 'that Dion Fortune was not a Witch and did not have any connection with a coven,

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and that this Society is not in any way associated with the Craft of Witches.' We accede to their request; and when this book is published, we shall send them a copy with our compliments, in the hope that it may give them second thoughts about whether Wiccan philosophy is as alien to that of Dion Fortune (whom witches hold in great respect) as they seem to imagine."

Despite the Society of the Inner Light's disavowal, a good circumsta- ntial case can be made that Fortune's works, particularly her novels, could have influenced Gerald Gardner and his initiates. This insight was brought home to me while reading The Goat-Foot God, published two years before Gardner's initiation into the Craft. Its plot is typical of Fortune: a person down on his or her luck and near psychological collapse is rescued by a powerful magician or priestess and re-inte- grated socially and psychically.

Hugh Paston, quoted above, is a wealthy Londoner on the verge of a nervous breakdown following the death of his wife and his friend - revealed to be her lover - in a car wreck. Aimlessly walking the streets, Paston finds a used-book shop run by a scholarly occultist who becomes the catalyst of his psychological integration. This incl- udes finishing some actions begun by a heretical medieval prior in an English monastery who may have been an earlier incarnation of Paston's or who otherwise overshadows him. What caught my attention was a remark given to the character of Jelkes, the bookseller, who in guiding Paston's reading on magic tells him, "Writers will put things into a novel that they daren't put in sober prose, where you have to dot the Is and cross the Ts.19

Fortune's literary output was divided between novels and "sober prose- ". Other "sober titles" included Practical Occultism in Daily Life, The Cosmic Doctrine, Esoteric Philosophy of Love and Marriage and what is often considered to be her masterpiece, The Mystical Qabalah. Robert Galbreath, writing a bibliographic survey of modern occultism, defined her message as "spiritual occultism."20

"Spiritual occultists state that it is possible to acquire personal, empirical knowledge of that which can only be taken on faith in religion or demonstrated through deductive reasoning in philosophy. Further, this knowledge, arrived at in full consciousness through the use of spiritual disciplines, is said to reveal man's place in the spiritual plan of the universe and to reconcile the debilitating conflict between science and religion. The goal of occultism, the- refore, is the complete spiritualisation of man and the cosmos, and the attainment of a condition of unity."

The novels, however, convey a parallel but somewhat different message. They do it using a different vocabulary, a more consciously Pagan vocabulary. While published statements of the Society of Inner Light proclaimed it "established on the enlightened and informed Christian ethic and morality," its founder's novels say repeatedly that Christianity has had its day and a new Renaissance is dawning. After his experience of inner integration Hugh Paston muses:21

"It is a curious fact that when men began to re-assemble the fragments of Greek culture - the peerless statues of the gods and the ageless wisdom of the sages - a Renaissance came to the civilisation that had sat in intellectual darkness since the days when the gods had with- drawn before the assaults of the Galileans. What is going to happen

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in our day, now that Freud has come along crying, "Great Pan is risen!" - ? Hugh wondered whether his own problems were not part of a universal problem, and his own awakening part of a much wider awakeni- ng? He wondered how far the realisation of an idea by one man, even if he spoke no word, might not inject that idea into the group-mind of the race and set it working like a ferment?

Likewise, in The Winged Bull, set not long after World War I, Colonel Brangwyn the magician tells his new student, one of his former junior officers:22

"It [Christianity] had its place, Murchison, it had its place. It sweetened life when paganism had become corrupt. We lack something if we haven't got it. But we also lack something if we get too much of it. It isn't true to life if we take it neat."

Later, during a ritual Brangwyn quotes Swinburne's poem "The Last Oracle" in praise of Paganism past - it was this aspect of Swinburne that G.K. Chesterton mockingly called "neo-Pagan" - making Murchison remember "that great pagan, Julian the Apostate, striving to make head against the set of the tide," and Murchison thinks to himself:23

"And the trouble with Christianity was that it was so darned lop-si- ded. Good, and jolly good, as far as it went, but you couldn't stretch it clean round the circle of experience because it just wouldn't go. What it was originally, nobody knew, save that it must have been something mighty potent. All we knew of it was what was left after th- ose two crusty old bachelors, Paul and Augustine, had finished with it.

And then came the heresy hunters and gave it a final curry-combing, taking infinite pains to get rid of everything that it had inherited from older faiths. And they had been like the modern miller, who refines all the vitamins out of the bread and gives half the popul- ation rickets. That was what was the matter with civilisation, it had spiritual rickets because its spiritual food was too refined. Man can't get on without a dash of paganism, and for the most part, he doesn't try to."

The notion of injecting a key idea into the collective unconscious of Western humanity appears over and over in Fortune's novels. It is not surprising that the writer who had two favourite maxims - "A religion without a goddess is halfway to atheism" and "All the gods are one god and all the goddesses are one goddess and there is one initiator" - should repeatedly call for attention to be paid to the Great Goddess. In another of his soliloquies, Hugh Paston thinks, "Surely our of all her richness and abundance the Great Mother of us all could meet his need? Why do we forget the Mother in the worship of the Father? What particular virtue is there in virgin begetting?"

DRAWING DOWN THE MOON

When the British witches went public in the early 1950s, the idea that Christianity had had its day and furthermore was not always the right path for Westerners was often heard. The major difference between their religion and that portrayed in the witch-trial documents Mar- garet Murray studied, however, was the reintroduction of worship of the Great Goddess. She was seen both as Queen of Heaven and Earth/Sea Mother, depending on the context. The best evidence for Fortune's inf-

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luence here lies in the construction of the key "Gardnerian" ritual called "Drawing Down the Moon."25

In that ritual, developed and/or modified by Gardner and his contempo- raries, the Goddess is invoked by the priest in the body of the priestess. It is expected that a type of divine inspiration will res- ult. Drawing down the Moon is a key part of every Gardnerian ritual c- ircle - and its elements and purpose are easily discernible in Fort- une's novel The Sea Priestess, which she was forced by publishers' lack of interest to self-publish in 1938.26 Richardson, her biographe- r, calls it and its sequel, Moon Magic, "the only novels on magic ever written," considering the competition.

Although Gardner only hints at the workings of the ritual in his boo- ks, his successors, the Farrars, explain it more fully in Eight Sabb- ats for Witches.27 It comes after the drawing of the ritual circle - a conscious creating and marking of sacred space, defined by the cardi- nal directions and purified with the four magical elements, fire and air (incense), water and earth (salt). While the priestess stands before the altar (in a traditional Gardnerian circle she holds a wand and a lightweight scourge in her crossed arms, like a figure of Osiris), the priest kneels and blesses with a kiss her feet, knees, womb, breast and lips. Then a shift occurs, both in language and action. He ceases to address her as a woman and begins to address her as the Mother Goddess, beginning with the words,"I invoke thee and call upon thee, Mighty Mother of us all..."28

When the invocation is completed, the priestess is considered to be speaking as the Goddess, not as herself. She may go on to deliver a passage (authored by Doreen Valiente, whose role I deal with below) that is based partly on material collected during the 1890s in Italy by the American folklorist Charles Leland.29

I am the gracious Goddess, who gives the gift of joy unto the heart of man. Upon earth, I give the knowledge of the spirit eternal; and bey- ond death, I give peace, and freedom, and reunion with those who have gone before. Nor do I demand sacrifice; for behold, I am the Mother of all living, and my love is poured out upon the earth."

She may, of course, speak spontaneously; Janet Farrar comments that "'she never knows how it will come out.' Sometimes the wording itself is completely altered, with a spontaneous flow she listens to with a detached part of her mind."30

Dion Fortune believed that a re-introduction of both ritual and ps- ychological approaches to the Great Goddess would even the psychic balance between men and women, a theme carried on today by a number of feminist psychologists and writers, although with scant acknowled- gment. She wished every marriage to take on an aspect of the hieros gamos (divine marriage), and it is there that a parallel with Witch- craft ritual lies, since many rituals turn on sexual polarity, both symbolically and literally. Fortune foreshadowed this in The Sea Priestess when she wrote:31

"In this sacrament the woman must take her ancient place as priestess of the rite, calling down lightning from heaven; the initiator, not the initiated.... She had to become the priestess of the Goddess, and I [the male narrator], the kneeling worshipper, had to receive the sacrament at her hands....When the body of a woman is made an altar

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for the worship of the Goddess who is all beauty and magnetic life... then the Goddess enters the temple."

This is not just Fortune's description of the magical side of marri- age, but a virtual schematic of the Drawing Down the Moon ceremony and its concluding Great Rite, as Gardner called ritual intercourse at its conclusion (something more frequently performed symbolically). As the Farrars state, "The Great Rite specifically declares that the body of the woman taking part is an altar, with her womb and generative organs as its sacred focus, and reveres it as such."32

I would suggest that when the Farrars openly built a new ritual upon the Sea Priestess, the "seashore ritual" mentioned earlier, which for- ms Chapter X of The Witches' Way, they were openly admitting a debt to Fortune which modern Witchcraft has always carried on its books. To recapitulate, the circumstantial case for Fortune's influence on the beginnings of modern Witchcraft fits the chronology. Gerald Gardn- er's initiation took place in 1939 in Hampshire. In the late 1940s he "received permission" to publish some things about Witchcraft in his novel High Magic's Aid, which appeared in 1949 and had little of the Goddess element in it. The Sea Priestess was written in the 1930s, but only available in a private edition at first, while its sequel, Moon Magic, was available in 1956.

The Great Goddess becomes more central in Gardner's works from the 1950s and is absolutely central to the Craft as it developed in that decade. She did not, however, appear in Margaret Murray's works on the alleged underground Paganism of the Middle Ages, which Murray wrote in the 1920s. There may, however, be echoes of a Goddess religion in It- aly, based on Leland's research there in the mid-1800s. Leland pr- ovided another literary source for the Drawing Down the Moon ceremony.

The person who re-wrote that ceremony and gave Gardnerian- tradition ritual much of its form is now known to be Doreen Valiente, who wrote four books on the Craft as well. Her contributions to the texts are discussed at length in The Witches' Way. Although not the only one of Gardner's original coveners still living (i.e., after he moved away from the coven that initiated him, most of whose members were elderly in the 1930s), she has been the only one publicly involved in a critical re-evaluation of the tradition's beginnings.

Although Gardner and Fortune were contemporaries, she does not know if they ever met, she told me in a 1985 letter. She did, however, say that she is "very fond of Dion Fortune's books, especially her novels The Sea Priestess, The Goat-Foot God, and Moon Magic. It is notable that her [Fortune's] outlook became more pagan as she grew older." Whether this is a tacit admission that she drew upon Fortune's works, I cannot say. Witches are known for oblique statements, and Valiente walked a fine line between secrecy and disclosure.

Given England's size, its relatively interwoven cliques of occultists, and the small number of novelists dealing with Pagan themes, it is unlikely that Valiente and Gardner were not aware of Fortune's novels at the time they were giving their religion its present form. As we h- ave seen, Gardner was himself engaged in a conscious search for ma- gical learning in the 1920s and 1930s, and it was in the 1930s that F- ortune's novels began appearing, while the chapters of SaneOccultism were published serially in The Occult Review , and influential British journal it is unlikely he would have overlooked.

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Valiente, meanwhile, was initiated by Gardner as a priestess in 1953 and left his coven to form her own in 1957, the year after Moon Magic came out. With such a coincidence of subject matter, place and dates, it is difficult not to see Dion Fortune as a previously unadmitted but significant influence on the development of Gardnerian Witchcraft.

Today the Goddess revival seems to have its "applied" and "theor- etical" wings, with the Neo-Pagans in the first category and various Jungians, writers on feminist spirituality and historians of religion in the second. With her combined psychological and magical training, Dion Fortune could be considered a foremother to each.

NOTES 1. Alan Richardson, Priestess: The Life and Magic of Dion Fortune. (Wellingborough, Northants: The Aquarian Press, 1987), p.37.

2. G. Rachel Levy, The Gate of Horn: A Study of Religions Concep- tions of the Stone Age and Their Influence upon European Thought. (London: Faber and Faber, 1948).

3. Robert Graves, The White Goddess: A historical grammar of poetic myth. (New York: Farrar, Strauss and Giroux, 1966), p.12.

4. Raymond Buckland, Witchcraft from the Inside. (St Paul, MN: Llewellyn Publications, 1971), p.55. The law was a successor to the Witchcraft Act of King James I, passed in 1604 and repealed in 1736.

5. J.L. Bracelin, Gerald Gardner: Witch. (London: Octagon Press 1960).

6. Gerald B. Gardner, Witchcraft Today. (London: Rider & Co., 1954), p.18

7. Margaret Murray, My First Hundred Years. (London: William Kimber, 1963), p.104. The title was no exaggeration; she was born in 18- 63.

8. Mircea Eliade, Occultism, Witchcraft and Cultural Fashions: Essa- ys in Comparative Religions. (Chicago: University of Chicago Pre- ss, 1976), p.56

9. J. Gordon Melton, Magic, Witchcraft and Paganism in America: A Bibliography. (New York: Garland Publishing Co., 1982), p.105

10. Alan Richardson, Dancers to the Gods. (Wellingborough, Northants: The Aquarian Press, 1985).

11. ------, Priestess: The Life and Magic of Dion Fortune. (- Wellingborough, Northants: The Aquarian Press, 1987).

12. Charles Fielding and Carr Collins, The Story of Dion Fortune. (- Dallas, Texas: Star and Cross Publication, 1985).

13. Dion Fortune, The Goat-Foot God. (London: The Aquarian Press, 1971), p.89

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14. James Hillman, "Psychology: Monotheistic or Polytheistic." Appendix to David L. Miller, The New Polytheism. (Dallas, Texas: Spring Publications Inc., 1981), p.125

15. C.G. Jung, "Yoga and the West". In The Collected Works of C.G. Jung. (London: Pantheon, 1958), Vol XI, p.534.

16. Dion Fortune, Sane Occultism. (Wellingborough, Northants: The Aquarian Press, 1967), pp.161-2.

17. Ibid. pp. 25-6.

18. Janet and Stewart Farrar, The Witches' Way. (London: Robert Hale, 1984), pp. 95-6.

19. Goat-Foot God, p. 89.

20. Robert Galbreath, "The History of Modern Occultism: A Biblio- graphic Survey." Journal of Popular Culture, V:3 (Winter 1971), p. 728/100

21. Goat-Foot God, pp. 352-3

22. Dion Fortune, The Winged Bull: A Romance of Modern Magic. (Lo- ndon: Williams and Norgate Ltd., 1935), p. 169. It is no coin- cidence that the leading female character was named Ursula Bra- ngwyn,a name used by D.H. Lawrence for a character in Women in Love; Fortune was trying to re-state "the sex problem" on a "h- igher plane" than Lawrence had.

23. Ibid. pp. 154-6.

24. Goat-Foot God, p. 349.

25. A term that deliberately or otherwise echoes Plato's description in the Georgias of "the Thessalian witches who drawn down the moon from heaven."

26. Dion Fortune, The Sea Priestess. (London: Wynham Publications Lt- d., 1976).

27. Janet and Stewart Farrar, Eight Sabbats for Witches: and Rites for Birth, Marriage and Death. (London: Robert Hale, 1981), p. 15.

28. The exact terminology may vary from coven to coven; the Farrar's give Gardner's favourite.

29. Charles Godfrey Leland, Aradia: or the Gospel of the Witches. (L- ondon: David Nutt, 1899). Leland may indeed have found some fragments of a goddess religion. Gardner and Valiente expurgated parts of it, such as the invocation of the Goddess as a poisoner of great lords in their castles, and other homely arts.

30. The Witches' Way, p.68.

31. The Sea Priestess, pp. 160-1.

32. Eight Sabbats for Witches, p.49.

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---

TEMPLES, COVENS AND GROVES - OH MY!

by KHALED

There appears to be a fair amount of ongoing confusion as to what each of these is and what each of them should be doing, so let me stick my oar into it, too. But first, let's play the definition game.

CIRCLE Three or more people who gather together to work ritual or Craft. Some are ritual only, some worship only, but most do both. The following are all special cases of a Circle:

GROVE Circle usually led by, and under the auspices of, a coven. Frequently eclectic in practice, Groves are commonly used as an introduction to the Craft as a whole but not necessarily to any given Tradition. Groves usually don't initiate. May also be called a study group.

COVEN Circle gathering at least once per month (with a majority gathering twice) for worship and/or magic. Membership tends to be stable with gradual personnel changes. Normally prac- ticing within a single Tradition, Covens typically have strong group rapport. Most train their members to whatever standard they use. Rites of passage (the "I" word) are the norm.

TEMPLE Two or more Circles, generally at least one Coven (the Inner Circle) and a Grove (the Outer Circle), the latter being open to the public. Serves the public as a place to worship and/or learn about the Gods with advanced training for those seekers who meet the Temple's standards. I'm on shakier ground here, never having run a Temple, but I see a Circl- e/Grove open to the general public as essential to the definition, while the strong affiliation to one or more covens is a matter of observation (as is the relationship b- etween Groves and Covens cited earlier.)

A fair number of practitioners do not distinguish among these terms (nor, for that matter, among Wicca, Paganism and New Age). Feel free to take issue with any of these definitions, but they are what I have in mind as I write this. Let's take a closer look at what each of these is and how they tend to function within Neo-Paganism.

A Circle is a gathering of, preferably like-minded, individuals for p- urposes of magic and/or worship. None of those gathered need be of the same Tradition, nor even Initiate, though it makes for better results if at least some of them are. All Groves, Covens and Temples are therefore Circles. The reverse, however, isn't always the case since many Circles do not also meet the criteria for a Grove, Coven or Temple.

A Grove, or Study Group, is a Circle of students learning the basics of Neo-Pagan (or Wiccan or any of the other subsets of Pagan) worship and Circle techniques. While normally under the tutelage of one or more Initiates, the members are not necessarily being trained towards Initiation in any particular Tradition, nor need the tutors be of the same Tradition(s) as the students (nor even of each other).

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Mystery religions, by their very nature, aren't for everyone, nor is any given Mystery suitable for all Initiates. The Grove is a way for potential Initiates to take a good look at one or more Traditions while learning how to handle themselves in just about any basic Circle. If this isn't for them, they can easily drop it. If it is, they can focus on the specific Tradition (or family of Traditions) which seems to speak most clearly to them (assuming they were exposed to more than one). Similarly, the tutor(s) can teach general techniqu- es to any serious Seeker without worrying about an implied commitment to Initiate someone unsuited to their particular Tradition.

Groves do not normally do Initiations (they're done by the sponsoring Coven, if any), and tend to be oriented more towards teaching and worship than towards magical practice. They are also more likely to be fairly open to new members or even the general public than is the case with established Covens, while study groups, in my experience at least, are more likely to be invitation-only. The most effective Gr- oves (or study groups, of course) are under the helpful eye, if not out-and-out sponsorship, of an established Coven or family of Covens.

A Coven, on the other hand, is a regularly meeting Circle, all of the same Tradition, at least some of whom are Initiates (and at least one of whom holds Initiatory power if the Coven is to survive or grow). Such a group tends to become very close ("closer than kin") and is bound by the rules and styles (deliberately non-existent in some c- ases) of its Tradition, and by its own internal rules and customs. A member of a Coven is normally provided training and, when deemed ready, Initiation or Elevation by that Coven's Priesthood/Elders.

There are also magical considerations which go into the making of a Coven which further differentiate it from a Grove/study group, but it isn't my intention to go into them here. Suffice it to say that they are connected to the closeness and tend to enhance it. Because the bond is tight, and because a Coven generally intends to be around for a few decades, they're kinda fussy about who joins. The wise Seeker is equally fussy about which, if any, Coven s/he eventually joins. You're not joining a social club here, you're adopting, and being adopted into, an extended family. And this time round you have some control over who your kin will be!

Neo-Pagan Temples are a fairly new phenomena combining many of the characteristics of Covens and Groves. I think that the clearest description of just what they're about comes from the (draft) Const- itution of the proposed Victoria (B.C.) Temple:

a) To minister to the Pagan community by way of providing support, education, and sponsoring religious celebrations;

b) to establish and maintain a religious sanctuary and place of wor- ship accessible to all who would worship the Goddess and the God;

c) to provide a seminary for the training of Wiccan clergy;

d) to provide accredited ordination for Wiccan clergy;

e) to provide accurate information about Witchcraft to all who would ask and to engage in dialogue with other religious groups with the purpose of furthering understanding and friendship between us; and

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f) to do other charitable acts of goodwill as will benefit the comm- unity at large.

As stated in my definition of Temple above, I consider the provision of Neo-Pagan (not necessarily Wiccan) religious instruction and servi- ces to the general public to be essential, and provision of community services to the local Neo-Pagan population highly desirable. To be taken seriously in the wider world, we need to have our clergy recog- nised by our government(s), which in turn means that we need to be visibly providing training and ordination which meets government accreditation criteria (which can vary significantly from jurisdiction to jurisdiction). Such accredited ordination is most easily adminis- tered through Temples.

To address a diatribe current on the Nets (computer Network Bulletin Boards: Ed.) so long as the governments we seek accreditation from think in Christian terms, then we will have to use Christian terms, carefully defined to earmark differences in usage, to describe our- selves to them. Sure, there's some danger of picking up some ina- ppropriate (to Wicca) ways of thinking along with those terms, but we're more likely to import them with converts who were raised as C- hristians. The solution to both problems is the same: clearly unde- rstood (by the tutors above all!) religious instruction. And if a Christian notion isn't inappropriate, and if it's truly useful, why shouldn't we adopt it? Religious intolerance itself is inappropriate to Wiccan thought, and I think we should be clearer in condemning it.

So how does it all tie together? I think that the Neo-Pagan community needs a mix of solitaires, coveners and templers, along with sig- nificant variety among their Traditions, to remain intellectually and spiritually healthy. We also need umbrella organisations capable of meeting the needs of each of them, not only for credibility with gov- ernments and the general public, but to spread new (and not so new) ideas around the very community they should exist to serve. I'll talk more on what this umbrella organisation should look like in a bit. For now, let's get back to roles of the different types of Circle.

One of the things that fascinates about the Craft is our teaching that the Gods don't need a Priesthood to run interference between Them and Their worshippers. Nor is this a new idea. Heroditus recorded with a certain amazement that Persians must call on a Magus to perform every little sacrifice, whereas among the Greeks of his time, anyone, including housewives and slaves, could sacrifice at any time, assuming they had the desire and the means. We have a Priesthood because some people feel called to a deeper understanding and expression of

their faith than is the case for many. And while They don't need Initiated Priesthoods, humans find them very useful both as a source of thoughtful religious instruction and as a ready source of warm b- odies to stick with the administrivia of organising group ritual.

Like sex, however, effective worship isn't something that just comes naturally. It must be learnt, and practised. Groves, festivals and Temples are all good places to learn the fundamentals, assuming you weren't fortunate enough to learn them at home. They are also good places to socialise with people who think much the way you do, a deeply-seated human need we do well not to overlook. If your need runs deeper, you will find Priesthood there to talk to. If your needs prove more mystically oriented, they should be able to arrange contact with

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one or more Covens, who can in turn, if appropriate, Initiate you into whichever flavour of the Mysteries they practise.

Different Circle structures serve different needs. None is superior to the other except to the extent that it serves your needs better. For those of us simply seeking to express our religious feelings in sympathetic company, whichever form best serves that expression is all we're likely to need. But those of us who feel called to serve the greater community will need all of them to achieve the mandate we have set ourselves.

To return to our model umbrella organisation, to serve a significant majority of the community it will have to address as many of the r- ather different needs of solitaires, Covens and Temples as is feasible without stepping on the concerns of any of them. To be effective, it has to have some standards, but it can't impose them from above witho- ut violating the sovereignty that all three segments of the community value rather highly.

One of the difficulties with any ideal is that it manifests imperfec- tly, if indeed it can be brought to manifestation at all. Rather than a discouragement, however, I find that a challenge: to bring about the best fit possible between reality and our ideal. Here then are my ideas on some of the attributes such an organisation can aim for. To start from the top, I think the stated purpose of the organisation should be to serve as a liaison between member clergy and the Es- tablishment, whether government or public. Why clergy? Because we don't need government approval simply to worship our Gods, especially if we're doing so discreetly and on private property.

It's our institutions which need public recognition in order to be a- ble to avail themselves of public resources available to other, alrea- dy recognised, religions, not the worshippers themselves. And ins- titutions effectively mean the clergy. Note I don't say Priesthood. I- t's one of the earmarks of the Craft that all Initiates are clergy, but in many of our Traditions, Priesthood requires a deeper underst- anding of traditional lore and techniques.

The immediate needs such an organisation should attempt to fulfil are essentially three:

1) Establishment of a Seminary to provide the training necessary for government accreditation as a minister of religion for those who need or seek said accreditation. To achieve this it will be necessary to look into the minimal training expected by any intended licensing bodies and ensure that those standards are being met or exceeded by all graduates of said certification pro- gram. This accreditation is to serve no other purpose within the organisation: all of our members will be recognised by us as clergy, whether or not they seek further accreditation.

2) To act as a public relations and information office on the Craft to the general public. If we exist, we will be used as an infor- mation source, so we might as well plan on it and do the job pr- operly.

3) To act as a Craft contact and social network to facilitate Pagan networking among members and non-members alike.

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To expand upon the seminary somewhat, any member should be able to sit for an examination without taking the associated classes (a process known in Ontario as "challenge for credit"). If s/he passes, s/he is given the credit, if not, the associated courses must be taken before s/he may sit for another examination on that subject. In this way we can grant credit for existing knowledge without in any way comprom- ising our standards. I think it would be a very bad idea to grant an exemption from this procedure to anyone.

Because very few of us are likely to be able to drop everything for a couple of years to travel to wherever we happen to establish the campus, one should be able to complete the courses necessary for certification by correspondence. Nor should the topics of instruction be limited for those required for accreditation with government.

Let's also see to it that our ministers have a grounding in the phil- osophy of religion, comparative religion (especially comparative Pagan religion) and chaplaincy as well. Note too that I keep referring to the document as a Certificate, not a college degree. A university level of education, while great for the egos of graduates, is unneces- sarily high to meet the needs of our Pagan laity - a Community College is much more appropriate. The stages of learning in a guildcraft are apprentice, journeyman and master, NOT baccalaureate, master and doctor! Mind, I have no objection to our Seminary offering college level courses, nor any other course or seminar it may choose to offer. I merely object to the insistence in some quarters that since most Christian ministers must hold graduate degrees, then by golly ours must too! Horsefeathers!

Our Organisation then breaks down into a Seminary to provide internal education, and accreditation, to Pagan religious tutors; a PR office to provide external education, and referrals to the public; and one or more Festivals, and no doubt a periodical (e.g. a newsletter), to p- rovide for contacts and networking both internal and external.

Further, I see our Organisation as an ecclesia in the ancient Athenian sense of the term, and assembly of all those having the right to vote in our affairs. I don't feel the ecclesia should either set or attempt to enforce any standards beyond those required for government ac- creditation and a minimal ethical standard for membership. I feel that membership should be restricted to ordained clergy within a Pagan tradition, nor should the ecclesia itself set any standard as to what does or does not constitute clergy (though I expect it may have to define criteria for determining what is or isn't Pagan). All this because any other approach compromises the essential sovereignty of our Covens and Temples (for which purpose I see a solitary as a Coven of 1).

Since our membership is composed of clergy, not Covens and Temples, I favour one-person-one-vote. Certainly, groups with a large number of ordained members will thereby gain a larger number of votes in the ecclesia, why not? The ecclesia has no authority over individual members nor the organisations they may represent. Its most extreme power is to suspend the membership of persons found to be in violation of the ethical code, which code is set and policed by the members themselves. Or to appoint officers to manage the ecclesia's property and affairs, which officers will be legally and constitutionally answerable to the membership.

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On the topic of polity, I see the ecclesia/AGM as setting policy which is then administered and interpreted by the officers. The officers should have no power to set policy themselves. Our structure should be absolutely minimalist to avoid unpleasant takeover bids later. Any office or function which doesn't need to be there, shouldn't be there. If someone has grounds for an ethics complaint, an ad hoc committee should be assembled to look into it. If amends are made or the objec- tionable behaviour corrected, then the case should be dropped (i.e. the committee is focused on correcting unethical behaviour, not punishing it).

On the subject of officers and their terms of office, I rather like the notion of electing them in alternate years for two- year terms. A one-year term is too hard on continuity. One possibility to avoid little fiefdoms is to provide each function with two officers, one senior and the other junior. Each year the senior officer retires, the junior officer becomes the senior and a new junior officer is elected. Continuity is preserved, and each officer gains an assistant who has a year in which to learn the ropes. I think that barring the outgoing senior from seeking re-election as a junior would be wasteful of resources, myself, but it would certainly serve to break up fiefdoms even further, should the ecclesia happen to be particularly paranoid about them.

A not-so-little proposal, but the subject is an important one. This is only somewhat-baked, and I see the need as both real and immediate, so please give me some feedback on this.

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THE FEMININE CURRENT IN THE GOLDEN DAWN by Peregrin

(A version of this article first appeared in SWEEPINGS).

Many Wiccans and Pagans, whilst declaring themselves "eclectic" seem to avoid the Golden Dawn like the plague. This is quite understanda- ble, since on the face of it the GD seems to be counter to most of the Pagan philosophies. (The open hostilities and down putting directed at Wiccans that pour out of some GD practitioners does not help the matter either.)

The GD Is often viewed as inflexible, patriarchal, authoritarian and stuck up its own behind. A few Wiccans do practise the GD, but most of these, I feel do so with the belief that the two are watertight compa- rtments - that is Wicca is a religion and the GD a "system". Most (including myself), if they confide in you will admit that they view the GD as more "powerful" - at least in the magical as opposed to the religious sense.

It is my aim here to show that the essence of the GD is not inherently patriarchal and opposed to Pagan ideology. This I believe can be r- eadily observed if we remember that the Hermetic Order of the Golden Dawn was a late 19th century outward manifestation of a spiritual system aeons old. The essence of the system would therefore be con- tained within, but not altered by, and outward form that reflected late 19th century western occult ideology. (Remember also that the GD first emerged via Masonic sources and thus the outer form was heavily coloured by that system.) This essence can however be readily "tapped into". This will then help the magician avoid being trapped into "believing" the GD's outer form. The essence I speak of is, of course, the Goddess.

On the face of it to say that the GD's essence is Goddess sounds absurd. But please do not judge the GD book by its cover. Forget the outer form, forget the Victorian pomposity, forget the props. Let's go a little deeper.

First off, the original GD System relied heavily on its ceremonial in- itiations. The process of initiation (even the mimicry of ritual initiation) always involves a death and re-birth, which can only truly occur via Goddess, since only the "female" force of the universe can give birth. Thus straightaway we see that at the core of the GD is an unrecognised Goddess force. To deny it is to say that either, a) the GD initiations do not involve a re-birth; b) something other than Go- ddess can give birth; or c) the GD initiations are not effective, which anyone who has undergone them will heartily dispute.

Christopher S Hyatt, the main collaborator with the late Israel Regar- die before his death, in a recent book - The Secrets of Western Tantra - makes several hints which echo the views I express. Says Hyatt, when tracing the link between the GD and the Tantric Goddess:

"...one attribute among many others which gives the whole show away is the equality between male and female adepts." (p.69)

For a Masonically derived Order in Victorian England this was an unpr- ecedented and daring move. Yet this had to, and did occur, since the Order's essence is based firmly on Goddess and the co-equality of the

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sexes. Looking a little more closely at the formation of the Order will also show many other clues regarding the hidden Goddess essence.

Firstly, the leading light of the Order, S L MacGregor Mathers, was an ardent supporter of the equality of the sexes and the young feminist movement. In his introduction to "The Kabbalah Unveiled" he sets the record straight concerning the nature of divinity:

"...the translators of the Bible have crowded out and smoothed up eve- ry reference to the fact that Divinity is both masculine and femini- ne... now we hear much of the Father and the Son, but we hear nothing of the Mother in the ordinary religions of the day."

Presuming the hidden Goddess essence and following the mythology of the Order, it becomes apparent why the "Secret Chiefs" chose such a person to lead the GD. If the Order's essence was patriarchal they would surely have chosen a different man.

Continuing with the examination we find that the Outer Order rituals are based upon a set of cipher manuscripts. In those manuscripts, as published in "The Secret Inner Order Rituals of the Golden Dawn", we find the candidate is often referred to as "she". In an age when women were still calling themselves "brothers" and "chairmen", this is significant.

Further, the Order was chartered and given authority (ie, symbolic life) by a woman (Sr SDA). Now admittedly serious doubt has been cast upon this history, but regardless of whether the events occurred in shared space-time or Westcott's mind, the symbolism is important - it is a symbolic birth performed by a Goddess figure.

This theme is further developed in the naming of the first true GD temple in England (and the initial temple of many GD Orders worldwide) as the Isis-Urania temple. Thus the Order is visibly dedicated to, and under the influence of, the Goddess. Behind all things, even GD t- emples, is the Mother.

Before having a quick flick through Regardie's "The Golden Dawn" to see what Goddess essence we can find there, let's pay attention to some of the more prominent proteges of the Order. Firstly Mathers himself went on to utilise his GD adeptship to develop, along with his wife Moina, the Rites of Isis in Paris (the couple nearly always worked as a partnership in their occult work.) Secondly Aleister Cr- owley, despite his male ego, misogyny and viciousness went on to pr- oduce a sort of Nuit "cult", using GD based techniques. Crowley him- self is an excellent example of my point that inner essences do not necessarily reflect outer forms and vice versa. It is hard to imagine that such a person as Crowley (the man) could act as medium to such Goddess inspired beauty as the closing paragraphs of the first chapter of Liber Al vel Legis. Yet Goddess came forth anyway. Crowley, like the GD was outwardly patriarchal, but contained the essence of God- dess. There is no more Goddess inspired thealogy than Crowley's maxim, "Do what Thou wilt shall be the whole of the Law".

Dion Fortune, initiate of the Stella Matutina, also used GD based tec- hniques to help formulate her Pagan workings, the focus of which was the Goddess Isis.

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The most obvious evidence of Goddess in the GD is the Rose-Cross, the symbol of the combined female and male forces. The GD's Inner Order, the Rosae Rubeae et Aureae Crucis claimed a Rosicrucian lineage, and the links between the Rosicrucians and Goddess have been detailed beautifully by Gareth Knight in his book, "The Rose Cross and the Goddess".

We come then to the GD tarot, and find it restoring the court cards to an equal sexual balance based upon the Tetragrammaton. The male knave (page) of the exoteric packs of the era was correctly replaced by the female princess, symbolic of the Earth Goddess.

In Qabalistic philosophy we find the spirit of the Divine often refe- rred to as Shekinah, which is seen as having a female essence. This is shown clearly by Mathers when he correctly translates a passage from the Sepher Yetzirah:

"...AChTh RVCh ALHIM ChIIM: Achath (feminine, not Achad, masculine) Ruach Elohim Chiim; One is She the Spirit of the Elohim of Life."

This thealogy is followed in the GD. Israel Regardie shows this in his ritual for Spiritual Advancement, which is based firmly upon the Z documents of the Inner Order. Here he implores the Mother of Goddesses and Gods (Aima Elohim) to aid him in his quest. Regardie even uses a cauldron as a symbol of the Great Mother. This, believe it or not, is not a Wiccan ritual, but pure Golden Dawn.

The main weapon of the RR et AC adept, the Lotus Wand, has embodied within it much Goddess essence. It is described as, "...a simple wand surmounted by the lotus flower of Isis. It symbolises the development of creation." (The Golden Dawn, 5th ed. p224.) This indicates that the creation of the Spirit, the Heavens and the Earth comes from the Great Mother Isis. The wand also represents the Kundalini - a feminine Goddess force. This to me is a beautiful tool, alive with Goddess, much more so than the Wiccan athame (which is objected to by some feminist Witches as being aggressive and masculine).

Finally let us return to initiations. The two most important init- iations of the GD/RR et AC system, the Neophyte and the Adeptus Minor ceremonies, both contain the hidden Goddess essence.

The Neophyte ceremony is based on the myth of the Slain and Risen Osiris, where the candidate acts as the Slain Osiris. This myth ho- wever is a later patriarchal rendition of the Ishtar and earlier Inna- na myth of Goddess descending into the Underworld. The Goddess is thus present deep within the archetypal theme of the ceremony. Further, the act that seals the initiation proper, the final consecration, is conducted by Officers representing "the Goddesses of the Scale of the Balance". And as the badge of the grade is placed upon the new init- iate, "... it is as the two Great Goddesses Isis and Nepthys, stret- ched forth their wings over Osiris (the initiate) to restore him again to life." The candidate is thus re-born to a fuller life by the power of Goddess.

The Adeptus Minor ceremony contains much Goddess essence quite openly. The clearest example of this is the Vault of the Adepti, and obvious symbol of the Womb of Goddess. As Regardie briefly points out in his introduction to the Golden Dawn, the candidate is led through the Twin Pillars which symbolise the vagina and into the womb itself. There she returns to the Great Mother and is re-born and out through the vagina

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once more. The symbolism is so obvious, so beautiful and so potent, and I am surprised some Wiccan/Pagan group hasn't adapted the ceremony in their own workings.

From the foregoing it can easily be seen that Goddess is alive and well within the GD - at least in its essence. Sadly not many GD adepts are aware of this. Most GD magicians get too caught up in the outer form and potency of the system to notice where the energy and beauty originate. I am not claiming that the GD is, or should be, a religion. It is not, and its essence is not. The essence is however Goddess and Her continuing manifestation in this world. If we are to remember and consciously perceive this it will transform our GD work. Then the GD will no longer be "dry" and without life - the perceptions most Wiccans and natural Goddess worshippers intuitively feel.

For 100 years the Golden Dawn has concealed Her, the Mother of Light, Life and Love. But now in this time when She is being worshipped by so many in so many different ways, the Golden Dawn will at last reveal its secret. And just as the Stone that the Builders rejected shall become the Cornerstone of the Temple, so too shall Goddess become the key to the 21st century manifestations of what is now the Golden Dawn. The new Golden Dawn shall one day become as important as the Wiccan movement in the collective invocation of Goddess. This process is already beginning, and we can all take part in and promote it if we Will. But whether we chose to or not, now is the time to bury the false split between ceremonial and Pagan magic, for both are born of the Mother and both will lead us back to her.

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WARRIORSHIP by Swein Runestaff There has been much written on warriorship in recent times and i- nterest in the subject shows no sign of diminishing. As Pagans we must come to understand our warrior ancestry and, more importantly, adapt its principles to modern life. If we fail in this task, we face the prospect of becoming either meek and herded sheep, or branded outlaws, condemned as were our ancestors, for our heresy.

Although I have read widely on the historical evidence, my own u- nderstanding comes mainly from my training in a living Norwegian tradition and in the Rune-Gild. There are many academic theories and conjectures about the role of the warrior in Pagan society but very few academics who understand warriorship. We Pagans do not have the luxury of theorising, no matter how clever those theories may seem. If they are not of practical benefit to us in daily life, they amount to nothing more than intellectual wankery.

Paganism is about freedom. Freedom from dogma, freedom from our ne- gative conditioning, habits, and inhibitions, freedom from our self- -limiting beliefs. We must not think that we can improve our situation if we break the bonds of the Judeo-Christian chastity belt merely to adopt fetters forged from the twisted scrap of a bygone age. Chri- stianity became fossilised before it reached the wisdom and tolerance of maturity, let us not make the same mistake.

Paganism has always had its strength in its diversity and fluidity, constantly adapting according to time and location. The form is always evolving but the essence remains. This fluidity is indeed part of the essence, and differentiates us from the anachronists who seek only relief from reality. To the Pagan, reality is not the tiresome mud of everyday, but colourful clay to be moulded lovingly in our hands.

Paganism is our way and warriorship is our vehicle. Without warri- orship, Paganism becomes quaint anachronism. In my tradition warrior- ship is not about aggression, in fact a warrior has gone beyond the need for aggression. Warriorship is actually magick, the art of ma- nifesting the True Will. An aspect of this is illustrated in our understanding of the Berserk.

The word "berserk" comes from two words, "bare" and "sark" (a shirt). A berserk was originally one who fought without a shirt, bare from the waist up. Not only did they scorn body armour, they even went without the psychological advantage of a layer of clothing between their skin and the enemy's sword.

In our tradition, the symbolism of removing the armour is of great importance, but before it is safe to do so, one must be adept at doing battle with the armour on. Whether on the battlefield or in the marketplace we all wear some sort of armour against "the slings and a- rrows of outrageous fortune", or more to the point, the barbs of our fellow humans. In order to operate efficiently we must know our stre- ngths and weaknesses, and become aware of the style and construction of our armour.

As our movements become increasingly efficient, we find that we can afford to shed some of our armour. We then find that our movements become even more efficient with the resulting freedom. Eventually we find ourselves totally open to the world. No longer encumbered with

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layers of protection we are free to be our true selves. Every act becomes a spontaneous and joyous act of pure will. We become a vortex of pure will force.

Paradoxically, while a novice stripped of armour would be instantly slain, an adept becomes impervious to steel. The berserk ceases to be a target by becoming as if devoid of gross substance. The Ynglinga Saga describes the Berserks when inspired by Odin, "They cut down the enemy, while neither fire nor iron could make an impression on them." That which offers no resistance cannot be cut. That which is flexible cannot be broken.

Anyone who has been in combat situations will realise that uncontr- olled anger is rarely a friend in battle. Such emotion may well sti- mulate enthusiasm and fearlessness, but at the cost of judgement and precision. There is a Samurai saying- "The angry man will defeat himself in battle as well as in life." The true berserk rage is certainly not blind anger. An angry warrior may be frightening and deadly but is unlikely to come out of a battle alive, let alone unscathed.

The secret of the berserk's invulnerability is the ability to let the True Will flow unimpeded. This requires the warrior to be totally calm and centred while at the same time unleashing the destructive forces of the Will. This is a form of meditation infinitely more difficult than being calm and centred in a quiet room

(something most people find almost impossible anyway). The slightest distracting thought can be fatal. By not letting thoughts interfere with the flow of Will, the berserk is always in the right place at the right time. Action flows, there is no rigidity or predictability, there is nowhere a blade can strike.

The berserk acts without hesitation and is always in harmony with any situation. Harmony in this case means being true to the self and inte- racting with the situation in a way which is honest with the self. Th- is can only be done when there is no barrier between the self and the situation. One becomes a fluid part of the situation without losing one's individuality, an indispensable and autonomous part of the whole, every movement being a vital adjustment of one's position in the universe.

It is only through warriorship that we will be able to practise our varied traditions without fear of persecution, for this fear betrays a lack of confidence in one's own magickal ability and in the power of one's tradition. Like the berserk, those who truly practise warriors- hip or magick will find themselves beyond the reach of any attack, and extremely unlikely to be attacked in the first place.

Judeo-Christian culture has taught us that we are powerless as indi- viduals, that we must follow the mob to be saved. Pagan culture has always taught that we should accept responsibility for ourselves. Our power or lack of it is our own choice. Freedom is ours, taking res- ponsibility for ourselves is the price. Many are not ready to pay it, let them join the sheep of a herd religion until they are ready, they too have a valid place in the greater whole. This is why Paganism does not seek to make converts.

Ultimately warriorship is a path of compassion. When we no longer fear others, we are free to sense their real needs. This is not sympathy or

just being nice, sometimes a harsh lesson will be far more beneficial in the long run. Only fearless openness allows one to see the best way to interact. Without fear we can be more tolerant and less defensive, less inclined to take things personally, or become offended when others do things a little differently, or moralise and interfere with others because we feel threatened by their strangeness. Only fear prevents us from achieving our potential. Only warriorship will defeat the fears which divide us.

(Swein Runestaff is Steward of the South Pacific Region of the Rune- Guild)

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GLENN INNES STANDING STONES: THE FIRST STANDING STONES OF MODERN TIMES

Glenn Innes in northern NSW is home to many people descended from Scottish, Welsh, Cornish, Manx and Irish immigrants. The streets have Gaelic street signs, and in a marvellous initiative, the local Council have erected a stone circle "similar to those erected by Celtic People throughout Europe centuries ago". Three stones - named Gaelic, Bry- thonic and Australis - are the focal point of the circle; on the op- posite side of the circle four stones form the Southern Cross, with a Celtic stone acting as a pointer. Outside of the circle, stones at each of the cardinal points form an Ionic Cross.

There are a total of 38 stones, with 24 being in the circle. Each one stands approximately 12 feet above the ground, and weighs several ton. Parts of the array of stones are intended to act as a calender, whilst other parts have a religious significance. Calculations by the Royal Australian Hydrographic Office were used to determine the position of the Winter Solstice; the positions of the Summer Solstice sunrise and sunset were observed on December 22nd 1990.

Also in NSW, another stone circle - with a difference! At Mt Annan Botanical Gardens, 15 basalt crystal columns have been erected in a circle to form a "sundial of human involvement". This analemmatic sundial uses a movable marker to cast a shadow. And the moveable marker? A human, with arms raised above their head! The circle is so situated that it is possible to look out across the Blue Mountains, to the Sydney skyline in the distance.

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BEYOND REASON: A new look at an old Devil

by Aries

Inside my mind is a court room. It is dark and sombre, a few shafts of light from high slit windows etch out sloping pillars of swirling dust. In the public gallery are a representative sample of the great unwashed; fighting, fornicating, eating, suckling piglets, and other sub-Bosch activities that lend atmosphere to the Baroque wanderings of my imagination. The judge is unhappy. Whatever happens, someone, somewhere, will hate him for it. In the dock are the three grand-dames from Shakespeare's "Scottish" play, and I am counsel for the defence. The Advocatus Diaboli, I guess. In the witness stand is "Dance with the Devil" by Audrey Harper and Harry Pugh, and grave are its accus- ations. But first, let's have its story.

Audrey Harper; a familiar tale of degradation and final redemption t- hrough our Saviour Jesu Christos; sent to a Dr Barnado's home by her mother, she grew up with deprivation and social stigma. In time she becomes a WRAF, falls in love, gets pregnant, boyfriend dies, she turns to booze, gives up her baby and becomes homeless. Wandering to Piccadilly Circus she meets some Flower Children with the killer weed, and her descent into Hell is assured. By day she gets stoned and eats junk food; by night she sleeps in squats and doorways. Along comes Molly; the whore with a heart of gold who teaches Audrey the art of streetwalking. She flirts with shoplifting, gets into pills, and then gets talent spotted and invited to a Chelsea party, where wealth, pow- er and tasteful decor are dangled as bait. At the next party she is hooked by the "group", which meets "every month in Virginia Water". She agrees to go to the next meeting which is to be held at Hallow- e'en.

Inside the dark Temple lit by black candles and full of "A heady, sickly sweet smell from burning incense", she is "initiated" by the "- warlock", whose "face was deathly pale and skeletal... his eyes ... w- ere dark and sunken" and whose "breath and body seemed to exude a strange smell, a little like stale alcohol." She signs herself over to Satan with her own blood on a parchment scroll, whereupon a baby is produced, its throat cut, and the blood drank. Following this she gets dumped on the "altar" and fucked as the "sacrifice of the White Virgin". The meeting finishes with a little ritual cursing and she's left to wander "home" in the dark.

Her life falls into a steady routine of meetings in Virginia Water, getting screwed by the "warlock", drug abuse, petty crime, and recrui- ting runaways for parties, where the drinks are spiked - "probably LSD" - and candles injected with heroin release "stupefying fumes into the air"; the object being sex kicks and pornography. She falls pregnant again, gets committed to a psychiatric hospital, has the baby, and gives it away convinced that the "warlock" would sacrifice it.

Things then become a confusion of Church desecration, drug addiction, ritual abuse, psychiatric hospital, and falling in with Christian folk who try vainly to save her soul. For rather vague reasons the "coven" decide to drop her from the team, and she dedicates herself to a true junkie's lifestyle with a steady round of overdosing, jaundice, and detoxification units. The "warlock" drops by to threaten her, and she makes her way north via some psychiatric hospitals to a Christian Rehabilitation farm. She gets married, has a child which she keeps,

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and becomes a regular churchgoer. But beneath the surface are recur- ring nightmares, insane anger and murderous feelings towards her brethren. At the Emmanual Pentecostal Church in Stourport she asks the Minister, Roy Davies, for help. He prays, and God tells him that she was involved with witchcraft. An exorcism has her born again, cleansed of her sin. She gets baptised and has no more nightmares, becoming a generally nicer person. She becomes the "occult expert" of the Reach- out Trust and Evangelical Alliance, and makes a career out of telling an edited version of her tale.

Geoffrey Dickens MP persuades her to tell all on live TV; "Audrey, to your knowledge is child sacrifice still going on?" To this she rep- lies, "To my knowledge, yes." After this the whole thing rambles into an untidy conclusion of self-congratulation, self-promotion, and self- justification; and for a grand finale pulls out a list of horrendous child abuse, which is shamelessly exploited in typically journalistic fashion, and by the usual fallacious arguments which links it to anything "occult"; help-lines, astro predictions in newspapers, and even New Age festivals.

And so we are left with a horrifying vision of hordes of Satanists swarming the country, buggering kids, sacrificing babies, and feeding their own faeces to the flock. I would be tempted to consider this story a modern parable; a Rakes Progress for the late 20th century, were it not for the claim of truth and the accusations cast.

Throughout her tale Mrs Harper shows herself to be a clumsy diss- embler; inconsistencies appear throughout, and the tone is shrill and hysterical. "I know parts of my story are hard to believe. I realise there are some sceptics who will not accept that such things can h- appen." This is a perfect example of the fallacy known as "poisoning the well", but what part might we find hard to believe? On page 79 with her bare face hanging out she tells us that, "I was, by now, quite an accomplished young witch. I could levitate. I could bring down the powers of darkness to move furniture about." Better a wilful sceptic than having us believe in levitating junkies. But was she a witch? When the Chelsea girl invites her along, "she never mentioned witchcraft. But somehow, as she spoke, her words conjured up an eerie atmosphere." And according to her testimony, nobody actually mentions witchcraft prior to Roy Davies, who is tipped the wink by Lord God Almighty.

Regardless of that, she still promiscuously mixes up the terms; wi- tchcraft, Satanism and Paganism, playing free and easy with the rules of evidence. However, it does appear that there is a thing called Wicca or White Witches who "certainly do not set out to do evil", but are still damned because "even if they don't do deliberate harm, their activities are opposed to Christian teachings because they worship false gods." Obviously possessed of the spirit of discernment, or as Joseph Campbell said, "You can't fool around with Yahweh." 1

Okay, so where is the evidence? In Mrs Harper's reality tunnel the e- vidence is everywhere, for the world is full of "evils that are the work of Satan." Not for Mrs Harper the easy road of "hardfacts" when she assures us that "There have been mounting suspicions over the years that child sacrifices take place regularly. I believe that they do. I have no evidence to support this belief." "It's my belief that some of the hundreds of children and adults who go missing every year end up being sacrificed." All that she offers us is her belief, but is it a rational belief? Consider these words from another book, in a

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chapter called "Schizophrenia: The Demon in Control - "Let's say that when you awake tomorrow, you find standing at your bedside a man with purple scale skin...from Mars... visible and audible only to you...he warns you not to reveal his presence; if you attempt to do so, he threatens, he will kill you instantly... On the basis of what you can so clearly see and hear, you accept the fact, astounding as it is, that the stranger is what he says he is."2 Barbara O'Brien then goes on to describe the schizophrenic trip and how she toured America in Greyhound buses in an attempt to escape the "hook operators".

But, what if someone woke up to find Satan by their bed? Mrs Harper is one of the sad minority to do just that. In hospital, after an over- dose she returned to her bed to find on it "a miniature hooded figure- ... I was sure it was Satan manifesting himself to me." If we check the diagnosis of schizophrenia we find that the schizophrenic "ceases to experience his mental processes and his will as under his own control; he may insist that thoughts are being put into his mind."3 And what does Mrs Harper tell us? She signed in blood a parchment scroll which stated that, "I am no longer my own. Satan is my master." As for arranging her social calendar, "I was rarely summoned... Some inner compulsion told me when, and where, to go...Satan could direct me to the coven by remote control." At other times there was "just the telepathic message buzzing in my head... Satan was beckoning... There was no resistance. I had to go." In fact most of the time "Satan was at the helm of my thinking processes." This is not all, for we also r- ead that the schizophrenic "hears voices telling him what to do."3

Three or four weeks after her "initiation", Mrs Harper experienced a blinding headache. "Then a voice came to me, telling me to be at H- ighgate Cemetery just before midnight." The voice went on to give her some travel directions, which was very obliging. "In acute stages of the illness other hallucinations and delusions of varied kinds may be present."3 I think we can safely classify levitation and telekinesis under the heading of hallucination and delusion, but what about babies being killed? Or coven meetings even? "The paranoid schizophrenic has 'a persistent idea...that there is a conspiracy or concerted action against him...a delusion of grandeur."3 Whenever she took an overdose, "I knew who was behind it all - the coven. This was Satan attacking me." Whenever things went wrong for Mrs Harper it was Satan, "making me follow foolish impulses...causing me to behave in a stupid way." Every time she got moving "Satan played another of his little tricks" to stop her short. "Delusions of unworthiness occur in depressive illnesses in association with misery and hopelessness." 3 Any comment Mrs Harper? "I felt myself wishing that I could be good, like these nurses, instead of a servant of the Devil." "...how inadequate I was compared with the other churchgoers."

On her first TV programme she was asked, "How do you know you were not just on a bad trip?", to which she replied, "A bad trip doesn't last five years." But if this bad trip is schizophrenia, it could. As far as backgrounds go, hers was ideal for inducing psychosis; harsh, cold and alienating. Significantly she had nicknamed the matron of the home "the witch", and after her escape attempts "It didn't take the police long...they soon had me back under the spell of the witch." A process of learned helplessness. Bob Wilson 4 disc- usses the possible role of schizophrenia and self-medication in heroin addiction, and certainly at the more stable periods of her life she s- eems to have no problem giving up her drugs. Although this may not be important, it is worth bearing in mind that Virginia Water is home to the Royal Holloway Psychiatric Hospital, which, at the time of her t-

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ale, had a bustling schizophrenic population. Maybe this explains how she ended up so often wandering around dazed in the dark. Of course this is all speculation, but the mere possibility that an undiagnosed schizophrenic with a medieval delusion is trying to drag us into her fantasy, and to restrict the civil liberties of others has me worried.

Even more worrying was a "Despatches" documentary shown on Channel 4 TV on the 19th February 1992, portraying an alleged expose of Satanism and ritual abuse. An array of "survivors" were brought before us; some of whom were severely traumatised individuals and in need of much care and help to re-build their lives. Others had me suspecting malice as a motivating force. These "survivors" refuse to go to the police, just like our Mrs Harper neglected to report a whole heap of crimes such as; desecration, rape, child abuse, drug running, animal brutality, murder, eating foetuses and stealing library books. When at long last someone goes as far as pointing to where the bodies are buried, the police do a lot of digging, but find nothing. Similarly, those cases that come to trial are thrown out on the grounds of insufficient evidence or doubts about the social workers' methods.

Therapists and social workers assure us that the physical reactions of these people when under analysis are authentic, but this proves little. The link between mind and body is profound; the body reacts to the mind's content regardless of the authenticity of that content; i.e., belief will evoke as great a response as actual recall. What do these "carers" have to gain by their behaviour? I guess it's much sexier to be on a special Satanic ritual abuse group, rather than just another social worker in the child unit. After the "Operation Julie" team split up, the majority of its members left the police rather than return to normal duties - the power of being in a special elite sedu- ces the best of us.

As is usual Uncle Aleister comes in for some ritual abuse; this evil black magician (sic) on the "Bloody Sacrifice"; and "Dispatches" quotes those infamous lines from page 219: "A male child of perfect innocence and high intelligence is the most satisfactory and suitable victim."5

But they neglected the all-important footnote: "It is the sacrifice of oneself spiritually. And the intelligence and innocence of that male child are the perfect understanding of the Magician, his one aim, without lust of result. And male he must be, because what he sacr- ifices is not the material blood, but his creative power."5 We can surmise that either the "Dispatches" team are totally incompetent to have missed that footnote, or deliberately dishonest. As far as I can tell the only sin in what Uncle Aleister suggests is the Sin of Onan. (See: Sacred Mushroom and the Cross by J M Allegro for a full ex- planation of the link between sperm and sin.)

Finally, after teasing us overmuch with hints of a secret Satanic gro- up that regularly murders babes in arms and worships Uncle Aleister in a basement Temple in the East End of London, they were going to reveal all. Well, actually not all: they stop short of naming names, due no doubt to a sharp eye on this country's libel laws. Instead we get shown clips of an arty video from The Temple ov Psychic Youth's playroom; a video I thought was available by mail order, and some of which was shown publicly as far back as 1987 at the 2nd Thelemic Conference at Oxford. The offending content was a little low-level S&M (low-level compared to what is currently available from Amsterdam), and certainly not as visually gripping as some films by Dali or

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Kenneth Anger. What seemed to have been forgotten is that Sado- masochistic behaviour is ritualistic, but that doesn't mean that rit- ual is an incidence of intention of abuse.

It was confidently stated that claims of identical detail concerning Satanic ritual abuse go back 700 years; but in all this time, those tricky Satanists have evaded capture. "Dispatches" claimed that the wily Satanists escape the net because their crimes are "beyond bel- ief", and hence not believed. Personally I wonder whether the claims themselves may well be beyond reason. Suppose these survivors claimed to have been abducted by fairies, or the Evil Space Brothers; how wo- uld we react? Evidence is coming through that suggests that Multiple Personalities and UFO abductees show a tendency of abuse of some sort as a child. Hypnotised subjects are able to construct a detailed and realistic UFO kidnap scenario without having any UFO knowledge or ex- perience.6 We are obviously talking about something that is coming up from the deeper structures of the mind, possibly at the level of the Archetypes, and I'm sure we can agree that the "Satanic Ritual" s- cenario is well embedded in the group consciousness. We should bear in mind two things; firstly, the mind is a much more complex entity than our current models allow for. Also that memory is symbolic; it does not run back like a film; rather it is reconstructed from elements that "seem right", but the result is always partial, leaving room for symbolism to dress the events in a ways that serves a deeper need. A child being treated brutally by parents it believes should be loving, could then "demonise" them, so that images of "satanic parents" will slowly emerge in therapy as the real trauma is dealt with. The symbol- ic nature of this recalled material allows it to be easily dealt with by psychodrama such as exorcism. Maybe it's all true; many abusers use ritual trappings to induce fear, so maybe there are Satanic abusers; Lord knows there are more than enough Christian and non-Satanic abusers about. But to politicise others' pain and suffering is to my mind, both wrong-headed and dangerous.

The truth is that there are a lot of sick people out there, both perpetrators and victims who are hurt and traumatised. They need all the help we can give, not exploitation. We have seen the effect of mass hysteria before; from the Pendle Witches and Jews up to the Guildford Four and Orkney Twelve. The Witch Hunts died out because wilful sceptics refused to believe on women flying about the country- side on broomsticks, and tended to (rather unkindly) laugh at the peo- ple who believed in such things. The UK is currently in its worse recession this century, and we can confidently expect a rise in the rates of suicide, child abuse and scape-goating. Right now we have a greater need of wilful sceptics than we do of fanatics fresh from a medieval reality tunnel. I rest my case.

FOOTNOTES:

1 Joseph Campbell: The Power of Myth 2 Barbara O'Brien: Operators and Things - The Inner Life of a S- chizophrenic 3 Richard L Gregory (Ed.): The Oxford Companion to the Mind 4 Robert Anton Wilson: Sex and Drugs - A Journey Beyond Limits 5 Aleister Crowley: Magick 6 Hilary Evans: Visions, Apparitions, Alien Visitors

And not forgetting DANCE WITH THE DEVIL: A Young Woman's Struggle to Escape the Coven's Curse, by Audrey Harper with Harry Pugh, published by Kingsway Publications. (As an interesting postscript to this arti- cle: readers may be interested to learn that it was Audrey Harper's appearance on Australian TV, telling us all about the dangers of S- atanic/Witchcraft ritual child abuse that prompted me to found the Pan Pacific Pagan Alliance - Julia) 2243

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THE PAGAN UNITY RITUAL

For group workings: we have generally made this the first part of our meeting, after the erection and consecration of our working space. The music used for the working is "The Burning Times" by Charlie Murphy. Love it or loath it, this song is undeniably the anthem of the Neo-Pa- gan movement, and is played or sung at Pagan gatherings in Britain, Europe, Scandinavia, the USA and Canada. By using it for this working, we are making a very profound connection with the world's Pagan commu- nity.

First form a cartwheel with your cords - loop them over each other, and hold the loose ends. Then stand in a circle, with the cords f- orming the spokes of the "cartwheel". Start the music, and as the dr- umming begins, so everyone slowly moves deosil in time to its beat. As you dance, you remember all the Pagans you have ever known, or worked with. If you don't know many, then think about Pagans who have in- fluenced or inspired you - writers, singers, poets, artists - it doesn't matter which, as long as you remember them. Throughout the song, continue to dance, and continue to remember: focus upon the image of the cords as a web which joins all Pagans together.

In our groups, we generally end the dance after "The Burning Times" f- inishes with an "Eko Eko..." chorus, and then drop the cords to the ground to send the magic on its way. If you work alone, the ritual can be adapted. Instead of forming a cartwheel, you can weave your cords into a web-like pattern, or use knots - it doesn't matter which, as long as you remember, and focus upon the concept of the links with ot- her Pagans. If Australian readers have problems finding a copy of "The Burning Times", write to us, and we'll try and put you in touch with a supplier.

This ritual has now been performed a number of times with Pagans from NSW, ACT, SA and the USA. It is also being worked in Britain, and a number of events that have happened recently seem to confirm that a very real current is being generated to strengthen Pagan Unity.

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Blessing my New Home

Touch the lintel and touch the wall, Nothing but blessings here befall! Bless the candle that stands by itself, Bless the book on the mantle shelf, Bless the pillow for the tired head, Bless the hearth and the light shed. Friends who tarry here, let them know A three fold blessing before they go. Sleep for weariness - peace for sorrow Faith in yesterday and tomorrow. Firends who go from here, let them bear The blessing of hope, wherever they fare. Lintel and windows, sill and wall, Nothing but good, this place befall.

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A BOWHUNTER'S PRAYER TO DIANA

Oh Silvery Huntress of the Night! Diana of the pale moonlight! Oh Goddess of the Silver Bow Smile on your humble child, below Come now to me and be my guest, And aid me in this hunt...my quest!

In this endeavor, grant success Grant me patience - grant kindness Watch over me and guide my steps - As I walk into the forest's depths. Protect me from all injury And close beside me, always be.

Aid me as I track the deer Through brush and thickets, far and near When it comes time to draw my bow Grant me accuracy, here below Guide my arrows with speed and skill Grant painless death and swiftest kill

Silvery Huntress, I am your child... I hunt your forests, free and wild. Bless this hunt, I ask of thee Oh Great Diana, hear my plea Goddess of Wild Ones and the Night! Bless my table with food tonight!

Kalioppe

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SPIRITUALITY

"What is `spirituality'? Does it matter much today? And what is something `sacred'? Is it black and white...or grey?" These were the queries of a youngster, and gave me pause for thought; And as I rummaged through my mind, I found the words I sought. "Spirituality is a relationship 'twixt the Universe and you, And how you behave will manifest, no matter what you do!

It's a friendship with creation - with stones and plants and trees, With birds and deer and butterflies...and even bumblebees; It's knowing that the life you have, is found in them, as well; It's awareness that creation is found in every realm, And that all of it is sacred and all of it's divine! That means it's very special - and will be for all time!

The answers to your questions are both black and white, and grey, As spirituality and sacredness depends on you...each day!" I pondered well his queries as he slipped out the door, And wondered if I'd answered well - or if I should say more... But looking out the window, I saw him smile at me, And knew that I'd said plenty, as he reached out and hugged a tree!

-Kalioppe-

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Creation Mystery,Part II By: The Whyte Bard

The Lord, and the Lady (and the Fool) were lonely. The All was not complete; there was none to keep them company, and laugh with them. There was none to know them, and none to be Their Children. And the Lady said, "Let us go forth and make Life upon the many worlds, that We may have Children, and a Family of Life within the MultiVerse. And let Us make them in Our image, and love and be loved in return."

And the Fool laughed, and asked, "Shall it be so?" "No," said the Sacred King. And the Fool asked a second time, and said, "Shall it be so?" "Maybe," smiled the Youth. And the Fool asked a third time, saying, "Shall it be so?" "Yes!" said the Child.

And the Fool smiled, and said, "If we do this thing, it shall be a wondrous thing indeed, for we shall make a Creature that shall have the Love of the Lady, and the Strength of the Lord, and a Curiousity to match Myself. It shall know Good and Evil, and Light and Darkness, and That which stands between them, and shall be very near and dear to us. It shall be ar- rogant, and willful, and cruel, but it shall also be kind, and gentle and loving. It shall be all things, and nothing at all."

And the Fool laughed, and asked, "Shall it be so?" "No," said Chaos. And the Fool asked a second time, and said, "Shall it be so?" "Maybe," smiled Trickster. And the Fool asked a third time, saying, "Shall it be so?" "Yes!" said Prometheus.

The Fool took up the stuff of stars, that whispers thru the MultiVerse, and mixed it with the dry clay of earth, and mixed the substance thereby made with the waters of the sea, and the tears of the Maiden, and the birth-waters of the Mother, and the spittle of the Crone; wet it was with the blood of the Sacred King, and the sweat of the Youth, and the milk on the lips of the Child.

And the Fool laughed, and asked, "Shall it be so?" "No," said the Crone. And the Fool asked a second time, and said, "Shall it be so?" "Maybe," smiled the Maiden. And the Fool asked a third time, saying, "Shall it be so?" "Yes!" said the Mother.

And the Fool smiled, and said, "Then let it be so, for I have asked three times, and three times three, and thus it is and so it ever shall be!" The Holy Fool bent, and sank to His knees, and She took the wet clay, wet with the waters of the sea, and the tears of the Maiden, and the birth- waters of the Mother, and the spittle of the Crone; wet with the blood of the Sacred King, and the sweat of the Youth, and the milk on the lips of the Child. And from that clay He made our Brothers and Sisters in Fur, Feather and Scale, and all the growing things. And one thing made of that clay was taken up by the Fool, and placed aside. And the Lady smiled upon Her Lord. And the Fool turned, and It was Prometheus, and shaped the wet clay thing further. Side by side, He made them, that none should stand above the other, but that all should walk as equals and partners, in joy and love. And the Fool turned, and It was Trickster, who shaped us to be curious, and to doubt, and from our doubt and curiousity, to learn, and to laugh. And the Fool turned, and She was Chaos, and placed a bit of Itself within us, that we may change and grow. And the Lord smiled upon His Lady. Man and Woman Prometheus made, and the making and the shaping was as years, and years upon years. And the Fool began to dance. And the Lady began to dance. And the Lord began to dance. They danced Life into the World, the Lady and the Lord, and the Fool. They danced the moon, and stars, and Sun, and all that there is, they danced into being. And they danced Death into the World, for we must close the Circle of our Being, and go forth unto newness. They danced Life and Death, and still They dance, a never-en- ding, ever-spinning Circle, endlessly spiraling upon itself, and uncoiling to start anew; hand in hand They dance, to a Music They have made, endlessly creating, and endlessly destroying.

Thus it was, and so it is, and evermore shall be so!

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DISCOVERIES

by

Katrina McNeal-Dezern August 15, 1993

Walking down Life's road one day, I spied a path along the way, Small it was, and hard to see, But I just knew it was for me.

I stepped on to that wondrous Way, What drew me there I cannot say, But there along that path I trod, Akin to the Goddess, akin to the God.

Of course I did not know that then, I merely felt the power within; Sister to forests, plants, and trees, A part of Nature's Magesties!

For many years I trod alone, Thinking all this was my own, For others did not seem to see, What was so obvious to me.

Imagine, then my sheer surprise, When right before my very eyes, It was my fortune to discover, Another traveller, my own true lover!

But still more wonders were in store, For on our path we found yet more, And now the way's no longer bare, We know that others travel there.

Some to learn and some to teach, Some the heights of wisdom reach; Together we gather in trust and joy, All our resources to employ.

To share the way we think and feel, To help each other grow and heal; How wondrous all this is to me, To have found a Spiritual Family!

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SONG by Vivienne West (after Taliessin)

I am the sunshine on the verdant greensward. I am the Salmon that swims in the stream. I am of coal buried deep in the mountain. I am the Eagle that sees from the sky. I am the myth in the mind of the mystic. I am the Crow at the foot of the warrior. I am the shield and the spear of the fighter. I am the corn and the flower of the field. I am the fire that blazes at Beltane. I am the woman that rocketh the cradle. I am the egg that will hatch in fresh well-water. I am the Lizard that dances in ashes. I am the woman whose breasts are the hillocks. I am the old man whose gaze is of sunlight. I was with Isis when bodies were broken. I was with Arianrhod in her sky-castle. I was the Mare when Epona did gallop. Who but me is the wonder of rivulets? Who but me is the strength of the storm?

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PAGAN CHURCHES Written by Julia Phillips December 13, 1992

(This article appeared in issue #67 of The Cauldron)

To be or not to be, that is the question. To be an accredited, main- stream religion, with society's approval, or to be a mystery path on the fringes of society; to be a formal religion of priesthood and laity, or a path for those who seek their religious experience outside of the mainstream.

This subject has recently been hotly debated by Pagans and occultists from all over the world. Those in support (and they are vocal), insist that Paganism must come of age; must provide ministers who can lead society back to the Goddess, and who can serve the community as social workers, counsellors and priesthood. Those against point out that most Pagans seek the religion in the first place because it is a path of individual spiritual growth, which does not demand that its practitioners spend a large proportion of their time spoon-feeding a congregation, or acting as unpaid social workers.

We appear to have reached a crossroads in the development of 20th (and 21st) century Paganism, and the decisions we make over the next decade will have constitutional and far-reaching consequences. Society is no longer in any doubt about our existence; it has not yet decided whether we are a Good Thing, or a Bad Thing, but it certainly knows we exist.

Let us consider the problems that we face if we wish to make Paganism a mainstream religion. Firstly, most (all?) of you reading this live in a nominally Christian society, which will usually accept (with bad grace!) the other mainstream religions such as Muslim and Buddhist. Pagans, if they are considered at all, will probably evoke a reaction ranging from amused tolerance to outright condemnation for their heresy. So, how do we convince society that we are neither foolish (but basically harmless) eccentrics, nor are we dangerous heretics, ever on the lookout for a tasty virgin, or plump little boy for our altars?

We can of course present society with the image that we wish them to see. Unfortunately, this must often be presented via the media, who, as we know so well, are more concerned with increasing viewing or circulation figures than being philanthropic about helping poor defenceless Pagans improve their image. And how do you deal with the ego-centric weirdos (sorry, no other word sounds half so effective!) who launch themselves regularly at the world, scantily clad, demon- ically masked, and twittering on about the shadow, cursing, cthonic experiences and the dark path of the occult? The fact that you and I both know that a genuine cthonic experience, or encounter with the shadow, would have these types running home to Mummy pronto, is neither here nor there; the public, who knows no better, is taken in a treat. "Aha", they cry, "see, we were always told it was dangerous to dabble in the occult, and look, it's true!". And of course it is, for these dabblers will undoubtedly cause themselves, and their poor followers, a fair bit of harm before they are through.

But how does all this help our cause to become a socially respectable religion? Well of course it doesn't. Not one bit. And this is actually why I am rather fond of these ego-centric types, for although they are a superficial parody of the genuine occult path, they do serve as a

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reminder that the dark is ever-present, and that if we remain true to our spiritual core, then we can never be a socially acceptable, mainstream religion. Where these ego-centrics fail of course, is in promoting the dark satanic image as the ONLY path. They do not know any better, ignorance and stupidity being their main faults, and I really cannot see the Pagan/Occult community ridding itself of them. Instant fame is too strong a drug to withstand common sense and the hard work which the genuine occult and Pagan paths demand.

But those who would present Paganism and the occult as all white-light and fluffy bunnies are equally at fault. Not only is it untrue, we are leaving ourselves open to accusations of whitewashing our practices for public consumption. But, it is nigh on impossible to explain Pagan philosophy in a TV studio, to an audience with a limited attention span. The principles are simple, but need to be comprehended, and that cannot happen in a TV or radio interview. The message has to be restricted to, "we do not perform or condone sacrifices"; "we do not hold rituals for the purpose of group sex"; "we are a sincere religion which encourages each individual to take responsibility for his/her spiritual development", and similar platitudes. Trying to present this information without coming across as a mixture of Doris Day and Lucille Ball is a skill few of us possess!

But to return to the issue of accreditation and social acceptance; it never ceases to surprise me how many people reject one or more of society's restrictions or pretensions, and then do their damnedest to resurrect the same restriction or pretension as quickly as possible elsewhere. Let us consider a mainstream religion; let us look at the Anglican Church. A priest (or, gasp, a female priest!) ministers the divine word of God to a receptive congregation. At times of hatch, match and despatch, the priest not only administers the divine word, but also functions as society's representative to ensure that all is done in accordance with accepted ritual practice. The priest is trained, accredited, ordained, maintained, and supervised, by his Church. Let him mutter an unorthodox message, and see how quickly his superiors bring him to task!

Contrast this with today's Pagan; no formal training, accreditation, maintenance or supervision from outside. There is of course in many traditions, an ordination, but these are not consistent throughout the branches of the religion, and nor are the ordinations "accepted" by most of society. In fact, many of them are not even "accepted" within the religion itself. When you have been told as often as I have that Aleister Crowley initiated your mother, or some mysterious group initiated you as you were cycling home one night and got yanked off your pedals, or "your family" has been secretly "in the Craft" for generations, you get a bit cynical about accepting some of these ordinations at face value!

And this brings to us to the matter of accreditation; I have heard it mooted that now is time for Pagan priesthood to be formally ordained, and accredited to accepted standards of knowledge, skill and exper- ience. I would have more sympathy with this view if those who expound it do not give the impression that they are, ipso facto, of that standard already! Being of a pragmatic nature, I would also be inter- ested to learn just who is to pay for the training colleges and official priesthood that would necessarily result from such a prog- ramme?

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And this brings me finally to ask if we really do wish to follow a religious path which is constructed in the pattern of one which most have us have rejected as unacceptable. Writing in Children of Sekhmet Vol 3 No 1 about the creation of Pagan and Wiccan Councils, "Lucifer" said: "Pagan Councils are forced to compromise the outlook of the Pagan Community... My real concern is that behind the many calls for Pagan unity is the genuine belief that Paganism can be socially acceptable. The implication to this being that consensus Paganism is moving towards an acceptable middle ground which society can cope with; that the ecstatic vision of the Pagan Mysteries is slowly abandoned for the coarse cloth of a ritual practice calculated not to offend."

It might be unkind to suggest that those who are desperately seeking official recognition have anything less than the purest of motives, but one does wonder. Is it simply a case that in this field, they are able to acquire titles and recognition which under other circumst- ances, would not come their way? The "big fish/small pond" syndrome. Or have they only superficially rejected the mainstream religious path, and all that it stands for, seeking to re-establish it in Paganism with themselves at the top of the pecking order?

I have made some contentious statements in this article in the hope that it will encourage debate (and support!) from those other spirit- ual anarchists out there who do not want to see their religion debased into a formal structure of hierarchies, priesthood, and laity. I believe there is a place for open Pagan gatherings, and that exper- ienced Pagans are best placed to organise such gatherings. Where I draw the line is in accepting that any "official" body may legislate in matters of individual spiritual growth.

The Pagan movement has always been self-regulatory in practical terms. This may not be obvious to those who are calling for "accredited priesthood", but I can assure them that the Pagan grapevine is active and effective throughout the world. We do not need framed certificates over the fireplace ("This is to certify that Lady Anthrax can worship to the satisfaction of the Convergence of Associated Deities" - Peregrin, Web of Wyrd #6), to prove our spiritual worth.

B*B Julia

2257

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The following article appeared in issue #8 of Web of Wyrd magazine.

Searching by Carol Neist

It has always bothered me that there seems to be an abnormally large lunatic fringe in Wicca; people who threaten others with curses from a "Council of Witches"; people who claim qualifications they haven't got; people who are so fundamentalist in outlook they put Fred Nile to shame. For despite the comments of Hawkeye (WOW #6) and Khaled's letter (WOW #5), there is, I believe, a strongly fundamentalist element within Wicca. It seems to be found mainly amongst those who, in Hawkeye's words, "believe in the objective reality of faery", and those who see the Gardnerian Book of Shadows as Holy Writ. Now I have no objection to people believing in anything they want to, but if they try to tell me that my more psychological approach (to say nothing of my cynicism regarding the aforementioned Holy Writ) is wrong, I naturally question whether I want to be classed under the same banner.

Whilst I wholeheartedly concur with the premise that worship is a private matter between the practitioner and his/her deity, in actual practice it just ain't so, even in Wicca. "You have to do it our way, or you aren't one of us", seems to be a common attitude. The argument that formal teaching or a recognised clergy would destroy the right of each individual to approach the divine in her/his own way therefore, just doesn't hold water, since as things stand at present, a prac- titioner who doesn't agree with the mainstream viewpoint will very quickly find him/herself on the outer anyway. The "free form eclec- tism" touted by Peregrin (WOW #6) just doesn't happen outside the books, as far as I can tell.

I'm certainly not suggesting that we ought to rush out and set up seminaries and parish councils, but I do think we have to accept the fact that we do already have a de facto clergy, largely self-appoin- ted, most of whom have no training in counselling or teaching. Like it or not, if you are leading a group of any kind, no matter how informal or unstructured, you are going to need both those skills. It's all very well for Michelin (WOW #6) to compare coven leaders to parents who "receive little or no training beyone that which they received in the family in which they grew up". It's actually a sad fact of life that we were all fucked up by our natural parents, thus creating the need for us to clear away the shit through spiritual practice. I don't want to be stuffed around by any more amateurs, thank you very much - my family of origin did a pretty good job already!

It's obvious that hierarchic structures don't work, but what do we do instead? What we've got at present isn't really working either, and in many cases it is, in fact, very hierarchic anyway! It's a really hard one, and I don't think there are any easy answers. But, sadly, we have a situation where unsuspecting neophytes run the risk of being conned, robbed, threatened or subjected to various power trips, and even those of us who condemn such behaviour run the risk of being tarred with the same brush in the eyes of the public.

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Whilst Pagan organisations (such as the Pagan Federation, Pagan Alliance or Church of All Worlds) could be an excellent clearing house for people seeking groups, and groups seeking members, who is to decide which groups are "kosher"? Supposing a bright-eyed bushy-tailed tyro from Upper Woop Woop approaches an organisation, and asks to be put in touch with the nearest Wiccan coven. The organisation knows damned well that the only coven within coo-ee of Upper Woop Woop is run by a couple of dickheads who shouldn't be in charge of a street stall, let alone the vulnerable psyches of others. What do they do? If this particular pair of dickheads are paid up members of said organ- isation, how can enquiries not be passed on to them? It really isn't possible without some sort of formal screening system, to keep the lunatic fringe out of an umbrella organisation, especially when some of them are already well established in the Craft.

Of course many people don't see teaching as a relevant function of the coven. But new members are going to look to the leaders for guidance, even if only at an unconscious level. Everyone who starts a spritual practice does so because they see life to be a mess, and they need to know how to get out of that mess. Personally, I think teaching is very important, and I will seek teaching on Love and Trust wherever it is offered. Over the last couple of years, I have found it mainly within Tibetan Buddhism. Similar to the Craft in many ways, the practice is more structured and the teachers have all been practitioners for twenty years or more. None of the teachers attempts to dominate the students; in fact they go to a lot of trouble to discourage guru-trip- ping. Teaching is offered by a variety of visiting teachers, so students get a range of opinions and practices, and they can ask for specific teaching as they need it. I've seen less power-tripping and ego-flaunting in this movement than in any other; they really do go along with the premise, "an it harm none do what you will". Their methods, having been tested for over a thousand years of unbroken lineage, really do work: I learnt more about magic from those guys in a month than I learnt in five years with the Rosicrucians and some twenty-odd years of private and group Craft-style practice. It isn't surprising that Tibetan Buddhism is currently said to be the fastest growing "new" religion in the west. Incidentally, I thought Hawkeye's comments on Eastern religions a bit sweeping: I know little of Taoism, but the Hindu and Buddhist faiths don't claim to be based on Absolute Truth. Rather, they are based on the belief that there is an Absolute Truth and that it is possible for the individual, without mediation from Priest or Guru, to find it. Quite a different proposition.

All any teacher or group leader can do is point out ways and means; it's up to the individual to find her/his own way to the Divine, call it Goddess, Christ, Krishna, Bliss-Void or whatever. But finding suitable friends is the first step along the path - you really can't do it all by yourself. Whether you go in for counselling, therapy or spiritual training, the idea is the same - find someone who's been there already, and who knows how to give you a hand over the rocky bits. It is this which lies at the basis of the guru/disciple relat- ionship, not, as some would have it, a need to dominate or be domin- ated. The system is, like any other, open to abuse, but we only have to look around and see the same abuses and worse within the Craft, despite its supposed "free form eclectism". (Good phrase that, thanks Peregrin!)

I still believe that the Craft is a beautiful path in theory, and could be so in practice, were it not for the large numbers of near- sighted people presuming to lead the blind. However, perhaps I'm expecting too much - maybe the Craft really is just a celbratory religion which offers a U-beaut party eight times a year and a chance to run around starkers once a month. Perhaps I am expecting too much in asking that it provide tools, teaching and example for personal growth as well? Nevertheless, this is what many people, including me, seek in a spritual discipline. I would like to think that somewhere, somehow, sometime, I might find it in Wicca.

2259

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The following article appeared in Web of Wyrd #8. Leave it out Leviticus by Aries

You know, I'm not too sure that it's safe for me to be associating with you guys all things considered: "We have allowed the legalising of abominations like witchcraft, homosexuality and abortion." And to think I was fooled into believing that you were mostly harmless except for an interesting approach to sing-songs 'round the camp-fire and a strong attachment to strange jewellry. But no, my immortal soul is apparently in grave danger from "demonic powers behind the evils that we have allowed into our land." Oh how could I have been so blind? Woe, woe and thrice woe!

I paid a visit to my friendly neighbourhood xtian bookshop ("We give a Bible message to everyone who comes into the shop") and came away with a bunch of one page factsheets warning me about the dangers that dwell in the world, and wait to entrap me in mind, body and spirit, and well warned I am. For instance: "Hallowe'en is the night when the spirits of the dead and demons visit the earth. That is why people dress up as witches and other frightening things." If these leaflets are typical of the modern xtian's world view, then there is much to be afraid of. The first two quotes come from, "An Introduction to Inter- cession and Spiritual Warfare", where the believer is exalted to, "stand in all the armour of God and wrestle in prayer." It may be just a coincidence but I kept thinking of Reichian Body Armour and the joyless life its possession entails.

In "Hallowe'en" we are warned against Hallowe'en parties and encour- aged, "to find a wholesome alternative and to warn others of the demonic background of what is too often seen as just a harmless bit of fun." Having been raised a Puritan, I'm well aware of the dangers in harmless bits of fun, like Playing Cards. Were you aware that, "The first deck of playing cards was invented in 1392 for King Charles of France who incidentally was insane." Oh well, say no more; anything done for a loony must be suspect. The Puritans called cards "The Devil's Picture Book", and that's all that we need to know after being told of "The Brothel Game", where people talk dirty with each other using a secret code in the cards, and how the Holy Family are blasph- emed in hideous jest; we are then asked if we could then "go on playing with a sinful pack of cards?" But, I ask myself, how can 52 pieces of printed card be sinful? How do we measure sinfulness? What does it look like? What's its weight? Colour? You get my drift?

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However, this is nit-picking in the face of faith, especially when, "Witches and those closely associated with the occult use cards to trick and delude men and women into vice, error, deceipt, and finally into Hell." And that brings us back to Hallowe'en, doesn't it? By convincing our kiddies that this blasphemous Pagan ritual is harmless fun, you evil witches trick them into dressing up as witches and lure them thuswise into sin and perdition: "dressing as a witch you could open the way to being involved later with the real thing... Many young people have already been deceived in this way to their cost." I must admit that I'd always assumed that it was commercial exploitation by the business world that has added Hallowe'en to the list of religious festivals that are prostituted in the name of consumerism, and thus enter the public realm. Maybe Satan is a businessman? Why not? It seems imperative that the xtian sees the hand of Satan everywhere; "The attraction in witchcraft is the power that it offers even though this is from Satan." But how is this conclusion arrived at?

Well, we know for a start that, "A witch is something that is hateful to God." and we know that God feels this way because He tells us so in Leviticus 20:6. Now, applying the logic of "who isn't for me is against me", we arrive at the situation where if God gets the hump with someone, they are automatically against him. Remember, there is no third way with Jahweh. By all accounts Satan is some else who's had a falling out with God, and this means that, "Since a real Christian is someone 'Born Again in the Spirit of God' (1 Peter 1:3-4, John 1:13), Satan is his enemy, and so are witches and all their activit- ies." It boils down to saying, "All my enemies are ganging up on me in a conspiracy", which may turn out to be an existential definition of paranoid delusion.

You may, or may not, be pleased to know that witches are not alone in being hateful to God. In fact, I ran out of money before God ran out of people to hate. Spiritualism really rubs God up the wrong way, and again we have this on the authority of Leviticus 20:6; but probably worse in the eyes of the xtian is the possibility that "If there is no judgement then what sort of God do we worship who would consign us to have to live in the presence of tyrants and murderers like Hitler, Stalin, Herod and the like on the other side?" The problem that we have here is our belief in the mythic Just World, where goodness is rewarded and badness punished. And if things don't work out that way, if St Augustine has Vlad the Impaler as a next door neighbour in the hereafter, then the rhetorical basis of xtianity would appear to crumble. The argument that if you are good (ie, do as I tell you) you will go to heaven, and if you are bad (ie, don't do as I tell you) you will go to Hell, no longer has any validity. It could be argued that this Just World belief underlies much of modern society which seems to be coming increasingly under threat as the arbitrary nature of reality becomes apparent.

Needless to say, Satan is behind all aspects of spiritualism. Satan, the guy who "knows the Bible better than many Christians", and who sees to it that, "we remain in spiritual darkness". Spiritualism is hopelessly in error in its attempts to communicate with the dear departed; such things are forbidden by God and yet again we can thank Leviticus 20:6 for this information. As for those shades who are 'all very happy here', "Demons can impersonate the dead". Why should they bother? Simple, it's all, "to keep man as he is, and lure him into a false sense of security before destroying him." And as for those healings, "What of the healings that occur in Spiritualist meetings? Those who have experienced them will admit that they do not always

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last." And to round it all up we have them "trapped by the spawn of Satan's scam", those who have been deeply into Spiritualism have found it almost impossible to leave, such is its hold. People trying to do so have experienced attacks upon their lives."

The "Freemason" tract struck me as a master piece of subtlety. Satan is not directly implicated in this underground cult, although the odd dark hint is let slip when voicing concern that some xtians, "are practising Masons, who do not seem to understand the true nature of Freemasonry. Light cannot have fellowship with darkness." Masons are roundly attacked for their secrecy, their lack of "total allegiance and dependence" on Jesus, their vain presumption that they can achieve anything worthwhile in this world without cutting God in on the action. Worst of all is the hideous, blasphemous horror behind the secret of the Great Architect of the Universe, JAHBULON; that sacril- igious inversion of the Holy Trinity, where JAH=Jehovah, BUL=Baal, and ON=Osiris. But I always thought that the guy lurking behind burning shrubbery and bossing Moses about went by the name of Jehovah, the God of the Hebrews?

Never mind that. With "The New Age of Aquarius" we are on firmer ground, with no need for pussy-footing around. "Christians who know their Bibles will recognise the New Age as only the old deception by Satan, who tempted Adam and Eve... Adam and Eve disobeyed God and let in a new age of evil in which Satan could invade their lives on earth." Apparently the New Age of Aquarius was kept a secret until 1975 when it was formally announced. The Theosophical Society gets implicated here, but exactly how is left a little vague. Clearly this is because, "The New Age has no visible head or organisation (although the Illuminati are probably behind it.) It is a network of Godless ideas such as humanism, pacifism, interfaith religion, feminism, abortion, holistic health, homeopathy, acupuncture, yoga and witch- craft." Goddam! I just knew that foul Illuminati had to be behind anything so Godless. (Ref my "The Aquarian Conspiracy Revealed", Children of Sekhmet Vol 3 No 2). Having said all that, it's claimed that the aim of the New Age is to unify the world under the Lord Maitreya, and centralising world food stocks and finance, "in a credit system, allocating a personal number to everyone." Those who know their Bible (or who watched Omen III) will know that Revelation 13 tells of the Anti-Christ who gives his followers a mark (serial number?) which entitles them alone to buy or sell, and coincidentally, "New Agers consider the number 666 to be spiritually very powerful."

In case you haven't completely gotten the picture yet, we'll put it a little more clearly: "The Bible description of the time of the An- ti-Christ and his one world government is beginning to be realised in our lifetime, and it fits the New Age closely." Whilst the good xtian is born again through the power of Christ and with a little help from a Priest, "New Agers are expected to be re-birthed and receive Lucif- eric initiation, by their own efforts." In order to combat this Satanic deception the good xtian is urged to be vigilant for New Age terms like: networking; holistic; planetary vision; and finding one's higher self.

But enough. I don't think I can take much more of this hate and horror. When I entered that xtian bookshop I also deliberately entered the xtian reality tunnel, and have ended up feeling like Marvin (the Paranoid Android) who wonders how anyone can live in anything so small. He was referring to Arthur Dent's brain; I refer to the xtian

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reality tunnel, which appears to me to be rather dark and narrow. To be a good xtian I would have to see Satan everywhere; world peace, inter-faith harmony, the good life; anything that threatens to bring happiness is sinful. As a xtian I would be expected to suffer, to sacrifice, to struggle constantly, to accept heavier and heavier burdens, to accept calamities as a test of my faith, to give unthin- king obedience, to never once rejoice in the world as it is, never count my blessings, and always, always see myself as fallen and sinful. And after all this, to accept that I may not get rewarded in this life, but have to wait for a putative afterlife for the just rewards for all that I have given up. As mentioned above, this belief in a Just World is a core construct of Christianity, and apart from all that suffering, the only other pleasure of the xtian is gloating over the fact that their opponents will, "have to face God's judgement in the hereafter." Spiritualism of course, "is a dangerous deception from Satan, from which it is extremely difficult to escape. Its end is destruction." As for the little deluded dupes of the New Age, all their efforts are in vain, because, "Even if the New Age does achieve a measure of success, its work will all be destroyed by fire at the end of the world." As for the witches who get their power to harm others direct from Satan on Hallowe'en, eventually they, "are them- selves destroyed by the one who gives them this power." Everyone comes to a sticky end, and the xtian caught in a web of guilt, fear and passive sadism, gets a real kick out of knowing that.

Leviticus, who gets referred to as an authority on what God does and doesn't like, is 27 chapters of commandments, and shows the basis of many of our current social attitudes; women are of lower value than men; bodily functions that describe women are unclean, ie, child-bear- ing and menstruation, although to be fair, the emission of semen does make a man unclean for the rest of the day. Coitus, according to God, is for procreation only, in much the same way it is for the beasts of the field. After all, coitus with a woman who is menstruating can only be for the reason of enjoyment, which as far as procreation matters are concerned is a waste of semen. Needless to say, our concept of "sin" comes from the "crime" of wasting semen. Be that as it may, most interesting of all is Leviticus 16, where description of the scapegoat is given, and how "all the wickedness and rebellion of the Israelites - all their sins" are put on the head of the goat, who is sent out into the desert to die for their sins. Much like the later scapegoat, Jesu Christos. Of all the curious details in Leviticus, the one that the xtians took to their hearts is that of the scapegoat, and there seems to be no sign of a let-up.

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*--------------*---------------* | | | | | BEING THE GREEN BOOK OF SONG | | | | | *--------------*---------------*

*

a compilation of neo-Pagan songs from any place I could get them. * *

I am always interested in more. Please send copies of such to GREEN BOOK, c/o PO Box 35190, Phoenix AZ 85069. Please include the author(s) name(s) and copyright information.

*

Be advised that not all the songs here were written by neo-Pagans, so do not assume that a listed author is or is not a Pagan just by the fact that they wrote a song with neo-Pagan content. Some of the authors are just friendly to neo-Paganism. Some of the authors just wrote the silly songs for the heck of it. Some songs have no author's name attached. I do not know who wrote those, but would appreciate finding out.

Many songs in here are under copyright. DO NOT record them without the author(s)'permission! Many of the authors herein can be contacted thru the address above, and, remember: when -I- turns ya into a newt, you -stays- a newt!

* the Whyte Bard Rowanhold Bardic Phoenix AZ USA *

This songbook is not for sale. It is FREE. If you sell it, my tame lawyer will turn you into a newt.

*

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THE WICCAN REDE -Anonymous (Tune: "Leatherwing Bat" aka "Celtic Circle Dance")

Bide the wiccan laws you must, When ye have and hold a need, In perfect love and perfect trust: Harken not to others greed Live you must and let to live, With a fool no season spend, Fairly take and fairly give Or be counted as his friend Form the circle thrice about When misfortune is enow, To keep unwelcome spirits out Wear the star upon thy brow To bind your spell will every time, True in love you ever be, Let the spell be spake in rhyme Lest thy love be false to thee Soft of eye and light of touch, Merry meet and merry part, Speak you little, listen much Bright the cheeks and warm the heart. Deosil go by the waxing moon, Mind the threefold law you should Chanting out the baleful tune Three times bad and three times good When the Lady's moon is new, Nine woods in the cauldron go, Kiss your hand to her times two Burn them fast and burn them slow When the moon rides at her peak, Elder be the Lady's tree, Then your heart's desire seek Burn it not or cursed you'll be Heed the north winds mighty gale, When the wheel begins to turn, Lock the door and trim the sail Soon the Beltane fires will burn When the wind comes from the south, When the wheel hath turned a Yule Love will kiss thee on the mouth Light the log the Horned One rules When the wind blows from the east, Heed you flower, bush and tree, Expect the new and set the feast. By the Lady blessed be When the wind blows from the west Where the rippling waters go, Bardic words be at their best! Cast a stone, the truth you'll know Bide the wiccan laws you must, In perfect love and perfect trust: These words the wiccan rede fulfill; "An harm you none, do what you will." *

2283

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THE WITCH'S BALLAD -Doreen Valente?

Oh, I have been beyond the town, Where nightshade black and mandrake grow, And I have heard and I have seen What righteous folk would fear to know! For I have heard, at still midnight, Upon the hilltop far, forlorn, With note that echoed through the dark, The winding of the heathen horn.

And I have seen the fire aglow, And glinting from the magic sword, And with the inner eye beheld The Horned One, the Sabbat's lord. We drank the wine, and broke the bread, And ate it in the Lady's name. We linked our hands to make the ring, And laughed and leaped the Sabbat game.

Oh, little do the townsfolk reck, When dull they lie within their bed! Beyond the streets, beneath the stars, A merry round the witches tread! And round and round the circle spun, Until the gates swung wide ajar, That bar the boundaries of earth From faery realms that shine afar.

Oh, I have been and I have seen In magic worlds of Otherwhere. For all this world may praise or blame, For ban or blessing nought I care. For I have been beyond the town, Where meadowsweet and roses grow, And there such music did I hear As worldly-rightous never know.

*

2284

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KING HENRY (Child #32) recorded by Steeleye Span "Below the Salt" Let never a man a-wooing wend that lacketh thing-s three: A store of gold, an open heart, and full of charity And this was said of King Henry, as he lay quite alone For he's taken him to a Haunted hall, seven miles from the town He's chased the deer now him before, and the doe down by the glen When the fattest buck in all the flock, King Henry he has slain His huntsmen followed him to the Hall, to make them burly cheer When loud the wind was heard to howl, and an earthquake rocked the floor As darkness covered all the Hall where they sat at their meat The grey dogs, yowling, left their food and crept to Henry's feet And louder howled the rising wind, and burst the fastened door When in there came a grisly ghost, stamping on the floor! Her head hit the rooftree of the house, her middle you could not span Each frightened Huntsman fled the hall, and left the King alone Her teeth were like the tether-stakes, her nose like club or mall And nothing less she seemed to be than a Fiend that comes from Hell! Some meat, some meat, you King Henry, some meat you bring to me Go kill your horse, you King Henry, and bring some meat to me! And he has slain his berry-brown steed, it made his heart full sore For she's eaten it up, both skin and bone, left nothing but hide and hair! More meat, more meat, you King Henry, more meat you give to me! Oh you must kill your good greyhounds, and bring some meat to me! And he has slain his good greyhounds, it made his heart full sore For she's eaten them up, both skin and bone, left nothing but hide and hair! More meat, more meat, you King Henry, more meat you give to me! Oh, you must slay your good goshawks, and bring some meat to me! And he has slain his good goshawks, it made his heart full sore For she's eaten them up, both skin and bone, left nothing but feathers bare! Some drink, some drink, you King Henry, some drink you give to me Oh you sew up your horse's hide, and bring some drink to me! And he's sewn up the bloody hide, and a pipe of wine put in And she's drank it up all in one drop, left never a drop therein! A bed, a bed, now King Henry, a bed you'll make for me! Oh you must pull the heather green, and make it soft for me! And he has pulled the heather green, and made for her a bed And taken has he his good mantle, and over it he has spread. Take off your clothes, now King Henry, and lie down by my side! Now swear, now swear, you King Henry, to take me as your Bride! Oh God forbid, said King Henry, that ever the like betide; That ever a Fiend that comes from Hell should stretch down by my side! Then the night was gone, and the day was come and the sun did fill the Hall The fairest Lady that ever was seen lay twixt him and the wall! I've met with many a Gentle Knight that gave me such a fill, But never before with a Perfect Knight, that gave me all my Will! * *

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LORD OF THE DANCE In response to many requests for information about the neo-pagan version of Lord Of The Dance.... The words are credited to Aidan Kelly, C. Taliesin Edwards, and Ann Cass; the tune (when it isn't "Simple Gifts") is credited to Jenny Peckham-Vanzant, and may be an old shape-note hymn. Aidan Kelly and C. Taliesin Edwards may be the same person. According to the article in the filksong magazine "Filker Up #3," (a reprint from _Kantele_ #12, Fall 1982, and written by Cathy Cook- MacDonald), the first four verses were written by Kelly and Edwards, four more by Ann Cass in 1975-6, and the four seasonal verses by Ann Cass in 1976. Gwydion recorded the song, with variant lyrics, on his _Songs Of The Old Religion_ tape (not the entire song, though). A version of it can also be found on the tape _Celtic Circle Dance_, by Joe Bethancourt. -------------------------------------------------------------------- She danced on the water, and the wind was Her horn The Lady laughed, and everything was born And when She lit the sun and its' light gave Him birth The Lord of the Dance first appeared on the Earth (Chorus): Dance, dance, where ever you may be I am the Lord of the Dance, you see! I live in you, and you live in Me And I lead you all in the Dance, said He! I danced in the morning when the World was begun I danced in the Moon and the Stars and the Sun I was called from the Darkness by the Song of the Earth I joined in the Song, and She gave Me the Birth! I dance in the Circle when the flames leap up high I dance in the Fire, and I never, ever, die I dance in the waves of the bright summer sea For I am the Lord of the wave's mystery I sleep in the kernel, and I dance in the rain I dance in the wind, and thru the waving grain And when you cut me down, I care nothing for the pain; In the Spring I'm the Lord of the Dance once again! I dance at the Sabbat when you dance out the Spell I dance and sing that everyone be well And when the dancing's over do not think that I am gone To live is to Dance! So I dance on, and on! I see the Maidens laughing as they dance in the Sun And I count the fruits of the Harvest, one by one I know the Storm is coming, but the Grain is all stored So I sing of the Dance of the Lady, and Her Lord: (more) Lord Of The Dance (Cont.)

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The Horn of the Lady cast its' sound 'cross the Plain The birds took the notes, and gave them back again Till the sound of Her music was a Song in the sky And to that Song there is only one reply: The moon in her phases, and the tides of the sea The movement of the Earth, and the Seasons that will be Are the rhythm for the dancing, and a promise thru the years That the Dance goes on thru all our joy, and tears We dance ever slower as the leaves fall and spin And the sound of the Horn is the wailing of the wind The Earth is wrapped in stillness, and we move in a trance, But we hold on fast to our faith in the Dance! The sun is in the southland and the days grow chill And the sound of the horn is fading on the hill 'Tis the horn of the Hunter, as he rides across the plain And the Lady sleeps 'til the Spring comes again The Sun is in the Southland and the days lengthen fast And soon we will sing for the Winter that is past Now we light the candles and rejoice as they burn And we dance the Dance of the Sun's return! They danced in the darkness and they danced in the night They danced on the Earth, and everything was light They danced out the Darkness and they danced in the Dawn And the Day of that Dancing is still going on! I gaze on the Heavens and I gaze on the Earth And I feel the pain of dying, and re-birth And I lift my head in gladness, and in praise For the Dance of the Lord, and His Lady gay I dance in the stars as they whirl throughout space And I dance in the pulse of the veins in your face No dance is too great, no dance is too small, You can look anywhere, for I dance in them all! *

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CELTIC CIRCLE DANCE (c) copyright 1984, 1992 W. J. Bethancourt III recorded: CELTIC CIRCLE DANCE, WTP-0002 tune: "Same Old Man/Leatherwing Bat" (Trad. Appalachian) Hi said the Norn, sittin in the sand Once I talked to a great Grey Man Spun three times and said with a sigh Hadn't been for the Runes had His other eye! Chorus: Hi diddle i diddle i day Hi diddle i diddle i diddle ay Hi di diddle i diddle i day Fol the dink a dum diddle do di day Hi said the Lady, dressed in green Came the Stag from oaken wood Prettiest thing I've ever seen Saw the Lady where She stood She went down underneath the hill By the fire burning bright And came back out of Her own free will Came to know His heart's delight! Brian Boru, on Irish ground Hail to the Lady, One in Three Walked three times the Island round We welcome You and honour Thee Norsemen came lookin for a fight As You light and guard the night just another Irish Saturday night! Honour now our sacred rite! Hi said Lugh on the banquet night Hi said the Lady dressed in white A poet and a player and a good wheelwright Sang the Day and sang the Night A harper and a warrior and none the least: Sang the Land and sang the Sea A Druid and he got in to the Feast! Sang the Song, and then sang me! Harold Haardrada's face was red! Hail to the Lord at the Lady's side Came to Britain and he wound up dead Master of the Hunt, in the day You ride Stamford Bridge is where he's found Fire burn and fire bright Got six feet of English ground Honour now our sacred rite! The Legion with its Eagles bright The Circle forms, the Circle flows Marched into the Pictish night The Circle goes where no man knows Met them there upon the sand Hail to the Lady, one in three: Gave 'em up to the Wicker Man! Present is past and past is me! Eight-legged steed and hound of Hel By Sword and Harp, and Irish Hound The One-Eyed Man, he loves ya well Blessed Be: the Day I've found Fire burn and fire spark Hail to the Lady, one in Three Are you then feared of the dark? Present is Past and Past is WE Rhiannon's Birds are still in flight Fire and Water, Air and Earth all thru the day, all thru the night The Cauldron calls for our rebirth Hail to the Lady, one in Three Hail to the Lady, three times three Present is past and past is Thee! The Circle's cast; so mote it be! Salt and oil and mirror bright From East and South and West and North Fire and fleet and candlelight Call the Powers to come forth! By fin and feather, leaf and tree, Hail to the Lady, three times three, Fill the Cup and Blessed Be! The Circle's cast; so mote it be! From the misty crystal sea By Oak and Ash and Holy Thorn Came the Lady to the lea Blessed Be the day you're born! Sword and Roses in Her Hand Fire burn and fire bright Spread their seeds thruout the Land Walk in safety thru the night

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* CIRCLES -Gwen Zak (Tune: "Windmills") In days gone by, when the world was much younger Men wondered at spring, born of winter's gold knife Wondered at the games of the moon and the sunlight, They saw there the Lady and Lord of all life. CHORUS: And around and around and around turns the good earth All things must change as the seasons go by, We are the children of the Lord and the Lady, Whose mysteries we know but we'll never know why. In all lands the people were tied with the good earth Plowing and sowing as the seasons declared Waiting to reap of the rich golden harvest Knowing Her laugh in the joys that they shared. Through Flanders and Wales and the green land of Ireland In Kingdoms of England and Scotland and Spain Circles grew up all along the wild coastline And worked for the land with the sun and the rain. Circles for healing and working the weather Circles for knowing the moon and the sun Circles for thanking the Lord and the Lady Circles for dancing the dance never done And we who reach for the stars in the heavens Turning our eyes from the meadows and groves Still live in the love of the Lord and the Lady The greater the Circle the more the love grows *

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* SPRING STRATHSPEY -Gwydion PenDerwyn copyright probably to Nemeton Myrddyn was playing his pipes in the wood, And it sounded so good to my feeling. Hiree, hiroo stirred the dance in the blood, And my fresh maidenhood started reeling. Sweetly it drew me, the song that went through me, As if sure it knew me, a maiden-song, laughing long. I'm sure that I hear it, Oh, let me draw near it, I want to be merrily courted in spring. Round us the trees formed a wheel in my mind, As if all womankind were careering. Softly he touched me, our hands intertwined, And we gently reclined in the clearing. Sweetly it drew me, the song that went through me, As if sure it knew me, a maiden-song, laughing long. I'm sure that I hear it, Oh, let me draw near it, I want to be merrily courted in spring. Dew-fall to star-fall he made love to me, In a manner so free and revealing. Swift-footed, light-footed, goat-footed, he Played a sweet melody with such feeling. Sweetly it drew me, the song that went through me, As if sure it knew me, a maiden-song, laughing long. I'm sure that I hear it, Oh, let me draw near it, I want to be merrily courted in spring. Daylight and I wake to spring's sweet bouquet And a glorious day of beginning. Myrddyn has gone on his magical way, But the equinox day leaves me spinning. Sweetly it drew me, the song that went through me, As if sure it knew me, a maiden-song, laughing long. I'm sure that I hear it, Oh, let me draw near it, I want to be merrily courted in spring. *

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* BEDLAM BELLS -Joe Bethancourt (c) copyright 1992 W.J. Bethancourt III (Tune: "Mad Maudlin" aka "Tom O'Bedlam") Written as a theme song for the Bedlam Bells Morris dance troupe, and originally improvised at WesterCon 45, Phoenix, AZ. Tune guitar: DADGBD Out upon the Borderlands I've watched the stars a-falling I've drunk deep from Mad River and I've heard my soul a-calling CHORUS: Still I sing bonny bells, bonny mad bells, Bedlam Bells are bonny! For we all go bare and we live by the air And we want your drink and money! I now repent that ever My staff hath murder'd giants Myself was so disdain-ed My bells can call the thunder! My wits are lost since me I cros't I stamp my feet and tread the dance Which makes me go thus chain-ed And split the sky in sunder! To find our wits in Bordertown, My horn is made of Elven-blades, Ten thousand years we'll travel I stole it cross the Border! And maudlin go on dancing toes, The rainbow there is this I wear To save our shoes from gravel For my wits are out of order! I crossed into fair Elfland I went to Digger's Kitchen To find the soul I'd squandered To beg some food one morning To hunt my sighs in children's eyes I got my dreams served piping hot But still my soul had wandered And saw a city burning I had an Elfin lady, I'll wander thru the Borderlands And took her for to wife me With feathers in my hair-o She sleeps the day, she sings the night With my true love close to my side And hearkens to delight me! And back and sides go bare-o! Both in and out of Bordertown I'll dance the day, I'll dance the night I've drank Mad River's water And spend my time a-singing And stood upon the Bridge O'Dread Dance out the old, ring in the new And watched the sudden slaughter! With Bedlam Bells a-ringing! Take a drink for Tom of Bedlam Take a drink from the river's water! And speak in sighs from darkened eyes And court the River's daughter! *

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BURNING TIMES/CHANT -Charles Murphy In the cool of the evening, they used to gather, 'neath stars in the meadow, circled near an old oak tree. At the times appointed by the seasons of the Earth, and the phases of the moon. In the center of them stood a woman, equal with the others, and respected for her worth. One of the many we call the Witches, the teachers and the keepers of the wisdom of the Earth The people grew through the knowledge she gave them, herbs to heal their bodies, spells to make their spirits whole. Hear them chanting healing incantations, calling forth the Wise Ones, celebrating in dance and song Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna There were those who came to power through domination, and they bonded in the worship of a dead man on a cross. They sought control of the common people by demanding allegiance to the church of Rome. And the Pope declared the Inquisition, it was a war against the women whose power they feared. In this Holocaust against the nature peoples, a million European women died. And the tales are told of those who, by the hundreds, holding together, chose their deaths in the sea. Chanting the praises of the Mother Goddess, a refusal of betrayal, women were dying to be free. Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna Now the Earth is a witch, and the men still burn her! Stripping her down with mining and the poisons of their wars. While to us the Earth is a healer, a teacher, a mother. She's the weaver of the web of life that keeps us all alive. She gives us the vision to see through the chaos. She gives us the courage, it is our will to survive! Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna....(repeat ad lib) *

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YULE SONGS * HARK THE NEO-PAGANS SING -"Sunblade" (Tune: "Hark the Herald Angels Sing") Hark the neo-Pagans sing, Glory to the Holly King! Peace on Earth and mercy mild, God and Goddess reconciled, Hear us now as we proclaim, We have risen from the flames, Our ancient Craft now we reclaim, In the God and Goddess' names Hark the neo-Pagans sing, Glory to the Holly King! Herne by highest love adored, Herne the ever-reborn Lord, At all times behold Him come, Offspring of the Holy One, Veiled in flesh, the Godhead see, Hail Incarnate Deity! Our ancient Craft now we reclaim, in the God and Goddess' names Hark the neo-Pagans sing, Glory to the Holly King! * YE CHILDREN ALL OF MOTHER EARTH -Ellen Reed ( Tune: "It Came Upon A Midnight Clear") Ye children all of Mother Earth join hands and circle around To celebrate the Solstice night When our lost Lord is found. Rejoice, the year has begun again The Sun blesses skies up above So share the season together now In everlasting Love! * GLORIA -Ellen Reed Snow lies deep upon the Earth Still our voices warmly sing Heralding the glorious birth Of the Child, the Winter King Glo -- ria! In excelsis Deo! Glo -- ria! In excelsis Dea!

Gloria (cont.) Our triumphant voices claim Joy and hope and love renewed And our Lady's glad refrain Answer Winter's solitude Glo -- ria!(etc.) In Her arms a holy Child Promises a glowing Light Through the winter wind so wild He proclaims the growing Light. Glo -- ria! (etc..) Now the turning of the year Of the greater Turning sings Passing age of cold and fear Soon our golden summer brings. Glo -- ria! (etc..) * OH, COME, ALL YE FAITHFUL! -Ellen Reed Oh, come all ye faithful Gather round the Yule Fire Oh, come ye, oh, come ye, To call the Sun! Fires within us Call the Fire above us O, come, let us invoke Him! O, come, let us invoke Him! O, come, let us invoke Him! Our Lord, the Sun! Yea, Lord, we greet Thee! Born again at Yuletide! Yule fires and candle flames Are lighted for You! Come to thy children Calling for thy blessing! O, come let us invoke Him (x3) Our Lord, the Sun! *

SILENT NIGHT -Ellen Reed Silent night, Solstice Night All is calm, all is bright Nature slumbers in forest and glen Till in Springtime She wakens again Sleeping spirits grow strong! Sleeping spirits grow strong! (more)

Silent Night, Solstice Night (cont.) Silent night, Solstice night Silver moon shining bright Snowfall blankets the slumbering Earth Yule fireswelcome the Sun's rebirth Hark, the Light is reborn! Hark, the Light is reborn! Silent night, Solstice night Quiet rest till the Light Turning ever the rolling Wheel Brings the Winter to comfort and heal Rest your spirit in peace! Rest your spirit in peace! * GLORY TO THE NEW BORN KING -Ellen Reed (1st verse) Brothers, sisters, come to sing Glory to the new-born King! Gardens peaceful, forests wild Celebrate the Winter Child! Now the time of glowing starts! Joyful hands and joyful hearts! Cheer the Yule log as it burns! For once again the Sun returns! Brothers, sisters, come and sing! Glory to the new-born King! Brothers, sisters, singing come Glory to the newborn Sun Through the wind and dark of night Celebrate the coming light. Suns glad rays through fear's cold burns Life through death the Wheel now turns Gather round the Yule log and tree Celebrate Life's mystery Brothers, sisters, singing come Glory to the new-born Sun. * DANCING IN A WICCAN WONDERLAND -"Alexander & Aarcher" Pagans sing, are you listenin', Altar's set,candles glisten, It's a Magickal night, we're having tonight, Dancing in a Wiccan Wonderland Blades held high, censer smoking, God and Goddess, we're invoking, Through Elements Five, we celebrate life, Dancing in a Wiccan Wonderland, (more)

Wiccan Wonderland (cont.) Queen of Heaven, is in Her place, Triple Goddess, now the Crone Face, Above and Below, She's the Goddess we know, Dancing in a Wiccan Wonderland Now the God, is the Provider, Supplying game for our Fire, Above and Below, He's the Horned One we Know, Dancing in a Wiccan Wonderland In a Circle we can light a Yule Fire, And await the rising of the Sun, It's the Great Wheel turning for the new year, loaded with abundance and great fun. Later on, by the fire, Cone of Power, gettin' higher It's a Magickal Night we're having tonight, Dancing in a Wiccan Wonderland * SHARE THE LIGHT (The First Noel) CHORUS: Share the light, share the light! Share the light, share the Light! All paths are one on this holy night! On this Winter holiday, let us stop and recall That this season is holy to one and to all. Unto some a Son is born, unto us comes a Sun, And we know, if they don't that all paths are one. Be it Chanukah or Yule, Christmas time or Solstice night, All celebrate the eternal light. Lighted tree or burning log, Or eight candle flames. All gods are one god, whatever their names. * MOON OF SILVER (We Three Kings) CHORUS: Oh, Moon of Silver, Sun of Gold, Gentle Lady, Lord so bold! Guide us ever, failing never, Lead us in ways of old. Maiden, Mother, Ancient Crone, Queen of Heaven on your throne, Praise we sing Thee, Love we bring Thee, For all that you have shown. (more)

Moon Of Silver (cont.) Lord of Darkness, Lord of Light, Gentle Brother, King of Might, Praise we sing thee, Love we bring Thee On this Solstice night. * JOY TO THE WORLD Joy to the world! The Lord is come! Let Earth receive her king! Let every heart prepare him room And Heaven and Nature sing, etc. Welcome our King who brings us life. Our Lady gives him birth! His living light returneth to warm the seeds within us And wake the sleeping earth, etc. Light we the fires to greet our Lord, Our Light! Our Life! Our King! Let every voice be lifted to sing his holy praises, As Heaven and Nature sing, etc. * * CHRISTMAS TIME IS PAGAN! (Gloria in Excelsius Deo) CHORUS: Glorious! Christmas time is pagan! Glorious! Christmas time is pagan! Christmas time is here again, Decorations everywhere. Christmas carols ringing out, Gentle pagans, we don't care. Modern folks all celebrate What they learned in Sunday School. In December, they don't know They are celebrating Yule! Let them have their Christmas trees, Decked in red and green and blue. We rejoice at every one! Christmas trees are pagan, too. Bowls of bubbly Christmas cheer, Fill your cup and quench your thirst. They think the tradition's theirs. Wassail bowls were pagan, first.

CHRISTMAS TIME IS PAGAN!

Every door and window bears Wreaths of holly, wreaths of pine. Circles represent the Sun. Every wreath is yours and mine. Christmas lights on Christmas trees, Candle flames burn higher and higher, Let us cheer along, my friends, As they light their Yuletide fire. There's a possibility That this song is yours and mine 'Cause the tune was known to all Back in A.D. one-two-nine. * * GOD REST YE MERRY, PAGANFOLK (God Rest Ye Merry, Gentlemen) God rest ye merry, paganfolk, Let nothing you dismay. Remember that the Sun returns Upon this Solstice day. The growing dark is ending now And Spring is on its way. Oh, tidings of comfort and joy, Comfort and joy! Oh, tidings of comfort and joy. The Goddess rest ye merry, too, And keep you safe from harm. Remember that we live within The circle of Her arms, And may Her love give years to come A very special charm. Oh, tidings of comfort and joy, Comfort and joy! Oh, tidings of comfort and joy! *

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* BLESSED BE AGAIN! -Joe Bethancourt (c) copyright 1992 W.J. Bethancourt III (Tune: "One Misty Moisty Morning" (Trad.) Upon a dark and windy hill, As I walked out one May morning, On Samhain's eldritch night T'was on the blooming heather I saw the Crone with withered hands I saw a Maiden dancing there, By balefire's burning light In fair and sunny weather Her eyes were full of wisdom, The Beltane fires were burning high, The threads of life she span The dancers round did spin And sang "Blessed Be! And Blessed Be! They sang "Blessed Be! And Blessed Be! And Blessed Be again!" And Blessed Be again!" As I walked out on Yuletide, Upon Midsummer's heady day, The winter winds blew cold I saw John Barleycorn I saw the Winter King a-standing, Walking proud and tall there Grey and grim and old In the sunny shining morn His cloak was pulled around him, His beard was long and golden, A Child was in his hand He looked at me and then And he sang "Blessed Be! And Blessed Be! He sang "Blessed Be! And Blessed Be! And Blessed Be again!" And Blessed Be again!" Upon the morn of Brigit's Day, Upon a singing Summer day, I saw a lovely sight At dawn on Lammastide The Goddess standing by me, I saw the Craftsman smiling, All crowned in starry light On sunbeams he did ride The crescent Moon beneath her feet, He brings us light and knowledge, The stars were in her hand To help our fellow men She sang "Blessed Be! And Blessed Be! He sang "Blessed Be! And Blessed Be! And Blessed Be again!" And Blessed Be again!" Upon the first of April, Upon a chilly autumn day, I saw the Holy Fool All sheltered from the storm He was a merry prankster, I saw the Harvest safe at home, The Lord of all Misrule! The families snug and warm He looked at me, and winked an eye, They sat and gave their thanks, And danced and sang and then And they laughed and smiled and then He sang "Blessed Be! And Blessed Be! They sang "Blessed Be! And Blessed Be! And Blessed Be again!" And Blessed Be again!" Ostara came with blossoms, The Spiral Dance goes on and on, Life flourished everywhere The King and Youth and Child I saw the Mother smiling, The Gentle Mother, Aged Crone, With flowers in Her hair And Maiden meek and mild She stood among the growing fields, And so the Yearly Circle In heather and in glen Turns in eternal spin And sang "Blessed Be! And Blessed Be! So sing "Blessed Be! And Blessed Be! And Blessed Be again!" And Blessed Be again!" And "Merry Meet! And Merry Part! And Merry Meet Again!" *

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* HARP SONG OF THE DANE WOMEN -Rudyard Kipling What is a woman that you forsake her? and the hearth fire, and the home-acre? to go with the old, grey Widow-Maker? She has no house to lay a guest in but one chill bed for all to rest in that the pale suns and the stray bergs nest in She has no strong white arms to fold you but the ten times fingering weeds to hold you out on the rocks where the tide has rolled you Yet, when the signs of Summer thicken and the ice breaks and the birch-buds quicken yearly you turn from our side and sicken Sicken again for the shouts and the slaughters you steal away to the lapping waters and look at your ship in her winter quarters You forget our mirth, and talk at the tables the kine in the shed and the horse in the stables to pitch her sides and go over her cables... Then you drive out where the storm clouds swallow and the sound of your oar-blades, falling hollow is all we have left through the months to follow Ah...but what is a woman that you forsake her? and the hearth fire, and the home-acre? to go with the old, grey Widow-maker? *

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* STAND UP, STAND UP FOR ODIN -Robert Cook (Tune: "Stand Up For Jesus") Stand up! Stand up for Odin, you warriors of the beard! lift high the Raven Banner that half the world has feared! From Angleland to far Vinland shall sound the Warrior's Cry Till every foe is vanquished, and Odin reigns most high! March forth with steel flashing beneath the naked Sun and never stand at rest again 'til all the World is won! Let scarlet sword his symbol carve in every nation's sod 'Til every man still breathing stands up for OdinGod! Let ships with prows of Dragons the mighty oceans cleave and every land not Odin's our crimson gifts receive let Raven Banners fill the sky where every man has trod And all the soil beneath them belong to OdinGod! Stand up! Stand up for Odin, you Warriors of the North! With silver swords a-flashing to victory go forth! From Angleland to far Vinland our joyous conquest lead 'Til every foe is vanquished, and Odin's Lord, indeed! *

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* NUDE -W.J.Bethancourt III -Ed Hirt copyright 1982 W.J.Bethancourt III and Ed Hirt (Tune: "Men of Harlech") What the use of wearing panties Whalebone corsets of your Auntie's Boxer shorts and other scanties Best of all is nude There's such fun in going bra-less Now that it's no longer lawless 'Specially if your figure's flawless Best of all is nude Nude is what you're born in Shirts are never torn in Underwear and lacy flimsies, garter belts and other whimsies Yards of itchy cloth to put your form in Ducks all do it, maidens rue it Even ancient Picts in Britain blue it Going naked's how to do it Best of all is nude! If your garters aren't elastic Tie them up in knots fantastic (Panty hose is something drastic!) Best of all is nude! If you're tired of wearing clotheses Shed your garment 'mongst the roses Never mind the old bluenoses Best of all is nude! Nude is best for ducking! Worst for horses bucking! Moonlit nights will see such sights that are very best for fooling round .....and elbows! Nudity is grand to see A well-known antidote to virginity Take your clothes off and you'll see: Best of all is nude! *

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* FAIRIES LOVE SONG -Anonymous Why should I sit and sigh Broo and bracken, broo and bracken Why should I sit and sigh All alone and weary When I see the plover rising Or the curlew wheeling It's then I'll court my mortal lover Back to me is stealing When the moon begins her waning I sit by the water Where a man born of the sunlight Loved the Faerie's daughter Oh, but there is something wanting O but I am weary Coming blithe, now bonny treads he O'er the knolls to cheer me *

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* THE BARD'S SONG -W.J.Bethancourt III (c) copyright 1990 W.J.Bethancourt III (Tune: "Dublin City") As I walked out one quiet evening At the hour of twelve at night Who should I meet but a fair young maiden Combin' her hair by candle light; Lassie, I have come a-courtin' Your kind favours for to win And if you'd heed my petition I would be your Paladin... (CHORUS) Gather roses in the Springtime Gather roses while ye may, Time is passing; roses wither; Winter comes; we're here -today-. Have you seen the dew a-formin' On the grass at early morn? Have you seen the forest quiet, Or a stag that's barely born? Have you seen the dawn a-breakin' O'er the Western Ocean's tide? Have you felt my heart a-beatin' When it's held close to your side? I can give no gold or silver, I can give no fields of land, I can give no servants brisk To wait on you both foot and hand; I can give you wide roads callin' Wind and Rain, and Moon and Sun, Songs to sing, and love and laughter, Dresses made of plain home-spun. Come dance with me upon the greensward in the moonlight, in the Spring. Dance with me within the forest Dance with me within the ring! Earth below us, stars above us, Fire and water by our side, Dance with me within the moonlight, Dance with me, and be my Bride! *

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* ALL THRU THE NIGHT -Traditional While the Moon her watch is keeping all thru the night While the weary world is sleeping all thru the night O'er thy spirit gently stealing, Visions of delight revealing Breathes a pure and holy feeling all thru the night Though this Bard must roam full lonely My true harp shall sing praise only Love's soft dream, alas, is over Yet my strains of love shall hover Near the Presence of my Lover Hark! A solemn bell is ringing Thou, my King are heavenward winging Earthly dust from off Thee shaken Soul immortal shalt thou waken With thy last, dim journey taken Neath this Stone my King is sleeping Stars around Him softly sweeping Once and Future King preserving Britain's Saviour there reserving All around him Stars observing all thru the night Holl am ran-tire sehr thuh wed-ont ahr heed ah nos Dum-ar forth ee vro go-gawn-yont ahr heed ah nos Gol-i ar-all you tuh wull ooch ee are thang os gweer bred vairtch-ooch tie-leer nave oith m'yoon thu-wail-ooch ahr heed ah nos note: The last verse is phonetic Welsh. "ll" is pronounced by putting the tip of your tongue to the roof of your mouth, and saying "h" and "l" at the same time...sort of. "ch" is pronounced as German. *

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* TWO MAGICIANS (Child #44) recorded by Steeleye Span "Below the Salt" She looked out of the window, as white as any milk He looked in at the window, as black as any silk (Chorus): Hello, hello, hello, hello you coal black smith You have done me no harm! You never shall have my maidenhead That I have kept so long! I'd rather die a maid, aye, and then she said, And be buried all in my grave, Than to have such a nasty, husky, dusky, fusty, musty coal black smith! A maiden I will die! She became a duck, a duck all in the stream And he became a waterdog, and fetched her back again She became a star, a star all in the night And he became a thundercloud and muffled her out of sight She became a rose, a rose all in the wood And he became a bumblebee and kissed her where she stood She became a nun, a nun all dressed in white And he became a chantry priest to pray for her by night She became a trout, a trout all in the brook And he became a feathered fly, and catched her with his hook She became a quilt, a quilt all on her bed And he became a coverlet, and gained her maidenhead! note: This has MANY variants. See Robert Graves' "The White Goddess" pg. 401! *

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* JOHN BARLEYCORN There were three men come out of the West Their fortunes for to try, And these three men made a solemn vow: John Barleycorn should die! John Barleycorn should die! (nb: 4th line of each verse is sung twice) They plowed, they sowed, they harrowed him in, Threw clods upon his head, And these three men made a solemn vow: John Barleycorn was dead! CHORUS: Fa la la la, it's a lovely day! Sing fa la la lay oh! Fa la la la, it's a lovely day! Sing fa la la lay oh! They let him lie for a very long time 'Til the rain from Heaven did fall, Then Little Sir John sprung up his head, And so amazed them all! They let him stand 'til Midsummer tide, 'Til he grew both pale and wan, Then Little Sir John he grew a long beard, And so became a man! They hired men with the sythes so sharp To cut him off at the knee They rolled him and tied him about the waist, And used him barbarously! They hired men with the sharp pitchforks To pierce him to the heart, And the loader he served him worse than that, For he tied him in a cart! They wheeled him around and around the field, 'Til they came to a barn, And there they made a solemn mow Of poor John Barleycorn, They hired men with the crab-tree sticks To strip him skin from bone And the Miller he served him worse than that: For he ground him between two stones! They have wheeled him here and wheeled him there And wheeled him to a barn, And they have served him worse than that They have bunged him in a vat! (more)

John Barleycorn (cont.) They have worked their will on John Barleycorn But he lived to tell the tale; For they pour him out of an old brown jug, And they call him home-brewed ale! Here's Little Sir John in a nut-brown bowl, And brandy in a glass! And Little Sir John in the nut-brown bowl Proved the stronger man at last! For the huntsman he can't hunt the fox Nor loudly blow his horn, And the tinker can't mend kettles nor pots Without John Barleycorn! (Note: sing the chorus after every other verse or so. Encourage the group to join the song) * 2308

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* THE FALSE KNIGHT UPON THE ROAD (Child #3) -recorded by Steeleye Span "Oh where are you going to?" said the False Knight upon the road "Oh I'm going to my school." said the wee boy and still he stood "What is that upon your back?" said the False Knight upon the road "Ah weel, it is my books!" said the wee boy and still he stood Oh, what have you got there? I wish you was on the sands. I have got my bread and cheese! Yes, and a good staff in my hands! Oh won't you give me some? I wish you was on the sea. No, ne'r a bite or crumb! And a good ship under me! And the ship to sink. An inch away from shore! I think I hear a bell. And it rings you straight to Hell! *

2309

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* NOTTAMUN TOWN -Traditional In Nottamun Town, in Nottamun Town Not a soul would look up not a soul would look down Not a soul would look up, not a soul would look down To show me the way to fair Nottamun Town I bought me a horse t'was called a grey mare Grey mane and grey tail and green stripe on her back Grey mane and grey tail and green stripe on her back Weren't a hair upon her that was not coal black She stood so still threw me to the dirt She tore at my hide, she bruised my shirt From saddle to stirrup I mounted again and on my ten toes I rode over the plain When I got there no one did I see they all stood around me just looking at me i called for a cup to drive gladness away And stifle the dust for it rained the whole day And the King and the Queen and the company more Came a riding behind and a walking before Come a stark naked drummer beating a drum With his hands in his bosom came marching along Sat down on a hard hot cold frozen stone Ten thousand stood round me but I was alone Took my heart in my hand to keep myself warm Ten thousand was drowned that never was born *

2310

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* CAMBRIAN DREAM -Gwydion PenDerwyn copyright probably to Nemeton In the mountains of Cambria, by Rhymney's bright stream I have oft slept in heather, and dreamed a bright Dream No mortal could wake me, nor see what I've seen No landscape could ever compare. 'Twas the Land of my Fathers, unfettered, and free Ere the time that the Saxon swept over the Sea When mistletoe grew 'neath the shining Oak Tree No landscape could ever compare! (Chorus): Dreaming of Prydein, asleep on a hill When I awaken, will you be there still? Oh, Island of Poets, my dreams you can fill But never the long waking hours. Mighty Poets and Warriors traversed every road Leaving stories and legends wherever they strode Their pasts are recalled in the humblest abode In tales of the sunnier days. (Chorus) Now my story is ended, my song is all gone I have slept thru the evening, and into the dawn Yet still, I remember your Face, Albion, And your older, and much wiser ways! (Chorus) *

2311

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* SHE MOVED THRU THE FAIRE -Padraic Colum recorded by Theodore Bikel My young love said to me: My mother won't mind And my father won't slight you for your lack of kind She put her arms 'round me; these words she did say: It will not be long, love, 'til our wedding day! Then she stepped away from me, and she moved thru the Faire And so fondly I watched her move here and move there At last she turned homeward, with one star awake As the Swan in the evening moves over the lake. Last night she came to me, my dead love came in And so soft did she move that her feet made no din She put her arms 'round me; these words she did say: It will not be long, love, 'til our wedding day! * 2312

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* THE SONG OF WANDERING AENGUS -Wm. Butler Yeats recorded by Judy Collins I went out to the hazel - wood Because a fire was in my head Cut and peeled a hazel - wand Tied a berry to a thread And when white moths were on the wing And moth - white stars were flickering out I dropped the berry in a stream And caught a little silver trout.......... I had but laid it on the bank And gone to blow the fire a-flame Something rustled in the air Something called me by my name! It had become a glimmering Girl With apple - blossom in her hair Who called me by my name, and ran And vanished in the brightening air........ Though I am old, with wandering Thru hilly lands, and hollow lands; I'll find out where she has gone To seek her lips, to take her hands- And walk thru long green dappled grass; To pluck 'til Time, and times are done: The Silver Apples of the Moon; The Golden Apples of the Sun............... *

2314

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* THE CHILDISH EDDA -Poul Anderson -Ron Ellik (Tune: "Tramp, Tramp, Tramp") Yggdrasil, where Nine Worlds clash, is a noble piece of ash That shelters Norns and Gods and all that crew There, a Dragon gnaws the base of an Eagle's resting place, And four Harts, a Goat and Squirrel are there too! Frigga took a year or so, and, except for mistletoe Got from everything an Oath for Balder's good Evil Loki wished him harm, so he hired Hodr's arm, And the staff the Blind God threw was kissing-wood! Tyr vowed Fenris-Wolf his hand if he couldn't break the Band That All-Father's wisdom made both light and hefty... Lupine muscles strained away, but the magic held its' sway - And from then on, till The Time, they called Tyr "Lefty!" When Thor went out to fish, he quickly got his wish, and he hauled a Jormangandr from the Bay. But Hymr cut the cable, and Thor was only able To brag about the "one that got away..." When Thor called upon the Giants, they didn't show defiance, But they soon got rid of him, and of his Hammer! For the sea he could not swallow, and old Grandmaw beat him hollow, And the House-Pet caused an awful katzenjammer! Asa-Thor became a "her" for to repossess Mjollnir, And unto a frosty brute his troth did plight; But the vittles that he ate would an army more than sate, And the chefs at Utgard always rued that night! Each God's Apple every day, kept the doctor far away 'Til a Giant captured Ydun from their Halls... Loki fetched home Bragi's Bride, with Her health-food store beside, Plus a char-broiled eagle underneath the Walls! Odin said to Mim: "I think I would sort of like a drink." Answered Mim: "That will cost you your left eye! For you've come up very late to the Well at Wisdom's Gate And the set-up prices, after hours, are high!" Oh, the Giants brought their War up to Bifrost's very Door And the battling wrecked Asgards perfect clime- Jormungandr, Hel and Fenris dealt out Death in doses generous And, in fighting, did the Aesir pass The Time! *

2315

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* THE VALKYRIE SONG (Tune: Wagner's "Flight of the Valkyries") We fly through the night skies Flashing our fat thighs, Picking up dead guys; You call this a job? You take the blond guy, I'll take the redhead! Wait, he's not dead yet; Let him go . . . splat! Chorus: Woo-oop! Woo-oop! Woo-oop! Woo-oop! Woo-oop! Woo-oop! Woo-oop! Woo-oop! Oh-h-h-h-h-h! We're hunting the Wabbit! We're hunting the Wabbit! We're hunting the Wabbit! We're hunting the Wabbit! *

2316

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* GOD IS ALIVE, MAGIC IS AFOOT -Leonard Cohen (c) 1966 God is alive.....Magic is afoot...God is alive....magic is afoot... God is afoot.....Magic is alive...Alive is afoot..magic never died! God never sickened. Many poor men lied. Many sick men lied. Magic never weakened. Magic never hid. Magic always ruled. God is afoot. God never died! God was Ruler, though his funeral lengthened. Though His mourners thickened, magic never fled. Though His shrouds were hoisted the naked God did live; Though His words were twisted the naked magic thrived; Though His death was published round and round the world The heart did not believe. Many hurt men wondered. Many struck men bled. Magic never faltered. Magic always led. Many stones were rolled, but God would not lie down! Many wild men lied. Many fat men listened. Though they offered stones, magic still was fed! Though they locked their coffers, God was always served. Magic is afoot....God is alive.... Alive is afoot....Alive is in command. Many weak men hungered. Many strong men thrived. Though they boasted solitude, God was at their side. Nor the dreamer in his cell, nor the captain on the hill: Magic is alive! Though His death was pardoned 'round and 'round the world, The heart would not believe! Though laws were carved in marble they could not shelter men; Though altars built in Parliaments, they could not order men; Police arrested magic and magic went with them, ah! For magic loves the hungry.... But magic would not tarry, it moves from arm to arm, It would not stay with them; it cannot come to harm: Magic is afoot! It cannot come to harm. It rests in an empty palm. It spawns in an empty mind. But magic is no instrument: magic is the End! Many men drove magic, but magic stayed behind; Many strong men lied. They only passed thru magic and out the other side! Many weak men lied. They came to God in secret and though they left Him nourished, They would not tell Who healed; Though mountains danced before them, they said that God was dead! Though His shrouds were hoisted, the naked God did live! (more)

2317

God Is Alive; Magic Is Afoot (cont.) God is alive! Magic is afoot...God is alive... God is alive... Magic is afoot... This I mean to whisper to my mind: This I mean to laugh with in my mind: This I mean my mind to serve 'Til service is but magic, moving thru the world And mind itself is magic, coursing thru the flesh And flesh itself is magic, dancing on a clock, And Time itself, the magic length of God! God is alive...Magic is afoot...Magic is afoot...God is alive.. Magic is alive...God is afoot...Alive is afoot...God never died. Many strong men lied. They only passed thru magic and out the other side! This I mean to whisper to my mind: This I mean to laugh with in my mind: This I mean my mind to serve 'Til service is but magic, moving thru the world And mind itself is magic, coursing thru the flesh And flesh itself is magic, dancing on a clock, And Time itself, the magic length of God!

2318

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* *************************** THAT REAL OLD TIME RELIGION *************************** THE ENTIRELY ARBITRARY CATEGORIES OF THE VERSES ASATRU AND ODINISM:..................................Pg.2317 BRUJA:...............................................Pg.2317 BUDDHISM:............................................Pg.2318 CARGO CULT:..........................................Pg.2318 CHRISTIAN:...........................................Pg.2318 CLASSICAL PAGANISM:..................................Pg.2319 CONFUCIANISM.........................................Pg.2321 CTHULHU: (a fictional deity, but well-known).........Pg.2321 (THE ALMIGHTY) DOLLAR................................Pg.2322 DISCORDIANISM:.......................................Pg.2321 DRUIDS:..............................................Pg.2322 EGYPTIAN:............................................Pg.2322 FICTIONAL GODS, DEMONS AMD HEROES:...................Pg.2323 HINDU:...............................................Pg.2323 ISLAMIC:.............................................Pg.2323 JEWISH:..............................................Pg.2324 KAHBAHLA:............................................Pg.2324 KRISHNA:.............................................Pg.2324 MIDDLE EASTERN PAGAN:................................Pg.2324 MITHRAISM:...........................................Pg.2325 MOONIES:.............................................Pg.2325 NEW AGE:.............................................Pg.2325 NEW WORLD PAGAN:.....................................Pg.2325 SCIENTOLOGY:.........................................Pg.2326 SHINTO:..............................................Pg.2326 THELEMA:.............................................Pg.2326 VOODOO:..............................................Pg.2326 WICCA AND GENERAL NEO-PAGAN:.........................Pg.2327 ZARATHUSTRIAN:.......................................Pg.2328 UNCLASSIFIABLE VERSES AND UNKNOWN GHODS..............Pg.2328 NEW VERSES NOT YET CLASSIFIED:.......................Pg.2328

2319

* THE REAL OLD TIME RELIGION tune: "Old Time Religion" (Chorus): Give me that real old time religion (3X) It's good enough for me! ASATRU AND ODINISM: I hear Valkyries a-comin One-eyed Odin we will follow In the air their song is comin And in fighting we will wallow They forgot the words! They're hummin! Till we wind up in Valhallow But they're good enough for me! Which is good enough for me! We will drive up to Valhalla It was good enough for Odin Riding Beetles, not Impalas Though the tremblin' got forbodin' Singing "Deutschland Uber Alles" Then the giants finally strode in, And that's good enough for me! But it's good enough for me! It was good enough for Loki Shall we sing a verse for Thor, It was good enough for Loki Though he leaves the maidens sore? He thinks Thor's a little hokey They always come back for more, And that's good enough for me! So he's good enough for me! Shall we sing in praise of Loki, It was good for Thor and Odin Though he left poor Midgard smokey? It was good for Thor and Odin Oh, his sense of humor's hokey, Grab an axe and get your woad on! But he's good enough for me! and it's good enough for me! All the Gods tore into Loki We will worship now with vigor Saying Deicide is hokey! The goddess known as Frigga And they threw him in the pokey! Tho there are some who don't dig her And that's good enough for me! She is good enough for me! Good old Thor's the god of thunder If you wanna worship Odin Really helps us get our plunder You don't have to have a coat on Tho his head's still truly dunder Grab a sword and slap some woad on He is good enough for me! And that's good enough for me! In the halls of Frey and Freyja We will sing a verse for Loki All the priestesses will lay ya He's the old Norse god of Chaos If you're good enough, they'll pay ya! Which is why this verse don't And that's good enough for me! rhyme or scan or nothin' But it's good enough for me... BRUJA: Let us sing for Brujaria Though the blood's a lot less cleaner; It's not Christian Santaria So it's good enough for me!

2320

BUDDHISM: We will all go to Nirvana Oh we all will follow Buddah So be sure to mind your manners Oh we all will follow Buddah Make a left turn at Savannah And we'll eat no food but Gouda And we'll see the Promised Land! Which is Gouda-nuff for me!

It was good enough for Buddha, We will go and sing "Hosanna" As a god he's kinda cute-a, To our good ol' pal, Gautama, And he comes in brass or pewta' He will never flim or flam ya', So he's good enough for me! And that's good enough for me! No one wrote a verse for Buddah We will all go to Nirvana Tho I think they really coulda We will all go to Nirvana And I really think they shoulda Make a left turn at Urbana 'Cause he's good enough for me! And you'll see the Promised Land! CARGO CULT & PACIFIC ISLANDS: To the tune of Handel's "Largo" If you get too tired We will hymn the gods of Cargo And you need to get up higher 'Til they slap on an embargo Just have Pele light your fire! And that's good enough for me! From her island in the sea! You can keep your saints with halos, Your hosannas or dayenus: Let's throw virgins in volcanos! And that's good enough for me! CHRISTIAN: We will worship with the Fundies There are those who worship Satan With their itchy hair-shirt undies And are just anticipatin' If they don't bring "Mrs. Grundy," Armageddon's conflagratin' Then it's good enough for me! That ain't good enough for me! It was good for old Jehovah Let's all listen up to Jesus He had a son who was a nova! He says rich folks like old Croesus Hey there, Mithras! Move on ova'! Will be damned until Hell freezes Another resurrection Day! And that don't sound good to me! Jerry Falwell thinks he's sav-ed Oh we'll all be Fundamental In a lamb's blood he's been lav-ed And be Holy Testamental And HE thinks that I'M deprav-ed And never Trancendental But that's good enough for me! And that's good enough for me! That Bob Larson shrieks and hollers We will finally pray to Jesus Fighting demons in his callers From our sins we hope he frees us Save his program: SEND YOUR DOLLARS! Eternal life he guarantees us And that's good enough for me! And that's good enough for me! Tho J.C.'s into fish, too, Anytime that I start hearin' He's an avatar of Vishnu "Jesus loves you" I start leerin' So he is welcome here, too, Maybe so, but not like Brian * And that's good enough for me! Which is good enough for me!

2321

Brother Jerry is a cretin Brother Oral's in his tower, But with all the cash he's gettin' Trusting in the Lord's power Lotsa folks'll be forgettin Getting richer by the hour, It's the "Land of the Free!" Now he's got the ransom fee! Brother Robert's church is Crystal Brother Earnest is a healer But all the Bible that he's missed'll And not QUITE a wheeler-dealer -- Make you "hotter than a pistol" More a jumper and a squealer But he's good enough for me! So he's good enough for me! Brother Jim and Sister Tammy Then there's good ol' Brother Billy Had a show that was a whammy Bringing souls in willy-nilly. But now they are in Miami All his trips are kinda silly, Tryin' t'get back on TV! But he's good enough for me! Whether Low Church or it's High Church And the Romans said of Jesus Or it's Pie-Up-In-The-Sky Church "Lets kill him, he don't please us" Come on down and visit my Church "But the Atheists will tease us" 'Cause it's good enough for me! And thats good enough for me You could join Jehovah's Witness And let's not forget Pelagius Running door to door for fitness Though some call him outrageous Well if you've been blessed with quickness, He is pious and courageous Then thats good enough for me And he's good enough for me! CLASSICAL PAGANISM: We will go to worship Zeus You can dance and wave the thyrsos Though his morals are quite loose And sing lots of rowdy verses He gave Leda quite a goose Till the neighbors holler curses, And he's good enough for me! And that's good enough for me! We will pray to Father Zeus We will sing for great Diana In his temple we'll hang loose Who will teach of love and honor Eating roast beef au jus, But you really gotta wanna! And that's good enough for me! 'Cause she's tough enough for me! Shall we sing a verse for Venus, We went off to worship Venus Of the Gods she is the meanest, By the Gods! You should have seen us! Cause she bit me on my...elbow! Now the Clinic has to screen us... And it's good enough for me! But that's good enough for me! We will venerate old Bacchus It was good enough for Sappho Drinking beer and eating tacos With her lady on her lap-o Til you've tried it please don't knock us She put Lesbos on the map-o 'Cause it's good enough for me! With her pagan poetry! Let us raise a toast to Bacchus, When we worship Bacchus We will raise a royal ruckus, The ethanol will sock us Then we'll lay us down and f**k us We'll all get good and raucous That's good enough for me! And that's good enough for me! Diana is a little spikey We'll sing praises to Apollo; And she is a little dyke-ey Where the Sun God leads we'll follow You don't have to be a Psych-e ('Though his head's a little hollow) To know that's right for me! He's good enough for me!

2322

We will worship with Poseidon Don't neglect that shrine of Zeus' We will meet him when the tide's in Tho he's lost his vital juices All the maidens he will ride in The old boy still has his uses Then he'll give 'em all to me! And he's good enough for me! All the hunters start convergin' We will all bow to Hephaestus When Diana is emergin' As a blacksmith he will test us It's too bad she's still a virgin 'Cause his balls are pure asbestos But there's still hope left for me! So he's good enough for me!

And what about this Bacchus, There is room enough in Hades Who lives just to raise a ruckus? For lots of criminals and shadies Loosens women so they'll f**k us, And disreputable ladies, Well, that's good enough for me! And they're good enough for me! We will all see Aphrodite And to help things get real racous Though she's pretty wild and flighty The priests of Pan and Bacchus She will meet us in her nightie Will hold a f***ing contest! And she's good enough for me! And that's all right with me! Oh we will go and worship Pan, 'cause he just don't give a damn! Grab a woman or a man, And that's good enough for me! Was a time, so I've heard tell, a We all worshipped Dionysus Fine and promising young fella 'Till we ran into a crisis: Gave his all to serve Cybele The bar had raised its prices; But that's damn well not for me! That's not good enough for me! We'll sing praises to Apollo There's that lusty old Priapus Where the Sun-God leads, I'll follow He's just itching to unwrap us. From Ionia to Gaul-o (He'd do more to us than tap us And that's good enough for me! And that's good enough for me!) We will have a mighty Party Pan's pipes got plugged last summer In the honor of Astarte And it really was a bummer Grab your chiton - don't be tardy Finally had to call a plumber! 'Cause she's good enough for me! But he's good enough for me! In his dancing Pan will lead them Now Danae was sweet as flowers, When his pipes call we will heed them She was into golden showers; In truth tho, he don't need them And that showed her Zeus' power He's more than enough for me! And that's good enough for me! It was good enough for Venus We will sing our staves to Venus She'd have sighed if she'd of seen us We will sing our staves to Venus Letting morals come between us Tho I think this rhyme is henious And she's good enough for me! But it's good enough for me! There's one thing that I do know Let us dance with Dionysus Zeus' favorite is Juno And get drunk on wine and spices She's the best at doing...you know! The Christians call them "vices" And that's good enough for me! But they're good enough for me! It was good enough for Cupid We will venerate old Hermes It was good enough for Cupid With his staff entwined with wormies His wings look kind of stupid Warding off the nasty germies But that's good enough for me! And that's good enough for me!

2323

Let's all drink to Dionysus We will all bow down to Venus Wine and women beyond prices! As we dance upon Mt. Zenos He made a Maenad out of my Sis! We will worship with our....voice And that's good enough for me! And that's good enough for me! There are those who, when they've got e- Normous problems that are knotty They just take them to Hecate We all worship Aphrodite, And that's good enough for me! And Her sister bold Astarte, They both throw a lovely party, In the church of Aphrodite And that's just fine with me! She's a mighty righteous sightie, The Priestess wears a see through nightie And she's good enough for me CONFUCIANISM Let us read works of Confucius We used to study old Confucius As we walk thru Massachusetts As we sat there on our tushes In white robes that freeze our tushes We're learning but don't push us But it's good enough for me! And thats good enough for me CTHULHU: We will worship mighty Cthulhu We will worship Great Cthulhu, H. P. Lovecraft's big old hoodoo We will worship Great Cthulhu, (1930's fiction voodoo....) And we'll feed him Mr. Sulu But that's good enough for me! 'Cause that's good enough for me! Let us sing to Lord Cthuhlu We will sacrifice to Yuggoth Don't let Lovecraft try to fool you We will sacrifice to Yuggoth Or the Elder Gods WILL rule you Burn a candle for Yog-Soggoth And that's good enough for me! And the Goat With a Thousand Young Of the Old Ones, none is vaster Well it's good enough for * Even Cthulhu's not his master He's a mighty kinky master I refer to the unspeakable * When you pray he goes much faster and that's good enough for me! And that's good enough for me! And for those who follow Cthulhu Let's go worship Great Cthulhu, We have really got a lulu: And run naked like a Zulu, Drop a bomb on Honolulu! You and me and Mr. Sulu, 'Cause that's good enough for you! And that's good enough for me! * - well, do YOU want to say it? DISCORDIANISM: Let us sing to old Discordia Of Great Murphy much is spoken Cause it's sure she's never bored ya For his Law shall not be broken And if she's good enough for ya It's not pretty when he's woken Then she's good enough for me! Things go wrong for you and me! If your rising sign is Aries If your god of choice is Squat You'll be taken by the Fairies Well then trendy, man, you're not! Meet the Buddah in Benares But you'll get a parking spot! where he'll hit you with a pie! And that's good enough for me!

2324

We will sing a verse for Eris Let us do our thing for Eris (Golden apples for the fairest!) Goddess of the discord there is Though she sometimes likes to scare us Apple's golden, it's not ferrous But she's good enough for me! And that's good enough for me! Let us praise the Holy Fool For he's breaking all the rules Holds you up to ridicule, And that's good enough for me! (THE ALMIGHTY) DOLLAR Oh, the dollar is our Saviour There are those who scream and holler If we spend Her or we save Her And get hot under the collar She controls all our behaviour For their god, Almighty Dollar, There's not enough for me! Who is good enough for me! Call Him God, or call him Allah The priest will take your dollah Easy living from -your- follah- -wers, but sorry, -not- from me! DRUIDS: We will worship like the Druids, In Pwyll's hall you will be welcome Drinking strange fermented fluids, But he's not at home too often Running naked through the woo-ids, Spends all his time in Annwyfn Coz that's good enough for me! And that's good enough for me! I'll go get my golden sickle And I'll wear it where it tickles It ain't used for cuttin' pickles! And it's good enough for me! EGYPTIAN: Let us sing the praise of Horus When we all bowed down to Nuit As our fathers did before us There was really nothin' to it We're the New Egyptian Chorus (Alex Sanders made me do it...) And we sing in harmony! But that's good enough for me! We will venerate Bubastis We will pray with those Egyptians We will venerate Bubastis Build pyramids to put our crypts in If you want in, then just ast us! Cover subways with inscriptions, 'cause that's good enough for me! which is good enough for me.....! Let us all now worship Ra We will all do praise to Horus And take care of our Ka In an old Egyptian chorus We'll all sit round and go "Ah-h-h!" If there's something in it for us Which is good enough for me! Then it's good enough for me! Here's an invitation for us We will venerate Bubastis All to go and worship Horus Cause my cat walked up and ast us Doff your clothes and join the chorus (Now the cat box is DISASTROUS!) And that's good enough for me! But it's good enough for me!

2325

FICTIONAL GODS, DEMONS AMD HEROES: Here's to those who copy Conan We will sing of Foul the Render, Here's to those who copy Conan Who's got Drool Rockworm on a bender They're just Followers of Onan In his cave in Kiril Threndor-- And that's good enough for me! They're both too much for me! There are followers of Conan. Of Lord Shardik you must beware; And you'll never hear 'em groanin' To please him you must swear; Followed Crom up to his throne(in) 'Cause enraged he's a real Bear, And it's good enough for me! And that's good enough for me! Azahoth is in his Chaos We will sing of Iluvatur, Azahoth is in his Chaos Who sent the Valar 'cross the water Now if only he don't sway us To lead Morgoth to the slaughter That is good enough for me! And that's just fine with me! We will worship Holy Ford We will sing the Jug of Issek, Beta, Delta, Gamma, Lord And of Fafhrd his chief mystic, But the Alphas might get bored Though to thieving Mouser will stick, A Brave New World for you and me! And that's good enough for me! Let us note the might of Ils We'll invoke the blessed Camber With a thousand or more quills And the Unicorn of Amber By the light that from him spills And the wizard Deliamber He is good enough for me! They're good enough for me! The late return of the Prophet Zarquon It was good enough for Cthulhu Caused his followers to hearken Who'd eat me and who'd eat you, too; As the Universe went dark on If it's good enough for Cthulhu All of you and me! Then it's good enough for me HINDU: There are some that call it folly We will go to worship Kali When we worship Mother Kali. She will help us in our folly She may not be very jolly She'd be quite an armful, golly! But she's good enough for me! And she's good enough for me! As the goddess Kali dances I will wait till four-armed Kali With her worshippers in trances Drags me thru that lonesome valley You can learn some Hindu stances She's disgusting act-u-all-y And that's good enough for me! But She's good enough for me! ISLAMIC: We will all bow down to Allah Warriors for Allah For he gave his loyal follow Are sure to have a gala Ers the mighty petro-dollah Time in old Valhalla And that's good enough for me! And that's good enough for me!

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JEWISH: If you think that you'll be sav-ed Some guys have a circumcision If you think that you'll be sav-ed On account of their religion, If you follow Mogen David An embarrassing incision Then that's good enough for me! Cut just ENOUGH from me! Let us worship old Jehovah Let us celebrate Jehovah All you other gods move ovah Who created us "ab ova" Cause the one God's takin' over He'll be on tonight on "Nova" And it's good enough for me! 'cause he's good enough for me!

KAHBAHLA: We will read from the Kabahlah We will read from the Cabala. We will read from the Kabahlah Quote the Tree of Life mandala It won't get us to Valhalla It won't get you in Valhalla, But it's good enough for me! Yet it's good enough for me! KRISHNA: We will all sing Hare Krishna Hare Krishna gets a laugh on We will all sing Hare Krishna When he sees me dressed in saffron It's not mentioned in the Mishna With my hair that's only half on But it's good enough for me! But that's good enough for me! I was singing Hari Rama With my friend the Dalai Lama 'Til they dumped us in the slammer But that's good enough for me! MIDDLE EASTERN PAGAN: I'll sing some songs to Lilith, We will have a mighty orgy Not so young, and not so girlish, in the honour of Astarte and She's always PMS-ish, it'll be a mighty party but She's good enough for me! and it's good enough for me! Lilith wears a lacy nightie We will sing to Lady Isis And She is a little flighty She'll stand by us in a crisis She will get you all excite-y And She hasn't raised Her prices She's wet-dream enough for me! And She's good enough for me! We will all bow down to Dagon We will all bow down to Enlil We will all bow down to Dagon We will all bow down to Enlil He still votes for Ronald Reagan Pass your Cup and get a refill! And that's good enough for me! With bold Gilgamesh the Brave! Let us worship sweet Eninni Oh the ancient goddess Nerthus Let us worship sweet Eninni From herself the Earth did birth us In a skimpy string bikini And I wonder: are we worth us? And that's good enough for me! But she's good enough for me! We will go to worship Lillith Well Dimuzi's on vacation Grab your cup, step up and fill it He'll be back when spring awakens Tho 'ware she don't make you spill it! There will be such recreation And that's good enough for me! There will be enough for me!

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Oh the Phillistines abound Oh the Phillistines abound They had the biggest Baals around And that's good enough for me! MITHRAISM: We will sing a song of Mithras We will all be saved by Mithras Let us sing a song of Mithras We will all be saved by Mithras But there is no rhyme for Mithras! Slay the Bull and play the zithras Still he's good enough for me! On that Resurrection Day!

MOONIES We will worship Sun Myung Moonie Though we know he is a goonie All our money he'll have soonly And that's good enough for me! NEW AGE: Oh, our Spirits will awaken Well I'm tired of Ronald Reagan, Oh, our Spirits will awaken He's too square to be a pagan, Watch the Universe a-quakin' Let's all vote for Carl Sagan! Which is Gurdijeff to me! He's good enough for me! Timmy Leary we will sing to I'll arise at early mornin' And the things that he was into When the Sun gives me the warnin' (Well, at least it wasn't Shinto) That the Solar Age is dawnin' And that's good enough for me! And that's good enough for me! In the sky I hear a hummin' Just like Carlos Castenada It's the UFO's a-comin' Just like Carlos Castenada That's not banjos that they're strummin It'll get you sooner or later But it's good enough for me! And that's good enough for me! NEW WORLD PAGAN: Thanks to great Quetzacoatl Some folks pray to the Great Spirit And his sacred axolotl Most folks just cannot get near it And his gift of chocolatl So they hate it and they fear it And please pass some down to me! But it's good enough for me! Praise to Popacatapetl Some folks worship the Kachinas Just a tiny cigarette'll Some folks worship the Kachinas Put him in terrific fettle They look like "deus ex machinas" So he's good enough for me! But they're good enough for me! Now watch out for the Maya's, Montezuma liked to start out They might really try to fry ya, Rites by carrying a part out Sacrifice people, not papaya's, That would really tear your heart out, Just as long as its not me! But it's good enough for me! Quetzacoatl's flyin' And when old Quetzacoatl With the Toltec and the Mayan Found a virgin he could throttle And the mushrooms he's been buyin' And put her heart into a bottle Are good enough for me! It was good enough for me.

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We will worship Xochipilli We will worship Xipe-Totec Though it might be a bit silly Tho it is a little lo-tek * Running naked makes me chilly It is not a bit ero-tek (erotic) But it's good enough for me! But it's good enough for me! * "low - tech(nology) Oh, there's none like Huizlipochtli The Kachinas of the Hopi For destroyin' people tot'ly Dance about and some act dopey Best to worship -him- remotely! They don't leave you feelin' mopey But he's good enough for me! So they're good enough for me! I have gotten in the way-o Walkin' with the Monster Slayer He is worthy of a prayer And he's good enough for me! SCIENTOLOGY L. Ron Hubbard liked precision In matters Dianetic And he founded a religion You need not get frenetic That has caught a lot of pigeons Make your Engrams copacetic And it's good enough for me! And that's good enough for me! SHINTO: There are some who practice Shinto I don't really go for Shinto There are some who practice Shinto It's just something I'm not into There's no telling what WE'RE into! Tho I guess I could begin to but that's good enough for me! 'Cause it's good enough for me! In Japan they thought it neato When they worshipped Hirohito But that didn't sit with SEATO So it never more will be! THELEMA: Uncle Crowley was a dreamer When the clouds they are a'rumbling At the Abbey of Thelemer And the thunder is a'grumbling But his magic is a screamer, Then it's Crowley that you're mumbling So it's good enough for me! And it's good enough for me! There are those who follow Crowley Let us call an Elemental Tho the stuff that he held holy For a temporary rental Turn your your brain to guacamole Just as long as it is gentle But he's good enough for me! It is good enough for me! It was good enough for Crowley With his sacraments unholy Who smoked pot and ate some moly And it's good enough for me! VOODOO: There are people into voodoo There are people into Voodoo Africa has raised a hoodoo There are people into Voodoo Just one little doll will do you I know I do, I hope you do! And it's good enough for me! And it's good enough for me!

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If you're really into dancing And you wanna try some trancing Then the Voodoo gods are prancing And that's good enough for me! WICCA AND GENERAL NEO-PAGAN: Well, she raised an awful flurry When old Gerald got it goin' When she made the scholars worry When old Gerald got it goin' Thank the Gods for Margaret Murray! All that hidin' turned to showin' She is good enough for me! And that's good enough for me! It was good enough for Granny It's not good enough for Reagan She could throw a double-whammy It's not good enough for Reagan That would knock you on your fanny He's too square to be a Pagan! And she's good enough for me! And that's good enough for me! With the aid of my athame Meeting at the Witching Hour I can throw a "double-whammy" By the Bud, and Branch and Flower (And can slice and dice salami!) Folks are raising up the Power So it's good enough for me! And that's where I want to be! There will be a lot of lovin' We will worship with the witches When we're meetin in our Coven 'Cause we're rowdy sons-of-bitches Quit yer pushin and yer shovin' And they scratch us where it itches So there's room enough for me! And that's good enough for me! Well the Christians all are humming We will gather at our saunas Cause they say their God is coming, When the spirit comes upon us Our God came three times this evening To perform the Rites of Faunus And that's good enough for me! And that's good enough for me! Some folks worship all of Nature Tho they love to taunt and bait-cher They're just funnin', they don't hate-cher And they're good enough for me! ZARATHUSTRIAN: We will pray to Zarathustra It could be that you're a Parsi And we'll pray just like we usta It could be that you're a Parsi I'm a Zarathustra boosta! Don't need a ticket; you get in free And that's good enough for me! And that's good enough for me! I pray to Ahura-Mazda I can't rhyme Ahura Mazda, He's one god who sure won't pause ta I'll praise the man who tries ta Pound some heads when given cause ta Then I'll wait for Barak Raz ta Which is good enough for me! And that's good enough for me! UNCLASSIFIABLE VERSES AND UNKNOWN GHODS: We will go down to the temple There are those who worship no gods Sit on mats woven of hemp-le For they think that there are low odds Try to set a good "exemple" That the god-seers aren't drunk sods And that's good enough for me! But they're good enough for me! Let us watch Ka-ka-pa-ull Where's the gong gone? I can't find it Frolic in her swimming pool I think Northwoods is behind it! Subjecting chaos to her rule For they've always been cymbal-minded And that's all right with me! And they're good enough for me!

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They revered ancient ENIAC Some folks pray to the Orishas And sacrificed to UNIVAC Tho their humor can be vishas Now we sing our chants on VAX pack When they grant your stupid wishas And that's good enough for me! But they're good enough for me!

When you worship Rusto There are those who worship science Treat your friends with lust-o And some would send 'em to the lions Pursue your faith with gusto! Without 'em we'd have no appliance And that's good enough for me! So they're good enough for me We will all bow down to Gozer Priestess did it with that Joser Cross the streams, and there she goes, sir And that's good enough for me! We will worship Christian Jesus Drink to FUFLUNS he's just fine And do just like John Paul pleases The Etruscan god of wine That we will... when Hades freezes! This verse doesn't really rhyme And that's good enough for me! But it's good enough for me! I have got a strange religion John, Paul, George and Ringo I will worship Walter Pidgeon We will worship playing Bingo Is he sacred? Just a smidgen! We will listen to them sing-o But it's good enough for me! And that's good enough for me!

THE OBLIGATORY LAST VERSE It's the opera written for us! We will all join in the chorus! It's the opera about Boris, Which is Godunov for me!

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------------------------------------------------------------------ I suppose that this last song has turned you into a newt by now. You may not realize that it happened, 'cause that's just how that sort of thing seems to work. You need to put a carrot on your nose and find a duck, and weigh it. Then you'll be OK again. * 2331

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THE HIGH HOLIDAY SONG -Melusine (Tune "The Serving-Girl's Holiday")

I've waited longing for today Spin the bobbin and spool away! In joy and bliss I'm off to play Upon this high holiday!

CHORUS: And spin the bobbin and spool away! Oh joy that it's a holiday!

This night of (name) now we greet Hail my friends, and merry meet! Strike the harp; the drum we'll beat Upon this high holiday!

The wine and cakes we've bought and made Found a spot in a moon-lit glade Our love and trust will never fade Especially on this holiday!

In forst glade we've built a fire Symbol of our heart's desire Within Her Love we'll never tire Wit thee well this holiday!

Cast the Circle, we're within Let the Spiral Dance begin! Invite the Lord and Lady in Upon this high holiday!

Dancing, spinning to the tune The Piper plays beneath the moon We chant as one the Witches' Rune Upon this high holiday!

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By: Lucie Re: Labelling Wiccans Hello. I'm the academic that Khaled mentioned. sigh... I've read the thread on definitions and I can see the trouble you have gotten into: prescriptive definition versus descriptive definition. Let me explain: I am currently working in the Dept of Religious Studies of the Univer- sity of Ottawa as a graduate student studying contemporary religious movements in Canada, especially women centered or women defined. This, by definition,includes Wicca/Witchcraft/Neo-Witchcraft/Neo-Pagan- ism/Women's Spirituality/Women's Urban(Neo) Shamanism...etc... I'm not the only one there involved in this research (we have an actual "Centre for Research in Women and Religion"). We also have a number of women (and one man) researching collateral aspects of the above mentioned religious phenomena. We have had to come to some working definitions so that we can talk to each other and to other religion- ists.

Personally, I have also had to come up with some minimal definition of Wicca/Witchcraft that I can use as a representative of said phenomena (yes, I am using the plural form) when I am asked to present/explain/ explicate said phenomena to forums such as the Canadian Council of Churches or the Canadian Association for Pastoral Education (CAPE). It is as a result of this need, that I have devel- oped a minimal inclusive descriptive definition that can be used to differentiate Wicca/Witchcraft from other religious phenomena.

What is a minimal inclusive descriptive definition you ask? Ok. Minimal = smallest number of characteristics Inclusive = includes rather than excludes Descriptive = what is actually there rather than what should be there (prescriptive) Definition = what can be used to define, ie. to draw a line around, to know relative to what is left undefined/unknown

I'm using a technique common in Anthropology: componential analysis, ie. the identification of discreet analytical features (components) that can be seen as occuring or not. A set of these which minimally defines something is seen as its descriptive paradigm. A descriptive paradigm is unique in that it can only be used to define the phenomenon it describes and no other. Ok? Just so you know what kind of language I'm using.

Yes, I consider myself 'Wiccan'. No, I am not a member/init- iate/follower of any specific 'tradition'. I'm too much of an anar- chist at heart for that, and anyways, how can I swear secrecy if my only stock in trade as an anthropologist is the knowledge I have gained by experience? Sort of defeats the purpose, doesn't it?

Ok. So here goes....Relative to any other faith system,Wic- ca/Witchcraft (I won't seperate them yet) can be minimaly defined as consisting of these five necessary components: 1) faith system is nature based 2) divinity is conceived as inherent 3) divinity is apprehended as gendered and as minimaly female 4) the locus of decision is the individual 5) the locus of action is the individual in the present

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What does this mean? Remember, this is to distinguish this faith group relative to any other type of faith group. It does NOT include variations, only COMMONALITIES. 1) nature based: as far as I can tell, all forms of Wicca/Witchcraft (WW for short?) are based on humans being part of and in nature rather than apart from. Also, seasonality and elements (air, earth, water, fire) are central to the human apprehension and interaction with nature.

2) divinity is inherent: divinity has manifested in all that is, all that is is an aspect of divinity, we are all manifestations of divin- ity.....

3) divinity gendered and female: divinity in one of its most apprehen- dable forms knows itself in the specificity of gender and that gender is at least female "The Goddess". All groups, whether they acknowledge the God or not,know divinity in its female form.

4) locus of decision: morality is a personal, individual thing and responsibility for choices is also a personal, individual thing. No one can (successfully) impose a set morality on any one else. Ost- racism seems to be the only -effective- means of moral cohersion used by adherents to this faith. Its the other side of "Do what thou wilt, An it harm none" and the Law of Karma. If a person acts contrary to the community norm, this person will be shunned, ostracized, severely criticized, and may as a result,leave the community. No matter the behaviour which the community wishes to refuse to accept, the in- dividual will not be 'punished' or told that they may not continue to behave in their chosen way. Again, even community norms (and community may be read as 'tradition') cannot be imposed or dictated. Even in oath bound traditions, oaths are taken freely and as freely adhered to or broken.

5) locus of action: nothing is differed to the 'ever after', nor is the past fully responsible for what occurs in the present. This is it, this is all there is for anyone, make the most of it. Again, no predestin- ation, no fatalism, no 'heaven' or 'hell', this is not a prelude.

Secondly, no congregation, no group, no church, no polity has any more importance and certainly far less immediacy than the in- dividual as the believer and the definer of what is believe. Faith is lived within the individual, as an individual.

Ok. Remember, this describes ONLY what all forms of WW share, NOT what deferentiates them from each other or what is defined within a tradition as what constitutes the whole of THEIR tradition. It is a minimal, inclusive, descriptive definition..... (part 2 follows)

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Whew....So what use is this type of definition? It allows me to compare WW to other faiths such as Christianity, Shinto, Islam, etc. It allows me to talk about beliefs and practices without getting mired in the specificity of traditions. It also allows me to speak of Gardenarians and Dianics in the same breath. They have more in common relative to other faiths than they have different relative to each other...

I was asked what defined WW relative to other Pagans and to nature based faiths such as Shinto. It took some thinking but I think I've been able to do it: WW is 1) focused on the human (rather than nature or divinity) 2) divinity always takes a human form (at least) 3) WW works according to principles (fundamental underlying realities which inform behaviour) 4) WW is law driven (there is a 'right' or 'proper' way...) 5) bel ievers need to rationalize and to make scientific their faith (just think of tables or correspondences and our explanations of 'why it works')

I was also asked what distinction I made between Pagan, Wicca and Witchcraft. I do make a difference.

Pagan: from paganus (latin) for of the country side as opposed to "civitas" of the city

Neo-Pagan: post 196o's revival of country cum nature based spiritual- ity -seen in opposition to Christian/Mainstream church -logical spiritual outcome of the 'back to the land' and 'experiential experimentation/mystical quest' of this same era

Witchcraft (revival): British phenomenon dating from the 1950's. Wicca is used in Gardenarian texts but not used as a lable of the faith group or practice. Wiccan NOT used.

Wicca/Wiccan: preferred terms adopted by many North American developed Traditions of WW to differentiate themselves from British Traditions (Gardenarian, Alexandrian)

Witch/Dianic: terms of self definition used by many North American women to acknowledge their mythopoethic/political reclaiming of woman centered / woman defined spirituality. Often expressed as: Women were burned as witches in the Middle Ages, well, I'm a witch and you're NOT going to burn me! May or may not express the adherence to a specific tradition (Reclaiming, Dianic (Z. Budapest), etc) but is always an indicator of woman centered / woman defined experience and self definition.

Neo-Witchcraft: all forms of contemporary Anglo (ie of English lan- guage,not an ethnic or nationalistic lable) witchcraft to distinguish from Ancient, Middle Eastern, Midieval, or non-European forms

Wicca versus Witchcraft: as it seems to be used by most people today. Wicca is a type of religion and witchcraft is a technology (ie spell crafting,craft of the wise, nature magic....)

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By: Randronoth Re: JudeoPagans 1 ***

Iyyar: A Menopause Ritual Penina Adelman

A time to keep and a time to cast away

This month's ritual has been designed with an awareness of our moth- ers, grandmother, and great-grandmothers who were earlier inhibited--- even in the community of Jewish women--from marking the cessation of menstruation, of derech nashim (the way of younger women as in Genesis 31:35) and the release from the physical tasks of childbearing and childrearing. Now wholly freed, our female ancestors would have been ready "to give birth" to their personal creativity, to dip into Miriam's Well without the distractions and responsibilities of family.

We hope to convey a positive tenor to this life cycle event which has been feared and misunderstood by so many men and women in the past. Once a woman has reached the age beyond which pregnancy ceases, her gender identity is often blurred by society. She is in a transitional state, experienced by those interacting with her as being full of power and danger. During the tumulous fourteenth century when the Black Death struck in Europe,those women who managed to survive the disease and live to old age were thought to be witches.

In interviewing post-menopausal woman to arrive at an appropriate ritual marking their "change of life", I found unanimous reactions. All indicated they would forgo any ritual ceremony that emphasized menopause, fearing a societal backlash which might discriminate against them as they advanced in age. Most said they did not feel very different physically after menopause. The aging process itself was their emphasis; the gradual body changes. These were linked not only to menopause, but to the entire process of aging. Whether these same feelings and attitudes will persist when contemporary young women reach their menopause is now being speculated.

Some women may choose to mark the end of menopause with a "mature age bat mitzvah" if they have never had one as an adolescent. Setting a goal such as learning to read and speak Hebrew, to read Torah, to lead a prayer service, teaching a Jewish text within the forum of a bat mitzvah, at an age well beyond 12 or 13, is the way many older women are choosing to reenter the tradition after years of alienation from, or passive appreciation of, Jewish ritual. Others may wish to invite friends who experience menopause already or are presently undergoing it. My own mother has said that she could not imagine participating in a menopause ritual, but would have liked to get together with her friends to share experiences of those important years of change.

Hithbagut Bring: The book of Ruth (several copies); a group for the mithbogeret. (As preparation, read the Book of Ruth.) Setting: Home of the mith- bogeret, the menopausal or post-menopausal woman, here named Tamar. We are in a sitting room. Have pictures of the woman as a baby, young girl, young woman, bride, mother, grandmother. Flowers and greens of the season decorate the room. Attending are all the female relatives of the mithbogeret who can be present--sisters, daughters, mother, aunts--as well as her good friends, including members of the Rosh Hodesh group.

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Themes of Iyyar Keeper: Iyyar is a transitional month which falls between two major holidays--Pesach, in the month of Nisan, and Shavuot, in Sivan. From the second night of Pesach, we count forty-nine days (seven weeks) until Shavuot, the Feast of Weeks. This period is called the Omer. When the Temple still stood in Jerusalem, each family would count a sheaf offering of grain to bring to the Temple on the pilgrimage festival of Shavuot. The purpose of this may have been partly a way of blessing the Spring harvest which would also be celebrated on Shavuot. In the act of counting, the Rabbis saw an opportunity to keep track of inner harvest of spiritual qualities. Every week of the Omer was to emphasize a particular attribute of God. Each day of the week then represented a different permutation of the divine attributes. In the context of this Rosh Hodesh Iyyar marking Tamar's hithbagrut, one may think of the counting of years and deeds and events which make up a woman's life. given are seven distinct stages of life corresponding to the seven weeks of Omer: conception, pregnan- cy, birth, childhood, womanhood, motherhood, and maturity. In the seven-week counting of the Omer, we find the sugges- tion of seven ritual activities which may be performed during the Rosh Hodesh celebration for any given month. We take as our impetus the Rabbis' notion of seven divine attributes to be explored and emulated for the purpose of healing the ills of the universe. We have desig- nated these activities: meditation, ritual immersion, (mikveh), singing, prayer, storytelling (midrash), text study (talmud torah). eating and drinking.

Omer as Period of Mourning Keeper of Iyyar: The period of the Omer which includes the entire month of Iyyar is considered by observant Jews to be a time of mourning. Wedding ceremonies, hair cutting, and playing music are prohibited. The reasons for this are unclear, ranging from a plague said to have killed the disciples of Rabbi Akiba in the early centuries of the Common Era, to the influence of a Roman superstition which held that during this time of year, the souls of the dead wander into the land of the living. We do not view menopause as a time to mourn the "end of fertility", as have many in the past. Our purpose in coming together today is, rather, to understand and recognize the meaning of menopause for women who have experienced it or will soon enter its phases. Today we have an opportunity to think of new ways for women to mark this time in future years.

Sign of Iyyar Keeper of Iyyar: The astrological sign of the month is the Bull, Shor. Nisan is the month during which seeds are planted. The bull ploughs the earth, bending its broad neck to the ground, dragging a heavy load. The bull tends the change from the new Spring growth of Nisan to the first Spring harvest of Sivan. The rhythms of the earth reverberate throughtout the strong body of the bull.

Kavannah Keeper of Iyyar: In some cultures, once a woman has passed the age of childbearing, she is known as the "Wise Woman" of the com- munity. In her reside the knowledge and values of her people which she transmits to the young. Hers is the status of a venerated elder. This contrasts sharply with the devalued status of the aging female in our own culture. Today we intend to question this and to learn about the experience all have had during menopause in order to instill new and

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positive expectations in our children and grandchildren. One of the major misconceptions we need to address has to do with sex and the older woman. In Judaism, sex has never been linked only to procrea- tion. On the contrary, in addition to procreation, sex exists for the sake of pleasure, wellbeing, and harmony in a marriage. Therefore, when a woman has passed the age of childbearing and even earlier, she is encouraged by Jewish law to enjoy sex with her partner. Are there any other kavannot? Each woman voices her own intention for the ritual.

Woman: To mark the passing of physical fertility and to rededicate ourselves to a greater focus on spiritual, intellectual, and artistic creativity and fertility.

Woman: To say good-bye to the womb, rechem, the center of childbear- ing.

Woman: To praise and give thanks for the cycles of life which pulsate through our bodies.

Woman: To say good-bye and good riddance to tampoons and sanitary napkins and pads and foams and jellies and diaphragms and pills and anything else I've left out--forever!

Tamar, the Mithbogeret: I would like this to be a ritual of transmit- ting wisdom, hokhmah.

In Greek, the word for "wisdom", sophia, was identified with a female figure. In Hebrew hokhmah is a word of the feminine gender. The connection between wisdom of Tekoa and Abel in 11 Samuel 14 and 11 Samuel 20, respectively, are examples of what seemed to be a conven- tion in Isreal at that time--a woman of the community who knew how to choose her words wisely and communicate the desired message. She was perhaps a female counterpart to the Hebrew prophet, God's instrument of communication with the people of Isreal. More examples are found in Proverbs 14:1 and in poem recited to the woman of the household on Sabbath evening, "A Woman of Valor." One of the last lines speaks of her mouth, which "opens with wisdom."

In fairy tales, the woman with special powers, with the knowledge of creation and destruction, is either an evil witch or a good fairy godmother. Both are frequently characterized as older women. In this hithbagrut ritual, we teach and lead a discussion based on two stories of mother and daughter figures where the mother passes on her life's wisdom to her daughter. they are stories of Naomi and Ruth in the Bible and Demeter and Persephone from Greek mythology.

Storytelling All should have a copy of he story of Ruth and Naomi, or should have read the story in preparation. Tamar, the mithbogeret, then tells the Greek myth in her own words.

Demeter and Persephone

Once there lived a goddess who ruled over the earth. She had power over agriculture, causing aboundant growth of cereals and grains. In this way she echoed Naomi and Ruth, women of the land. Demeter had one lovely daughter, Persephone, as fair as the first flower of Spring.

One day Persephone wandered far from her mother to pick flowers which

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beckoned. Steeped in the fragrance of those blooms, she was startled by Hades, the dark god of the Underworld. He seized her and pulled her down to his cold, damp kingdom beneath the earth.

Demeter sank into despair when her beloved daughter did not return. She entered into mourning, forgetting to bring new buds into being. She grieved for her daughter, even refusing to eat or sleep. Thus, the earth was allowed to wither.

When at last she sought aid from the gods to find her daughter, she was told that if Persephone had not eaten food in the Underworld, she could return unharmed to this world. Though Persephone had not been tempted by food, Hades was able to break her resolve with a single ruby seed of a pomegranite. Knowing that if he could induce her to nourish herself in his domain, he could have her as his wife, he strove to make her taste food. Because of that one seed, she would now have to divide her time equally between Hades and Demeter, between the land of darkness and death and the land of light and life.

That is why the Greeks say that the earth blooms half the year and withers during the other half. When Persephone descends to her hus- band, Hades, Demeter forgets to bring the buds into being.

Tamar describes the link between these stories in which an older woamn passes down special knowledge to a younger woman, and the onset of menopause in which the transmission of wisdom amoung the members of a women's community is crucial. She tells of her own experience of menopause and asks other women to share theirs. The younger women who are present share their fears and fantasies of menopause and ask questions of the older women.

Meditation and Movement Woman: Since menopause involves a new relationship with one's body, we now meditate on ending that segment of our live characterized by an active womb.

This meditation begins with a movement excercise called "Aura- Brushing." The "aura" is the psychic field arond an individual. This aura may be affected by fatigue, illness, depression, isolation. The purpose of "brushing the aura" is to symbolize making a fresh start by discarding the cobwebs which drain one of energy.

We start by forming groups of threes, one woman standing in the middle, one on each side of her. Now the woman in the middle should close her eyes. the other two will begin to whisk the air upward from her feet as they whisper her name repeatedly. They whisk from her feet, her legs, her trunk, up to her neck and head, whispering all the while.

Each woman in the group takes turns standing in the middle while the other two brush her "aura".

Woman: I composed this meditation especially with you in mind. Tamar, as you and I have been working together, I know the kind of imagery you might use for yourself.

It is important to note here that the process just mentioned is a crucial one for the Rosh Hodesh ritual. As pioneers in new ritual, we continu to scrutinize our conceptions to create meaningful ceremonies.

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In this case, Tamar asked for help in saying good-bye to her once-act- ive womb. another woman might require a different image journey.

Woman: While we composed the following for Tamar, all may participate, even those not yet at menopause. But do not feel you must participate. You may wish to close your eyes sending healing energy to Tamar. Or, you may wish to start with this visualization and then let your own imagination take over. Some of you may want to leave the room. How you decide to participate is your own choice.

Now, begin by finding a comfortable position. Close your eyes and focus on your breathing deeply in and out...

See yourself carrying your womb in a crystal jar. Look at it care- fully. take the jar with you to Jerusalem. Carry it carefully up to the Mount of Olives. Find a spot on the Mount of Olives and begin digging a hole with your hands.

Dig deeply, and when the hole is deep enough, place the jar containing your womb deep into the Jerusalem earth. Cover the jar carefully. Know that your womb is buried safely, forever. Before leaving the spot where your womb is buried, thank your womb for all that it has given you. Thank the earth for protecting and housing your womb.

Cover the spot with a smooth, white Jerusalem stone. Walk to a nearby waterfall. Stand beneath it and feel yourself cleased from within and without. Retuen home knowing that you will continue to be creative and productive. Feel yourself strong and in perfect health.

When you are ready open your eyes.

When the mediatation is over, some of the women share what they felt. Others remain silent, choosing to listen. Tamar is very peaceful, talking about what this ritual evening has meant to her.

Gift the women present Tamar, the mithbogeret, with a gift, one they have made or bought. The Keeper of Iyyar invites all to partake of the food and drink on the table.

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---

The Blot Copyright (C) 1991, 1992 Lewis Stead

The Blot is the most common ritual within Asatru. In its simplest form a blot is making a sacrifice to the Gods. In the old days this was done by feasting on an animal consecrated to the Gods and then slaughtered. (The word blot itself is related to the Norse words for "blood" and "sacrifice.") As we are no longer farmers and our needs are simpler today, the most common blot is an offering of mead or other alchoholic beverage to the deities.

Many modern folk will be suspicious of a ritual such as this. Rituals such as the blot have been falsely interpreted by post-Pagan sources in order to denegrate the ritual or trivialize it. The most common myth about ritual sacrifice is that one is buying off a deity e.g. one throws a virgin into the Volcano so it won't erupt. Nothing could be further from the truth. In Asatru it is believed that we are not only the worshippers of the Gods but that we are physically related to them. The Eddas tell of a God, Rig, who went to various farmsteads and fathered the human race so we are physically kin to the Gods. On a more esoteric level, humankind is gifted with "ond" or the gift of ecstasy. Ond is a force that is of the Gods. It is everything that makes humans different from the other creatures of the world. As creatures with this gift, we are immediately connected to the Gods, we are part of their tribe, their kin. Thus we are not simply buying off the Gods by offering them something that they want, but we are sharing with the Gods something that we all take joy in. Sharing and gift giving was an incredibly important part of Norse cultur (and of most ancient cultures) and had magical significance. Giving a gift was a sign of friendship, kinship, and connection. By sharing a blot with the Gods we reaffirm our connection to them and thus reawaken their powers within us and their watchfullness over our world.

A blot can be a simple affair where a horn of mead is consecrated to the Gods and then poured as a libation, or it can be a part of a larger ritual. A good comparison is the Catholic Mass which may be part of a regular service or special event such as a wedding or funeral, or it may be done as a purely magical-religious practice without any sermon, hymns, or other trappings.

The blot consists of three parts, the hallowing or consecrating of the offering, the sharing of the offering, and the libation. Each of these is equally important. The only tools required are mead, beer or juice, a horn or chalice, a sprig of evergreen used to sprinkle the mead, and a ceremonial bowl known as a Hlautbowl into which the initial libation will be made.

The blot begins with the consecration of the offering. The Gothi (Priest) or Gythia (Priestess) officiating at the blot invokes the God or Goddess being honored. This is usually accomplished by a spoken declaration with ones arms being held above ones head in a Y shape, in imitation of the rune elhaz. This posture is used for most invocations and prayers throughout Asatru. After the spoken invoc- ation an appropriate rune or other symbol of the God or Goddess may be drawn in the air with the finger or with the staff. Once the God is invoked, the Gothi takes up the horn. His assistant pours mead from the bottle into the horn. The Gothi then traces the hammer sign (an upside down T) over the horn as a blessing and holds it above his head offering it to the Gods. He then speaks a request that the God or Goddess bless the offering and accept it as a sacrifice. At the

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least one will feel the presence of the deity; at best one will be able to feel in some inner way the God taking of the mead and drinking it.

The mead is now not only blessed with divine power but has passed the lips of the God or Goddess. The Gothi then takes a drink of the horn and it is passed around the gathered folk. Although it sounds like a very simple thing, it can be a very powerful experience. At this point the mead is no longer simply a drink but is imbued with the blessing and power of the God or Goddess being honored. When one drinks, one is taking that power into onesself. After the horn has made the rounds once, the Gothi again drinks from the horn and then empties the remainder into the hlautbowl. The Gothi then takes up the evergreen sprig and his assistant the hlautbowl and the Gothi sprinkles the mead around the circle or temple or onto the altar. If there are a great number of the folk gathered, one may wish to drop the drinking and merely sprinkle the various folk with the mead as a way of sharing it. In a small group one might merely drink as the blessing.

When this is done the Hlautbowl is taken by the Gothi and poured out onto the ground. This is done as an offering not only to the God invoked at the blot, but it is also traditional to remember the Earth Mother at this time, since it is being poured onto her ground. Many invocations mention the God, Goddess, or spirit being sacrificed to, and then Mother Earth, as in the Sigrdrifa Prayer "Hail to the Gods and to the Goddesses as well; Hail Earth that gives to all men." (Sigrdrifumal 3) With this action, the blot is ended.

Obviously this is a very sparse ritual and if performed alone could be completed in only a few minutes. This is as it should be, for blots are often poured not because it is a time of gathering or festivity for the folk, but because the blot must be poured in honor or petition of a God or Goddess on their holiday or some other important occasion. For example, a father tending his sick child might pour a blot to Eir the Goddess of healing. Obviously he doesn't have time to waste on the "trappings" of ritual. The intent is to make an offering to the Goddess as quickly as possible. At some times a full celebration might not be made of a holiday because of a persons hectic schedule, but at the least a blot should be made to mark the occasion. However, in most cases a blot will at least be accompanied by a statement of intent at the beginning and some sort of conclusion at the end. It might also be interspersed with or done at the conclusion of ritual theater or magic. Our kindred, for example, begins the ritual with a chant of "Odin, Vili, Ve" which connects us to the Gods of creation. Between the invocation of the God or Goddess and the actual Blot we usually add a meditation or something else which acts as a focus of the ritual. Once, for example, we made mead in the middle of a ritual to Aegir. As part of our blot we also pass the horn three times. The first time around is a taking in of the power of the charged mead and all offer a toast to the God(s) of the occasion. The second and third rounds are open to toasts to other Gods, toasts to the kindred, the hosts, to pledges, boasting and anything else on wishes to say. It is essentially a "mini sumble" in the middle of our blot. Always of course, we remember the purpose of our ritual. We would never toast one of the Jotnar during a ritual to Thor for example. We have also added a few steps at the end which are a private affirmation of our groups kinship with each other and with the Gods.

Basic Outline of the Blot Ritual:

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I. Sanctify space with the Hammer rite II. Invocation of the Deity III. Secondary Activities supporting the blot: meditation etc. IV. Load mead by offering it to the God V. Pass mead for blessing or sprinkle on folk VI. Other activities, prayers, etc VII. Thank the deity VIII. Pour the libation to the Earth

THE NECKLACE OF A THOUSAND STRANDS

In the beginning that ever was and ever shall be, there was only Night. She lay sleeping. In Her sleeping, She dreamed. In Her dreaming, She sighed. In Her sighing, She turned and in Her turning, She awakened. In Her awakening, She saw naught but Herself, and found Herself beautiful.

Long did She delight in Her beauty, Her perfection. Her softly rounded limbs, full body and flowing hair were so magnificent that She wished to adorn Herself.

She captured Her thoughts, each a brilliantly colored speck of light, and strung them together to form a Necklace of a Thousand Strands. This She donned and was pleased.

Each speck sparkled with its own hue and brilliance, creating spectacular scenes of Night in Her many attitudes and postures. When Night moved, so did the Necklace of a Thousand Strands. This created a living, moving mosaic of Night - each image acting and reacting with other images of Herself.

Though this was beautiful and pleasing to Night, it created in Her a loneliness. Loneliness to have companionship, loneliness to have another admire Her great beauty, loneliness to experience love outside Herself.

Not know how to create this Other that She longed for, She sought to amuse Herself through movement. She began a stately dance, slow and measured. As She turned in the figures of the Dance, wind was created in Her passing, and in it She visualized a partner, a counterpart.

She sent all Her love and longing into the whirlwind She had created, and a shadowy form began to take shape. She turned and spun ever faster, thinking more upon the shape of Her desire.

The form became more solid. It began to take on substance and reality. It was like, yet unlike, Night. She felt drawn to it and it was impelled toward Her.

She gloried in Her creation of the form, and it adored Her great beauty. The Two danced together. The longer They danced, the stronger and brighter did the fierce spirit of longs and love grow between Them, Night and Her Shadow.

Her Shadow became all that Night was not, out of Her longing to be fulfilled, and She was called Day.

Day and Night danced furiously together, and finally, no longer able to keep apart, made love to one another. In Their wild,

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passionate turnings, the Necklace of a Thousand Strands began to break, a strand at a time. The specks of light went flying off to become the Stars, to swim about the divine couple, in beautiful precise patterns, as if to remain a part of Love's Dance. Thus began the Ages of Loving.

All but one strand broke, and it remains together to this day. It is seen in the sky, brilliant, breath-taking and awe-inspiring. We call it the Milky Way.

Dawn and Dusk are the sacred times and places where Night and Day merge in love's ecstasy. Keep them holy.

- ZS-1-SB -

HOW THE WORLDS AND PEOPLES CAME TO BE

Night and Day danced lovingly and long, through the spectacular, blazing bits of thought that had flown away by the breaking of the Necklace. Not long can such love exist with creating of Itself images that reflect this Great Love.

Many of the bits of brilliance grew heavier and more solid throughout of passing of the Ages of Loving. These bits were called Worlds, or Planets.

The Lady and the Lord, Her Consort, looked upon their Worlds, delighting in each one, and decreed that there should be life upon them. Life that re-created the Love and Harmony that They and the Universe shared.

So, They began to form upon these Worlds, rivers and streams and bodies of water to quench the thirst of the plants and animals that would henceforth live upon the nurturing breasts of these Worlds.

These Worlds They called "Little Mothers," for from their soil would spring all manner of life and it would be sustained by the "Little Mothers."

Near each of the "Little Mothers" there was always placed a particularly bright thought-speck, called the "little Fathers." For Night and Day knew, as we do, that Life must have warmth and light to truly grow and reproduce.

All Worlds They did not make the same, for diversity and combination serve to further the Great Love of Themselves.

Having then seen to the Planets and Suns, and too, to the seeding of the Worlds with all manner of vegetable and animal life, the Divine Ones rested.

But the Great Goddess was not content. She felt the work was yet unfinished. She spoke to Her Consort and told Him of a plan. He agreed, knowing that the Lady knew what was best for Her Creations - for was She not the Progenitor of All?

Thus, they began to make and mold a people for a World. They made them in twos, male and female, to reflect the images of Themselves, and so that the re-enactment of Their Great Love

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might take place.

Now we know what people transpired upon this World, but we, as yet, know not what people were designed to populate other Worlds, or which Stars they are under by which they flourish by the Lady.

Though we would wish in our hearts to be the only objects of reflection of their Love, we must never think to believe that Their Infinite Love, burgeoning across all the Universe, had created none but Ourselves. Nor that the Divine Ones are so limited that They have not created many peoples on many Worlds, though unbeknownst to us. And they - these people of other Planets, like us, are perfect reflections of that immense, Divine Never-ending Love.

LIGHT OF THE WOMB

In the warm Womb of Her Mother, She rested and dreamed. She felt through the membrane all that had passed, did pass, and would pass with Her Mother. She knew that Her Mother was reckoned to be beautiful, kind and giving; yet too, She know that those Her Mother would succor had no thought of her Gifts, and would not repay kindness with kindness, but rather with rapine and disregard.

Light-of-the-Womb knew that She had been seeing future dreams; that the ugliness and cruelty of Her Mother's foster-children was yet to come. And so, She resolved in Her heart to become beautiful but uncaring to those who would grasp at her beauty - unreachable, yet so desirable that Her Mother's foster-children would ache in their hearts for desire of Her.

The day of Her birthing came, and as Her Mother shuddered in the agonies of labor, Light-of-the-Womb cared not for Her own pains, nor for those of Her Mother - but thought only of Her imminent freedom that would at last allow Her revenge on those-yet-to-come.

With a heaving surge, She tore free from Her Mother's thrashing body, and screamed in triumph at Her escape.

Now even as the Daughter knew of all that passed with the Mother, so did the Mother know of that which passed within the heart and mind of the Daughter; and She set up a great travail. The waters of Her Womb crashed and hissed in torment; Her bones creaked and trembled; Her flesh rent apart in pain and suffering.

Yet in Her great Agony, the Mother cried out to Her Child, "Oh, Daughter! Light-of-My-Womb! Why do you betray your Heritage?" And in coldness, did the Daughter answer, "I would not be as You, Mother, to be ravaged by the uncaring; to be ignored by the lesser who have no sense of what they do; who see not beauty in its truest form!"

And She placed Herself a distance from Her Mother; away from the warmth of Her embrace - yet within the reach of Her low, gentle voice.

Long ages passed, and the uncaring Child danced Her empty dance about the abode of Her Mother, growing more delighted with Her

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own frozen beauty; more strongly determined to exact revenge upon those who would bring pain and sorrow and disgrace upon Her Mother. Her light of beauty shone silvery and pristine upon Her Mother's sleeping form.

When the fosterlings came, at first they were reverent, and gave back to the Mother tokens of esteem and praise - all that they could with their limited abilities. Though Light-of-the-Womb saw this, She waited - unforgiving of the future grief She knew they would bring.

Always did the fosterlings worship Light-of-the-Womb, and She fed upon this worship as Her due, but did not soften towards them. Some of Her coldness touched the fosterlings and made them, too, a bit cold. But She cared not.

In truth, She became more cold and disdainful, at times even bringing madness to those who cared too deeply for Her. It was right and correct that they should worship Her beautiful Self, for was She not delicate and gracious in Her gift of Silver Light as Her Mother slept? Did not She cause Her mother's Love for Her to control the planting and growing of the food they ate? She, did She not, caused Her Mother's blood, Her salty Womb to pulse in rhythm to Her turning dance.

She ignored Her Father's brilliance, though She privately admitted that it was from Him She had inherited her gentle glow. At time, His anger flared at Her, then would Her gentle Mother intercede, coming between the Two, as if to protect the Daughter from His furious gaze. At these times, a bitter cold came upon Light-of-the-Womb, and Her cruel humor turned to dark despair. As soon as Her Father's wrath had cooled, Her mother would move gently away, exposing Light-of-the-Womb slowly to Her Father's gaze, so that He might remember the beauty of His Daughter.

Light-of-the-Womb began after a time to feel shame, and regularly turned Her face from Her Parents - so that at times only a sliver of Her shining countenance could be seen. Though She suffered shame at her disdainful ways, She found She could not change. For all heat in Her had died over the long ages, and no more was there the white hot rushing of blood in her veins. She had become stone - trapped by her own frozen vanity.

So now, as She looks upon those fosterlings that tear at Her Mother's pride and beauty, She cannot aid Her in any way, save to soothe Her Mother with Her silvery light, and to cause desire in the fosterlings' hearts. Her beauty and unapproachability tugs at their hearts, causing their bodies' water to flow in Her timeless rhythms - making them turn a portion of their desire for Her upon their fellow fosterlings. Lovers, too, pray to Her and are heard. The mad are sacred to Her, known as Moon-calves.

Upon Her full face can be seen a look of surprised sadness, for She cannot partake of Her Mother's Fate, save to watch - and know that She, too, will be ravaged. But since She never gave of warmth and substance, there will never be regret in the stripping of Her bones. And only a cold, frozen thought is lodged in Her heart, remembering what love was.

No tears fall from Her eyes, for Her waters are wasted, and Her

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blood is dried up; but a little remains of Her liquids; enough to warn the wise when rain will come. At these times She dons a halo of opalescent light to show the only She can, that She is still the daughter of Her Parents and that though She cannot feel love or give love, She can inspire that emotion in Her Mother's fosterlings when they gaze up at Her and call Her - Moon.

HOW THE SEASONS CAME TO BE

In the beginning of the green World, the Lady Night did dance upon the Earth's breast. She delighted in all the Earth - the growing herbs, the animals, the insects, the birds of the air, the creatures of the waters, and all that made up this pleasant abode.

She exulted in the warmth of the sunny days and cool nights. She ruled this world with Her companion and counterpart, the Bright King, whom She had fashioned out of Her longing for love. His name was Day; the brightness of the Sun shone from His visage. Great was their joy in one another, and in the green fertile World about Them.

The Earth became more and more full of Her creations - crowding happily in on one another, until there was little room to Dance or move about, and the Earth groaned under Life's weight.

Mother Earth complained to Father sun, the They consulted with each other on how they might best serve the Great Goddess, and at the same time relieve the burden that rested so heavily on Earth's weary body.

After much talking, they could not decide what they must do, and Father Sun told Mother Earth that since her's was the pain, so must Her's be the solution. And He turned away His Face and shrouded Himself in robes of seething clouds.

Coldness fell upon the Earth, and many things cried out in loss an pain. For was not the Sun needful to them for Life? Many things began to wilt and shrivel close to the Little Mother's bosom, looking for solace. Many things burrowed deep, sleeping until a more favorable time.

Then Mother Earth devised a plan - let there be two halves to the year - the bright and warm, and the dark and cold. Thus would the burden lighten somewhat, when the things shriveled for a while.

Father Sun once again looked upon Mother Earth, and agreed that Her plan might work well. "But who would rule the dark time?" He asked.

"Let the Lord be the Master of the cold season, " She replied. "Then can the Lady renew and replenish all things after His Reign."

Father Sun felt it would not be wise to leave the Lady companionless. Why could there not be two - one to rule the bright and one to rule the dark. He wished that the Bright Lord should remain in the warm time; for He was straight of limb, bright of visage, and merry of heart. Too, Father Sun thought

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the Lady would wish a companion to compliment Her beauty, be light-hearted in all ways, thus making the task of renewing all the more joyous.

Mother Earth thought long on this, and at last sent a choice of her own. The man was strong and dark of countenance. He had not the great beauty of Father Sun's choice, nor were His ways light-hearted and merry. He was much given to thinking, planning and building. He was much given to practicalities, and could be counted upon to the clearing away of the extra weight that so burdened Mother Earth.

On a day designated by Sun and Earth, the two Lords met in a glade where the Lady sat twining ropes of flowers in her tresses, and draping them about Her body. As She surveyed the two Lords, She felt chill from the Dark One. He seemed so stern and forbidding! The Bright One caused Her heart to dance. She ran gaily off, holding the hand of the Bright Lord, singing and laughing.

The Dark One said nothing. He went far to the North, where the sun's rays were weaker, and the vegetation sparser. He built Himself a fortress, and hunted for foods, preparing them in strange ways so that they would last a long while. These, He stored, and then set about making furniture and pots of fired clay in which to cook. After a time, He had made a snug and comfortable home for Himself, with room enough for guests.

The Lady and Bright Lord payed Him no mind, gaily Dancing and playing and loving. They planted seeds, tended them lovingly, and then at the fruits of Their Harvest.

On the day the Sun stood still in His journey, the frolicking Lady and Lord felt a sudden chill. There, in the meadow, where first the Three had met, stood the Dark One. He held out His hand to invite the Maiden Lady to come with Him.

The Bright Lord sheltered the Maiden in His arms, refusing to let her go, clinging with all the love of Life that was His nature. The Lady held close to the Bright King, refusing to look upon the Other.

"Then," said that Dark Other. "We fight!" They took up arms against One Another, and it seemed as if the Bright King was winning for a time. The Maiden Lady clapped Her hands in glee.

The Sun and Earth watched this battle passively; it seemed to go on forever. But the sun must not stay His course in the Sky,and as sunset approached, the strength of the Bright King waned. The Dark Lord, He of the Earth's devising, seemed neither to lose or gain strength, but remained constant. He struck a great blow against the Bright King, who fell down, dying. The golden grain drooped heavy heads, and the fruits of the trees fell to the ground in sorrow. The flowers began to wither, though new ones sprang up, blood red from the Life fluids of the dying God.

The Lady gave out a sorrowful cry, and the tree leaves changed their colors - some golden in honor of the Bright King's hair, some as red as His blood, and others the color of the Earth that was to receive Him into Her bosom.

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The Lady heaped flowers upon the still form of the Bright King, and mourned Him in a sorrowful song; a song that raced through the branches of the trees, who added their own mournful tones.

Though the blood of the Bright King cried out for revenge, the Dark Lord ignored it, and grasping the Lady firmly by the hand, took Her off to His home in the North.

The fallen fruits and flowers dissolved in sorrow, into the Earth Mother's breast. The seeds of their yearning for Life lay dreaming of the long summer they had known; remembering the shining love that the Lady and Her Consort had shared with all that was.

Now Father sun was angry that Mother Earth's choice should win over His Bright King in battle, and took Himself off a ways from Her. The World became colder. Without the love of the Maiden, the Brightness of the youth, and the warmth of Father Sun, Earth began to sleep under a blanket of white. So, too, slept all but the most hardy of plants, trees, and animals.

Though the Maiden resisted Him at first, She soon came to love the Dark One for His differences, and She learned much from Him, and He from Her.

Then one day, the Sun stood quite still, viewing the Earth, thinking how still and pale She looked - and how it was not Her fault that her Champion had won. He sent a pale ray of light down into the Caven Fortress where the Dark One ruled as Lord, the Lady by His side. And lo, a son was born to Them. His visage was bright and shining, as He laughed and played in His cradle.

For a time, the Dark One was jealous of the Child, for He knew it was the Bright One, returned. Then, as the Child grew to manhood, the Dark King sent Him away.

The Lady, refreshed from Her confinement, followed the Youth. Again, Spring came to the World.

Now, this story is many times repeated. Neither the Bright King or the Dark One ever own the Maiden-Lady for all time, but must share Her. This must be, so the World be a true World, that the Four Seasons go apace to turn the wheel of the Year, and that all may learn that Life and Death and Life are but a cycle, and that Hope is always near.

THE REASON FOR DEATH

A time after the Lady began Her yearly trip through the Seasons, sharing Her reign first with the Bright King, then the Dark King, She began to notice that when She returned to the Upper World, many of the things She loved had perished. She spent much time replenishing the Earth with new plants and animals. This work was joyous - as the creation of New Life is always joyous - but She puzzled over it.

She inquired of her Companion, the Bright King, but He had no knowledge of what was happening to those things that had perished. He slyly suggested that when next She traveled to the

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Dark Lands to rule with the Dark King, to ask Him - the Dark One and Rival to the Bright King - the question that haunted Her so. "Perhaps," said the Bright One, "It is some mischief that He, the Dark One, has gotten up to. Then you shall have an answer."

Thus, during Her next time with the Dark Lord, She inquired into the matter. He answered, saying, "Yes, 'tis I." Angered, She demanded to know why all the things She loved must wither and perish away at His command - for was not the growing and care of all things Her own right?

He told Her that Death was the rest and release for all things. That all things must wither and pass away for a time, to make room for new things - New Life. He explained that mortals and animals and plants,not being of the fine, high, spiritual stuff as Themselves, were unable to sustain the fullness of Life for a long while - that they grew weary and longed for peace.

She became anguished at the thought of the pains of her creations, and wished to know for Herself how they fared in their short lives. The Dark King bade her go into a mortal body for its normal span to learn of sorrow, pain, age,and the longing for release.

So She did go into the mortal body of a woman-seed in the womb of one of Her people. she was born in great travail, suffered all the pangs of growing up, and then She began to age. The mortal years passed through Her as days, and yet it was hard and wearisome. Pains beset her, her joints grew stiff, Her eyes dim, and Her mind uncertain. The many wisdoms She had gained, She spun as tales for little children sprawled by the hearth-fire on bitter Winter days. she knew that though they listened now, they would forget all She had told,and have to learn and re-learn it all in their own time. Sadness fell upon the Goddess.

At last, troubled greatly by Her body's infirmities, She begged the Lord's release from the body that encompassed her spirit. The Dark Lord, Ruler of Death, closed Her eyes with a gentle, loving hand, and lifted Her forth. Her bright, shining presence was once again strong and beautiful.

The Lady's tears fell golden to the ground, capturing an insect, a flower - and froze there, in the cold light of Her understanding. These tears are found by mortals even today, and prized as gems. Not all have forgotten the beauty of the meaning of those golden teardrops.

She turned to the Dark Lord, smiling. She said, "I knew not that I knew not, but You have shown Me that peace, and rest and renewal are the rewards Death gives at the end of a hard and treacherous life. How sad it is that these mortals know nothing of Our Glory, save at the end of physical existence." He replied, "Lady, it is Law; whatever You have brought into existence never truly ceases to exist, but merely is changed into something new."

She pondered long on this, and then turned to the Dark Lord and said, "Therefore, let Us give them the ecstasy of Love for one another, that they may touch upon this great beauty while on Earth. Let it be the hope that spurs them on, though life seems

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hard at times. And let them remember and love one another again, when they have returned to physical form." "So be it," said He.

The Lady gathered up Her frozen tears, and strung them together with pieces of jet, taken from the Dark Lord's Hall. this necklace was to remind Her always of the intervals of Life and Death of all things.

The Lord kissed her hand twice, and watched Her walk away to green the Earth once more, resplendent in Her new understanding of Life, Love and Death.

KARMA: THE WHEEL AND THE SPIRAL

The Lady of the Wheel of the Year, having learned that Death was a necessary part of Life, returned to her Bright King, and together they Danced with great joy, greening the Earth - so that all was again covered in blossoming, bursting Life. From time to time, She would see one of Her People in sorrow and travail, and She would remember that existence. She felt a pang of sorrow, recalling the despair at pain and trouble that mortals felt all through their lives.

Only in the midst of Love or at the end of physical existence did they know bliss. Too often, even the bliss of Love was forgotten in the throes of hardship and misery. Too, She realized, that though there was rest and succor at the end of physical existence, the mortals knew no hope for betterment, other than peace at Life's end.

At first, She did not speak of this to either the Bright Kin or the Dark Lord. She pondered privately upon the cycle of Life, Death, and Rebirth; the Seasons of the wheel of the year, and at last made a decision. Conferring first with One then the Other, the Lady persuaded her two Lords to consider a plan to help Her people. That They might more readily accept Her plan, She presented it as a game.

This game, She called Karma: it was an elaborate system of debits and credits by which the players could judge the progress of the playing pieces - the pieces being the People. Now, the actual living on Earth was only part of the game - the first stage - to be clever enough to survive danger, disease,hunger and other pieces maneuvering for the same. the second stage was how well the pieces maneuvered for the prizes - and how honorable they went about achieving their goals (a credit), and how dishonorably they chose to act (a debit).

Adding a further twist to the game, She insisted that when a piece had achieved the full round of the twelve-spoked wheel - having experienced and mastered the lessons of each spoke and returned a final time to the hub (known as the Summerland), that a third level be added. this third level, being on of the Spirit, gave the pieces a chance to grasp from a Higher Existence than that of merely bettering the Physical Self.

To expedite the counting up of credits and debits for each piece, She created a body of beings known as the Lords of Karma. She set before Them the cosmic Laws of Order and Existence, and gave into Their keeping the Akashic Records - the golden, flowing

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source of all that is, was, and ever shall be.

Then She instructed the Two Lords in the Game, that They might watch with interest and understanding. Too, that They might cheer on or aid a piece that caught Their fancy or touch Their hearts with its struggles. They, nor the Lords of Karma were judged - for it is only by the Cosmic Laws of Order and Existence in the Providence of the Divine One to judge the Creations.

As the Game advanced, much to the enjoyment of the observers, there seemed to be a missing element. the Dark Lord too the Lady aside and said, "Never meaning criticism, My Dearest Lady of Life, but is it not pointless if Your piece do not know they can strive toward better lives and higher aims?" The Lady thought upon this, and told the Lord that He was correct, and that She, herself, must resolve this flaw in the pattern.

She gave a banquet and invited all those of the Greater and Lessor Pantheons, explaining to them the Game, and the reason She must prepare for a Journey - Journey which would take Her once again into the World of Mortals.

All the Beings of Light were grieved, for They love the Lady fully, and did not like her to be absent from Them. but She promised Them that though She must journey far, as long as Love was, there was She, also. She then departed on Her Journey to the Plane of Mortal Existence and was not seen again for a Tim in the Halls of Light and Love.

THE CRAFT OF THE WISE

Now the Lady made Her journey to the Plane of Mortal Existence, and on the way, She passed through many other realms: Those of spirits and phantasms, and those of the elements. She dwelt a time in each realm, gathering the essences of each one about Her, layer upon layer, to clothe Herself. These essences were necessary, for the Plane of Mortal Existence is made up of all of these elements, seen and unseen.

Too, She spent time with Light-of-the-Womb, experiencing Her quiet pain, her self-imposed penance. The Great Goddess reminded her Little Sister, Moon, that all things work together in Harmony, and that one day, Her great sacrifice would be repaid in Great Glory.

Then coming at last to her destination, the Goddess once again clothed herself in Human Flesh. She clothed Herself in all the pain and sorrow, and the joy that is the Fate of Humankind. Back She went - back to the sensations of the five senses. Back to the heavy physical vehicle that Human souls use to transport themselves about. Back to a coarse and humble life; one from which She could study her people more fully, and teach them that which they must know.

She chose not to go back into the body of a strong warrior, nor yet on of great physical feminine beauty - but rather as a plain, slender young woman. Her eyes were brown as the Earth in which She dug for roots; Her hair was as brown as the bark; Her skin weathered a bit by the elements. though She dressed as drabbly as any other mortal girl, there was still a spark, an intensity

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that could not be denied. this, the Goddess Herself, could not change, for otherwise, She would not be present.

The sparkle of Divinity that shone from Her eyes drew others to Her in a warm bond. they listened to Her teach the secrets of planting and growing things, the ways of animals and fish and fowl; the flying birds and insects; secrets of water, wind and dire.

Too, She instructed them in the Way. She taught them of the Spiral Dance of the Universe, that same spiral that is found in the very cells of their bodies. She instructed them in the Mysteries - those of Birth, and Death, and Rebirth; and in doing so, explained the Game of Karma.

When She taught them all they could learn, She told them that She must go once again to her Halls of Love and Light, but that they might call upon Her in times of need, and She would hear and answer. She told them that the phases of the Moon would show the Way.

Among them She left One whom She had taken as a Consort and Helper. He was a Forest Lord, Protector of the Wilds; He would as as Her Regent upon the Earth while She was away.

The people wept bitterly, for they could not bear to be without their beloved Goddess. But the Lord comforted them, saying, "Does She not love you enough to come amongst you? To provide a Regent for your comfort - to promise you an Eternal Life in Her Love at the end of the Spiral Dance?"

And they built many temples and places of worship. Sacred were the many Springs where She had drunk. Sacred, too, were the many Groves where She had slept. And too, those places of power where She had wrought the Magicks of the Spiral Dance for the edification and delight of Her children.

Those She taught well became Her Priests and Priestesses - and they continue to instruct Her People in Her Ways.

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Celtic Deities?

Here is the promised beginning discussion of "The Gods" in Celtic religion. The majority of this post is brought to you by Lorax, Small Furry Tree-Creature of the Gods

****Extra-Long Posts Warning****

I shall throw out the first hot caber by suggesting that use of the term "Gods" within a Pagan Celtic context is totally useless, mislead- ing,and an example of the sloppy scholarship that Deartha'ir Isaac bemoans.

This notion has been long in coming for me, but was triggered this week when an ADF member noted the use of the word "God" [singular] several hundred times in a suggested reference work on pre-Christian Greek religion. It made her somewhat nervous as it seemed to not be the best possible term in a polytheistic culture, given that a multi- tude of things, from entities to abstract concepts had been subsumed as "God".

This, combined with my very recent reading of the Dunnaire Finn, the Book of Invasions, and the Tain has led me to be more discriminating.

As my Priestess colleage, Brandy Williams, has often said, there are 2 kinds of people: Splitters, and people who deny the existence of splitters.

So, let us take it from the very top, the creation of the world. At least, according to one translation of one version of the Book of Invasions.

The first inhabitants of Ireland were Cesair, daughter of Bith, son of Noe (Noah), and their 3 men + 50 women. These people all drowned, and are therefore unimportant to this story, save that Fintan survived to recount tales of the beforetime.

Partholan was the second discoverer, the chief of his people. Par- tholan brought with him the people that were first in many arts--brewing, cauldron making-first combat, farming, and a host of other things.

Patholan chose a fertile place, cleared 4 plains, and homesteaded there. His wife slept with his retainer, which caused problems. This resul- ted in the giving of the First Verdict, that of Delgnat. Boan, Brea, Ban, Aine and 6 others were the "pure daughters" of Partholan, imply- ing perhaps that he had more, following the customs of the times.

The generation of Partholan was the one responsible for first naming of places in Ireland. Partholan's generation was also long-lived, and no plants grew old in their time. His generation largely died out after a plague.

Both of these first generations are referred to as men and women, not deities. People of Arts [Aes Da'na] maybe yes, but not deithe [deit- ies]. This, at least, according to the Christians who recorded the tales.

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The third generation is that of Neimhedh (Nemed). He came from Scythia. Neimhedh had 4 chiefs with him. Nemhed fought and won three battles over the Fomhoire. Fo-mhor (over the sea, or something like that). Despite this, the Fomorians seemed to be quite good at opressing the Nemedians, by demanding 2/3 of their agricultural output at Samhain, delivered to Magh Cetne. The Nemedians went to Greece and collected an army, some drui and ban-drui, wolves and venemous animals. A proper challenge was delivered, and the battles were engaged. The Fomorians were defeated at last. Only 30 Nemedians survived.

The next group of invaders are the somewhat mysterious Fir Bolg, or Bagmen. The Fir Bolg had 5 chiefs (one more than all of the previous invaders) as did the De Dannan. The Fir Bolg divided Ireland into 5 parts. Previous invasions had separated Ireland into 4 parts. Much is made of the poetic, noise-shakin skill of the Fir Bolg. They were some jammin' magickal folk, alright. The Fir Bolg have the distinc- tion of the first "riogh" (king) in Ireland. So we have division into 5 parts, kingship, and the use of iron.

Now, the Sons of Nemed had not been sitting still all of this time. They had been off in Greece, learning draidheacht, cleverness, nice- ness, and Spiffy Things In General (slight gloss from bad 19th century Victorian english). These folks were called "Tuatha De" " ... that is, they considered their men of learning to be gods, and their husbandmen non-gods, so much was their power in every art and every druidic occultism besides. Thence came the name, which is Tuathe De, to them."

Now, please note that their ancestors are PEOPLE. The TdD became so by virtue of their skills. This is a process that would not be unfam- iliar to a good citizen of Republican (not Imperial) Rome. One can become deific by proper actions, family and/or national devotion, and other things. The TdD had been instructed in 4 cities in the North. One has to infer that these cities are in Greece, where they are instructed in these arts. Now, not all translations say this, exact- ly. Greece and Spain are frequently glosses for the Otherworld, but not always. The 4 Treasures were brought from Greece. As we have discussed the Treasures before, we shall pass in silence on them here.

The TdD fought battles with the Athenians as their allies, and thru druidic demonry reanimated dead bodies that then rose up and fought as if they were living. It is here that we learn that hazel or rowan twigs thru the neck do in reanimated corpses.

The TdD arrive in Ireland on a Monday, in the Calends of May, where they burn their ships on the shore so they cannot return, or the Fomorians use the ships.

The TdD fought with the Fir Bolg (it is, after all Ireland we are talking about...), won, lost, won again, lost again, were healed, hurt, etc. Nuada gets his silver arm and loses kingship in this process. The TdD slew all but a few of the Fir Bolg, who then fled to the outermost isles of the seas. Compare this with the more archaic traditions of the Hebrides and Northern Islands of Ireland...

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The genealogies up to this point are enough to make a kinship special- ist whimper, cringe, and fall to sleep the final sleep, so we will ignore them, but to say that aside from Cessair, everyone is related (or sleeping with someone who is) to everyone else. Biblical begatting is easier, trust me.

The TdD are referred to as goblins in the text. So much for the great contrast between the demonic Fomorians and Deific TdD. If you care to argue that to a medieval monk all deities are one deity and all are demonic, then there is even less reason to consider the Fomor demonic.

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That said, the text has Eochaid triumph, "without enchantment of idols, shaped the distinction of good verses but as for knowledge of the warrior bands of whom we speak although we enumerate them we do not worship them."

The picture is far more confused than ANY simple model, folks. I have not even begun to discuss the "giant" stories. If I were to do so, then Finn and his buddies are giants, not unlike Jotuns. But wait! So is Cu! And, if they are giants, then what are their parents? Finn is descended from Baiscne, and Cu is descended (or a reincarnation) of Lugh. So the Aes Dana=Giants?@(#*#*(@#_@

If we get to the local spirits, worshipped well into the 18th century, and maybe later, (or the 20th, as Erynn thinks), any meaningful use of the term "God" has to be tossed out with the burnt brac after dinner.

We have people, descended from the Trojans/Greeks learning heavy juju and becoming like Gods. They fight, live, die, get reincarnated, stretch their influence far beyond a single generation, and are immortalized in song. Remember, the Cauldron of Poesy, the only available text on the training of a fili (one who sees) reminds us that we are all more than our birth, at least potentially.

As Patrick Ford has suggested, the written tales/sagas are probably just a sequencing of shorter oral bits, there is no real problem with dying on page 23, and having hot sweaty sex on page 25.

They are also said to be immortal in the Otherworld. Many of the later tales have all of these survivors gathering in the Otherworld (some- where near Miami or Desert Springs, I suspect) and only sometimes coming out to see us mere mortals.

Also note (this flash of awen just in) that most of the folks that wander into faery are Aes Dana! Reverend Kirk, Thomas the Rhymer, Tam Lin and many others.

The Path to Faery must be (therefore) paved with Excellence.

Now, the above analysis depends strictly on my reading of the texts. I am quoting from the handiest text, the one that unfortunately has no bibliographic data in it, but is well-reasoned, erudite, and foot- noted to death. This is a facing-page xlation, btw.

I am NOT saying that some of these beings are not worthy of devotion. I am saying that it is not ness. true that all of them were viewed as "Gods" at all times in history, particularly not in the omnipotent, omniscient Xian meaning of the word, nor in the usage common to Bullfinch.

It may be best to regard the Aes Dana as Shterpersavs, or "Short-Term- Personal-Saviors", in Dobbspeak.

Thanks.

Lorax & Erynn

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Walking with my Friends Masochistic Maiden The beach glistened under the sun, still wet from the ebbing tide. My friends and I walked along leaving tracks in the sand. We stopped at a tide pool and discovered a bunch of sand dollars. The mark of a star etched in each of the skeletal remains made us think of the star at the center of the pentagram necklace I wore.

One gently held the necklace in his hand as we talked about the meaning of each of the points. Earth, Air, Fire, and Water, and then spirit. We talked how each of these is a gift from Mother then we walked on.

He ran ahead and found a broken sand dollar with a tiny mollusk, barely bigger than the head of a pin, inside. We were amazed that anything so tiny could be alive. It made us more aware of all the living things we often overlook. Beneath our feet the ghost shrimp rested in their tunnels, ocassionally blowing water back from the many holes that dotted the beach. The larval forms of life that clung to shells, stones, and settled in the masses of seaweed thrown up by the surf, each caught our attention before it was stolen by the gulls and crows begging for scraps of bread.

Soaring overhead, the wings of the gulls whipped tiny eddies of air that stirred the whisps of hair that had escaped my ponytail and lifted the front few strands of his hair. His eyes reflected the shine of the ocean on the sand, and his quick voice and ready laughter made me feel fleet of foot and full or the joy of youth.

After walking the beach we climbed a nature trail through the woods. We stopped to look at the flowers, delicate white stars with pink stripes. Again we thought of the pentagram. We also imagined the Goddess of Spring with feathers and flowers braided into her hair. A little further we found a deep puddle with a surface as smooth as glass. The sky and the trees were reflected back at us in such precision and perfection that we talked for a while of what that perfect world beyond the puddle might be like. We wondered how we could make our side of the mirror so peaceful and clean looking.

We walked further and came to a tall ancient tree and wondered what stories it could have told, if we could but understand. For a moment we could almost see the native americans stalking deer and gathering herbs. The tree, covered with a mass of moss as thick as carpeting neither denied or confirmed our thoughts. Suddenly, with a smile I thought of the ledgends of Gnomes that live beneath the trees. This old trees roots held deep dark holes and the forest litter was not creeping in to cover them. The arching root looked so much like a roof over an entry way and the size of the root system above the ground indicated that a large family of Gnomes could easily escape human eyes. Just a wink of time and they could scamper out of sight beneath the undergrowth. We could hear, if we stopped to listen, the soft sounds of

the wet undergrowth being disturbed. Was it the hurried movement of little men in peaked caps? Gnomes, weren't they the creatures of the Elemental Earth? We could smell the damp earth all about us. This was certainly a good place for them.

After forest's close embrace, the clearing was sunshine and sparkles. We saw dandilions growing on the green hillside. We recognized them as one of springs first splashes of color and representations of the sun shining down on us. Carefully gathering several of the golden heads we carried them to the mouth of the nearby stream as it lead to the ocean. We threw them into the water, watching them float down to the sea. With each flower we sent a wish....no more oil slicks....less polution...save some of the natural rain forests...each of us remember to carry away a bit of trash every time we go for a walk...no more whales beaching...no more drift nets dragging sea mammals to their deaths...a bit of nature for every child...and healing for Earth mother where she has been strip mined. Then we turn to leave, neither of us really wanting to go.

James isn't three yet, and Scott is only five, but they were my friends as we walked and they gave me a chance to share the wonder and beauty of the beach and the woods. Take time with the young. There is much they can teach us and give us when we take the time to share their world. 2358

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Firefawn: A tale by Masochistic Maiden

Silently the fawn stepped into the clearing. It's fur dappled with white blended well with the filtered light coming through the aspens. Here, high in the Cascades, the fawn had greeted spring at its birth only a few weeks ago. Now, its legs were strong and its attitude cautious but playful. It stopped for a few seconds and sniffed the mountain air. Mother.. her scent on the breeze... was just across the clearing. There were other scents too......fresh shoots of grass, tempting and new... the deep wet smell of the earth...a sharp scent that he was not familiar with lay almost hidden among the other odors. He hesitated, but wanted so much to run to his Mother and drink deeply of her life giving milk. She had been away for a big part of the early morning grazing in a lower clearing. Now that she was returning he could almost taste the warm rich milk. He remianed cautious and took a second step. His mother steped into the clearing oposite him.The sun shined tawny and golden on her back and the early grasses hid her tiny feet in a carpet of lushious green. Her head held high she advanced with prancing steps across the clearing. The wind at her back ruffled the hair along her spine. She advanced across the clearing and the fawn began to almost tremble with anticipation. No longer cautious he leaped into the air and landed with his hooves bunched together then sprang upward again. Switching ends in the air he landed facing away

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from his mother then quickly pivoted on his hind legs to get her back into his sight. She seemed to take forever to cross that clearing. The wind again brought her scent to him, along with the scent of that pungent but unknown thing. Somehow the scent felt wrong but the fawn had no experience to give him any indication how that scent figured into his world. His mother was nearly to him now and he frisked across the few steps between them and burried his nose beneath her flank. At that moment his mother caught the faintest hint of the pungent smell that the fawn had noticed. Her large eyes suddenly seemed to be even more alert and her nostrils flared as she turned her head to try and detect the message the scent brought. She had not smelled this smell for a long time but she knew it brought danger. She searched her distant memories... it was not a man smell exactly, but somehow she associated it with man. Pungent and sharp but not strong enough for her to fix. Then the recognition flashed into her... FIRE. The smell was smoke. She and her young fawn were standing knee deep in the dead growth from last years grass. Fire could sweep the understory of shrubs and grasses with terrifying speed. She nudged her fawn and began to move hurridly away from the smell. Upward... the slopes of the mountains called her. She began a slow trot toward the upper slopes, angling toward the river. The scent of smoke grew and soon it was not only a scent, but whisps of gray swirled among the trees in the lower canopy when she looked over her shoulder. Other animals had joined into the retreat as she had traveled. Rabbits now dived between her feet. Other deer, elk and a moose with a calf ran full out past her. She picked up her pace to as much as the fawn could handle. Leaping great distances a buck raced past her. Behind them a raging forest fire was growing. It threatened to overtake the sea of life desperately running for the river. Near the river a lone figure was aware of the coming fire. He had been alerted by the passage of the first few animals and had spotted the smoke high in the air long ago. As he loaded his pack animal and prepared to ford the river he saw that one doe and fawn lagged far behind the other creatures who were preceding the curtain of flames. The doe reached a point between the tall trees that had been blocked by a downed evergreen. Its trunk stretched far and the upper branches reached as far the other direction. This was not impossible for the doe, she could easily jump the downfall. The fawn however might not make the distance. There was no time left. The doe flew over the barrier and hit the ground at a dead run. The fawn, tired already, leaped but failed to reach the top of the massive trunk. it ran left, then right, but there was no way around. It leaped again and again. The smoke of the fire began to fill the space between the tree tops and darken the world where the fawn was trapped between a wall of fire and a wall of unyeilding trunk.

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The doe fled when the smoke and heat became too great. She reached the river and plunged to the other side. A cascade of various creatures flowed over the banks and to safety across the river. The lone man also crossed the river and was filled with sorrow when he did not see the fawn alongside the doe as she pulled herself from the water. There was no way he could return to the flames to rescue the fawn. The evergreens were fully ignited and their heat was easily felt even across the wide river. Running Buck lead his horse and pack pony away from the heat. He'd be a few days late getting back from his hunting trip due to the fire, but it would save him miles to wait for it to cool some and cut through the burnout to his village to the west. He hoped the fire had not disturbed the village or made the tribe move to a new site. During the night a hard rain began to fall. It ran down the roof of Running Buck's leanto in heavy rivers, but it would put out the raging fire and begin to cool the ground. Maybe Running Buck would not be so late. Early in the morning a stand of blackened giants and chared earth was all that greated Running Buck as he reforded the river and began his journey homeward. The trail he was following lead about 30 yards from the downfall that had stopped the fawn. Remembering its panicked eyes, Running Buck was again touched by sadness. He turned his pony toward the last spot he saw the fawn and decided to ride to the spot to say goodby and ease its spirit into summerland and maybe collect its pelt for a pair of mocossins for his daughter. He rode along the massive trunk, once, twice, and did not see the fawn. Just as he was about to turn away he noticed a hollow under a part of the log. He dismounted and carefully approached the hollow. When he peered into the darkness beneath the massive trunk, a tiny hoof was about all he could make out. Figuring the frightened animal had forced itself under the trunk moments before dying of smoke and heat, Running Buck grabbed the hoof to draw the animal out. The pelt should be a good one without any charing. Suddenly the tiny hoof gave a jerk. The fawn was still alive but trapped beneath the log. it had rammed itself so far into the interior that it could not back out on its own. Running Buck pulled hard on the kicking hoof until a smoke streaked, terrified body came into view. He slipped a length of leather cord around the fawn's neck before he freed it from the hollow. Once out from under the massive trunk the fawn tried to spring away from Running Buck, but the leather around its neck held it fast. Soon it stood meekly, breathing hard but resigned to being held. Its tongue hung from the corner of its lips and a light foam followed the upper curve of its mouth. Running Buck decided that any animal who survived the fire must be blessed by the spirits and that he would not use this animals pelt, but instead would take it back to the village and give it to his daughter as a pet. He lashed the fawn to the packframe on his pack pony and rode off toward his village. The fire had left a ugly scar across the foothills, but fortunately had

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not reached as far as the quiet valley where his tribe were camped. Arriving in the village, Running Buck went first to his family's site and entered the teepee. The lifting of the flap let golden sunshine spill into the interior. His daughter and wife looked up. Little dove, his daughter jumped up suddenly to greet him and sent a bowl of colored beads scattering at her feet from the beading she had been working on. Running Buck swept her into his arms with quick loving hands and told her about the great fire...he told her about the fawn not being able to leap the high tree trunk and being left by its mother. Tears of sorrow came to Little Doves eyes as he described the scene. He turned and carried Little Dove out to the waiting ponies and showed her the fawn who was still alive. Little Does looked at the tiny body with its spotted fur, and the big brown eyes and pink tongue and thought it was the most beautiful animal she had ever seen. Running Buck lifted the fawn down and tied it to the side of the teepee. He left Little Dove to get aquainted with her new friend and went to prepare an animal bladder as a nursing bag for the fawn. The tribe had several ponies giving milk for their foals. Perhaps the fawn could be raised on their milk. He filled the bladder with warm mare's milk and carried it back to Little Dove. She sat on the ground with the fawn gathered into her lap like a puppy stroking its tiny ears and scratching the fur between its eyes. Already the fawn was becomming accoustomed to her gentle touch. She took the bladder full of milk and stuck the end of the protruding spout between her fingers so that the fawn could suck on her fingers and draw milk from the bladder. At first it turned away from the strange scent of the mare's milk, but finally thirst overcame its fear and it began to suck. "Well," said Running Buck,"It looks like your young friend may make it. Perhaps you should name it now." "I already have." responded Little Dove. "I will call it Firefawn, because he came from the fire."

Firefawn grew into a strong young buck during the summer he spent with the tribe and made so many friends among the tribe that they kept him with the ponies over the winter. When spring came again and it was time to let Firefawn return to the wild. Running Buck made him a bright red collar of leather so that none of the tribe would accidently shoot him as he grazed among the trees. For many years the deer with the red collar was seen by members of the tribe and whenever they saw him they knew their hunt would be successful. Firefawn became the lead buck of a large herd of deer. Running Buck and Little Dove's kindness returned to help feed the tribe for many winters.

So in life, all that we do returns to us. Good for good and bad for bad. Let good be what returns to your life.

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A DRAGON TALE by Kalioppe ====================================================

The Bardess of Caer Sidhe, am I, dropping in to tell you the tale of the last living Dragon on Earth - you know - the one who lived over the vale. The battle was great 'twixt the Wizard and she. The Last Dragon met her demise. When the smoke had all settled, the Wizard looked 'round; an object caught his sharp eyes...

"Lo! What is that?" sayeth the Wizard. "Good Goddess! I think it's an egg!" He scooped it up and sped to the castle, as quick as he could on old legs. Now the townsfolk were thrilled that the Dragon was gone. They applauded the Wizard as great...he told not of the egg that he cared for so well, as he feared the babe's possible fate.

The egg hatched and the Dragon was healthy. The Wizard loved him so well! But one night as the Wizard lay sleeping, he awoke by the tinkling of bells. "Twas the Ancients who came a calling, to tell him his time was near. He thought, with a jolt, "Who will care for this babe...the one who has grown so dear?"

Sadly, he called the Council and told of the callers in the night. He told them of the Dragon and then explained his plight. He told them that the Dragon was the symbol of the strong. He persuaded them to care for him... then began his journey long.

All wanted to care for the baby...but then the touble broke out! There were too many squires and not enough peasants...a cauldron of trouble, no doubt!! "I want to feed it!" "I want to school it!" "I do!" "No, me! Not you!" They set up rules so lofty, the work was done by only a few...

Jealousy brewed more turmoil, and then the bragging began: "I gave up MY food for the baby...yes, I am a WONDERFUL man!" "That's NOTHING!" said one woman. "I gave him my ONLY shawl!" Egos rose and swelled so great, they encompassed one and all. Sadly enough, it got to the point with themselves they were duly impressed. They never saw to the Dragon...they were too busy with egos, at best.

The baby died of hunger. The baby died alone. The baby died of ill-attention, too weak to even moan. When the folk returned to the castle and found their charge quite dead, they looked at each other and pointed their fingers, then looked at the sky overhead. The clouds were dark, but from their depths, many voices spake as one: "The first law is love," spake the Goddess, "The second is 'ye harm none!'" Emptiness welled up inside as their tears began to stream. For they had killed the Last Dragon, and their one and only dream...

That is the story I traversed to tell, and to it, I beg, pay great heed. Always take time to help one another - the time to do a good deed. Everyone is different, though the same at times, it seems. Accept your neighbors differences, and cultivate their dreams.

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Sep-15-93 20:54:00 From: White Raven To: All > Subject: The Goddess Movement

I was sitting in the breakroom at work this morning (you know, the place where bible quotations greet us in the mornings :) and I dis- covered the following article in the 'Colorado Living' section of "The Denver Post." Enjoy

"The Goddess Movement: Woman-based Spirituality gains followers" by Leslie Petrovski

In mid-September in a sparsely furnished Washington Park home, about 12 women, mostly in their 30s and 40s, will gather to celebrate Mabon -- or fall equinox (sept 23). After a vegetarian potluck dinner, the group will sit in a circle around a basket filled with apples, tiny pumpkins and acorns -- fruits from the harvest.

One woman, who started this feminist spirituality group two years ago, will start the ceremony by casting the circle -- creating sacred space by invoking the elements (eart, fire, water and air) and Goddes- ses associated with each element. During the ritual, the women will ask for individual healing, then pass around a globe while asking for planetary healing. One might request the universe to heal the suffer- ing of the world's women; another will seek healing of the oceans; yet another asks for healing in Bosnia. More and more, all over the country, women (and some men) are gathering together to practice a woman-based spirituality. They give themselves many names, and their rituals vary from group to group.

"Feminist spirituality combines different movements," explains Starhawk, author of "The Spiral Dance," an introductory text to witchcraft. "Some are working within Jewish and Christian traditions to ressurrect female images; others are outside any organized tradit- ional; others participate in the Wicca tradition. There is a lot of diversity in the movement. What feminist spirituality does is put our experience, as individuals and as woman, at the center of our spirit- uality."

There are no estimates of the number of people worshipping this way, although journalist Margo Adler, in her book "Drawing Down the Moon," estimates there are 100,000 American pagans, people who call themsel- ves witches, Druids or Goddess worshippers -- people who "look to the old pre-Christian nature religions of Europe."

There are many clues of the prevalence of the Goddess. A young scholar completing her Ph.D. at the University of Colorado said, "I know a number of women who are big into the Goddess." Bookstores are filled with books dedicated to women's spirituality. Even driving the highway, you'll notice discreet bumper-stickers like "Goddess Bless."

In Goddess spirituality, the cycles of nature are worshipped and celebrated -- winter, spring, summer and autumn -- and are viewed as metaphors for birth, growth, fading and death. Attributes tradition- ally viewed as femine (i.e., intuition and nurturing) are revered. Defining the Goddess religion, however, is about as easy as catching fish with bare hands. But there is a rich and ancient history as- sociated with it. Old Europe, with its woman-focused religions, was

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settled prior to 4000 B.C. Similar earth-based, female cultures existed in Crete, Greece, Catal Huyuk and elsewhere.

"A lot of this occurred in rural centers," exlains University of Denver a art Historian M.E. Warlick. "In agrarian societies, they think of the earth as the mother and typically the earth is a God- dess." Eventually, the Goddess-based religions were displaced by warrior gods like Zeus and Yahweh. Some scholars suggest that Goddess worshippers went underground, and that the religion survive in secret.

In the '60s, that began to change. The feminist movement, which brought a new ethic of control to women, also allowed women (and men) to look toward feminine images for religious sustenance. Women and men began to practice openly in the Wiccan traditions or create their own feminist spirituality.

To oversimplify the Goddess: There are no rules, except freedom; there is no bible, no major doctrine; what has survived of ancient Goddess religions has come down in fragments. Most Goddess worshippers do share the goal of living in harmony with nature.

"As a witch," explains Elisa Robyn, a Denver-based spiritual coun- selor, "I have an intimate relationship with the deity, that is the Goddess and the God. I believe in reincarnation. And I believe in karma -- whatever I create inside of me are the energies the world hands back to me." "A couple of years ago, I was at Sunday school at the church we were attending," she remembers. "We were talking about virgin birth. I raised my hand, trambling, and I said, 'I think I'm not a Christian anymore. I don't think Jesus intended us to worship him.'"

Confused and troubled by this realization, Rebecca held a birthday party for herself, inviting all of her female friends to talk about God. Not satisfied with this intellectual approach, Rebecca, 43, began organizing rituals in accordance with the eight Sabbats of the Wiccan year: Yule to acknowledge the winter solstice; Brigid, or Candlemas, dedicated to the Goddess of fire and inspiration; the Ecostar Ritual to celebrate the spring equinox; Beltane, or May Eve; Litha, or the summer solstice; Lughnasad to mourn the dying Sun King; Mabon, or the fall equinox; Samhain, or Halloween, that marks the end and the beginning of a new year. Due to Rebecca's urgings, a small group of women has evolved to conduct rituals and tentatively celebrate the seasons. Rebecca's mailing list is now up to 30 women.

The Goddess movement is "attracting a wide range of people," explains Starhawk, who was raised Jewish, "from a middle-aged women who have lived very conventional lives to young, punk anarchists."

Lois Yackley, 49, a Denver elementary-school teacher and member of Rebecca's Goddess group, sees her involvement as an outgrowth of her mental health. Like many women who are seeking a woman-based spirit- uality, Lois, a former Catholic, always felt the absence of women in the church. As she grew in therapy, women's issues became increas- ingly important to her. "The next step in the feminist movement," Lois says, "is spiritual. Some feminists are saying that there will be nore mor progress (in the movement) unless it's spiritual."

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Lois became involved in Rebecca's group through a growing friendship with Darcie, the mother of a child in Lois' class. As their friend- ship matured, they shared books on feminist spirituality and attended Rebecca's rituals and parties. "Women are getting together to see how we feel about things. We validate out feelings and thoughts. This feels right."

Darcie, 43, is an artist and homemaker, who struggles with her conflicting feelings for her church (she is a Methodist and a church trustee) and her blossoming interest in feminist spirituality. "I no longer have a strong belief (in Christianity), but I'm interested in the structure of my family," she explains. "It's a difficult situat- ion for me, emotionally and psychologically. I feel very strongly about the family worshipping together, so I'm not ready to give (the church) up until I have something to replace it with."

Rebecca's group gives Darcie a place to explore her new ideas about spirituality with women who feel the same way. "I'm trying to move toward believing not in one power over all, but a multiple power within," Darcie explains.

"This matches the political climates of the times," explains Robyn. "Women are looking for something about themselves that's special. So the Goddess is becoming more prevalent." Robyn, who also was raised Jewish and now practices in the Wiccan tradition, adds that, "Women are looking for their power. This is right in line with the ecology movement, the women's movement, the personal growth movement."

"When women get into witchcraft, it is a blossoming experience. There are role models -- women of power, Goddesses -- it's a totally dif- ferent energy and perception."

... "Never did Nature say one thing and Wisdom say another." -- Burke

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Funeral rites Oz Caliburn A long while ago, I said I would post the funeral service that I had put together for my sister. Having at long last got my act together, here it is. The sources for the rite were "Magical Rites from the Crystal Well" by Fitch, and "The Book of the Prophet" by Gibran. A couple of the poems were written by my other sister, and by my father. The final poem is unsourced, but I first saw it in a copy of "The Wiccan", which was an AustPagan newsletter.

As a bit of background, my sister Vicki was spastic and mentally retarded. She died at the age of 35, after renal failure. My wife and I were at her deathbed, and actually took her across - no easy task, as her mind was very hard to "grip". Vicki, although severely retarded (mentally she was about 3-4, could not read etc) had grasped the fact that she wasn't going to get better from her last illness, and had in fact asked me to "help her die".

I hope that this rite, my last gift to my sister (even if I have taken it from various sources), may help inspire some of you who find yourself in similar circumstances. It is non-denominational, focusses on no particular deity, and served it's pupose admirably at the time.

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Part 1

We have for a while lost one who is dear to us, And we all feel the loss. But it is only for a time, and we will lose our sorrow.

There is a reason for being here, and a reason for going. The Other Side, the Places Beyond, Are warm, pleasing and beautiful with all ills gone, and youth anew.

There is a reason for leaving, when the purpose of this life is done. We must all journey beyond to pause, to rest, and to wait for those who are loved, In a place far from the cares of this world, with happiness and strength renewed. For dying is only a mode of forget- ting, a way of rest, a way of returning to the Eternal Source, however we may see It.

It is said in ancient lore -

"Arrayed in some new fleshly disguise, Another mother gives birth. With sturdier limbs and brighter brain, The old soul takes the road again".

(At this point, my other sister read this poem - I believe she wrote it herself, but from where she drew her inspiration, I can only wonder)

You came and touched so many hearts In so many different ways. You gave so much, and asked very little in return. There is an emptiness as if a part of me is missing, But I am sure with time you will show me how to be whole again. I know you are safe now, and nothing can harm you. Remember, although we're apart, We will always be together.

Part 2

Life and death are one, as the river and the sea are one. For what is it to die but to stand naked in the wind, And to melt in the sun? What is it to cease breathing, but to free the breath from it's restless tides That it may rise, and expand, and seek it's Gods unencumbered?

Only when you drink from the river of silence Shall you indeed sing. And when you have reached the mountaintop, Then shall you begin to climb. And when the Earth has claimed your limbs, then shall you truly dance.

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(The following poem was written by my father - he says now that it is crude doggerel, but it speaks from his heart)

Vicki, Fate was most unkind, Gave adult's body, but child's mind. Yet from you so much love was spread Everywhere you were seen to tread. We'd like to think where'er you roam In the new world you'll call your home, There'll be no more pain, no more ills, No more of this life's bitter pills. Forgive us if today we're sad, For we loved you so much - Mum and Dad.

Part 3

(This was read as the coffin was taken from the room used for the service to the crematorium)

Do not stand at my grave and weep, I am not there, I do not sleep. I am a thousand winds that blow, I am the diamond glints on snow. I am sun on ripened grain, I am the gentle Autumn's rain. When you wake in the morning's hush I am the swift uplifting rush Of quiet birds in circled flight. I am the stars that shine at night. Do not stand at my grave and cry, I am not there, I did not die.

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Those who were at the service, Pagan, Christian, and agnostic alike, all felt that these words expressed the "right" things at the death of a much-loved person.

Blessed be

O C ... But to be born again, you must die

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TO WICCEN OR NOT TO WICCEN...... by Vivienne West

Christians "christen" a child shortly after it comes into the world. Surely, then, it would make sense for Wiccans to "wiccen" a child at the same age - or even earlier.

I have an objection to the christening ceremony based on my funda- mental belief in the right of the individual to make their own free choice. The christening ceremony, usually if not always performed on a person who is far too small to speak for themselves, condemns the child to at least nominal Christianity all their life. Their parents are sworn to raise the child as a Christian no matter how obviously unhappy that makes their offspring, and statements are made in ritual about the actual belief-system of the child. This is abhorrent to me: no one should ever make binding magical promises (and all rituals, even Christian ones, are magical) about someone who cannot speak for themselves and whose preferences are not known.

Now, I have read short articles in various Pagan magazines in the past (one in particular I remember, but Murphy has got to my mind, so I can remember neither the title nor the authors' names) in which people have laid out ritual events ar scripts that do exactly the same thing, only in Wiccan terms instead of Christian ones. This, too, even as a Wiccan, I find distasteful. Once again, a person (even if they think of themself as a concerned, caring parent) is forcing their own belief-system and value-judgements on someone who is too young and helpless to speak for themself.

I do believe in celebrating the event of birth. Birth is a huge step: it is a statement about the individual's choice of environment and associates for up to the next hundred years or so. It marks the beginning of a period known as life, in which the individual is offered chances to grow and develop, as well as to experience pleasures and pain. Birth should be celebrated, and it is fitting to celebrate it in front of the Gods.

But even as a part of such celebration, do I have any right to insist that my infant child is going to grow up into being Wiccan? Obviously, as a Wiccan whose every aspect of life is influenced by

my belief-system, I am going to teach my child about the Craft and try to instill a love of the Gods that I know and love. I am going to try to teach a love of the magical way of looking at the world, as opposed to the boring old way everyone else looks at things. Yet if my offspring, while knowing all they can about the Craft, decide it is not for them and some other path (or no path at all) is the only right and fitting way to live their life, then that is their decision. I have no right, even at this early stage, to condemn them to a lifetime of Wicca, no matter what.

On the other hand, though, as a caring parent I have every right and every emotional need to do whatever I can to protect and bless my child. I will definitely do a working when this infant I am carrying is born. This will be along the lines of an introduction or presentation of my child to the Old Ones, and an asking of their blessing and protection on him/her. It will not, however, be an ceremony formally inducting the child into Wicca. That can wait until such time as he/she expresses an interest in initiation.

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To: All Re: Re: Tools Etc.

This was originally a post by Song Bird in the Herbalism echo. I thought it was interesting enough to cross-post it to some of the magical echos. Note to all: I appologize for the exceedingly lengthy nature of this post. My thought was that unless you, dear reader, have been following the posts on this topic, an edited response would be really obscure. And thank you, Song Bird, for this post to which I am responding. Gave me pause for thought, for sure! Bless you!

SB>> SH> It is much easier for the student to concentrate on SB>> SH> their true value if they already know that they can work SB>> SH> the magic without the tools. SB>> SB>PW> I approve! Bravo! I tend to agree with the folks I know SB>PW> who insist that you're not much of a magician if you depend on SB>PW> something outside of yourself for your magic. Not that tools aren't SB>PW> useful! I tend to feel that learning energy movement through your own SB>PW> mind and body is the foremost important thing in beginning.

SB>Hallo. I'm aware that this conversation is mostly directed towards Wiccan SB>workings (correct me if I'm wrong), but if I may I'd like to insert a though SB>into it.

Wiccan, ceremonial magic and generic Neo-pagan, yes...

SB>Being that there are many forms of magic, and some of them religious, SB>how do you respond when challenged that there are some forms of magic SB>that are integral to ritual. Without the ritual and it's working SB>tools of power, the end result of the magic is less well worked.

I suppose I would say that theoretically any magic that can be worked with ritual and/or tools can also be done without. The caveat with this is that most of us (self included) don't have the skills, knowledge and/or power to do without the ritual/tools for certain complicated powerful working, IMHO. Though perhaps if we worked without tools or ritual more often we'd get better at it... ;) Seriously, though, I'm not advocating dropping the tools or ritual --- they're useful. And I think it's better to do what's useful than to work until you're ninety before you finally get good at it!

SB>Tools sometimes mean much more than just a focus, more than just a SB>way to get to where you are going. Ofttimes the tools themselves are SB>invested of the very life necessary to work the magic.

You're speaking here of tools which carry energy or intelligence, I assume? I was refering to tools which are made by the worker or by another worker for the purpose of someone else using them. In my understanding tools are more useful if they carry energy or intelligence. If they do, it's because the worker put it there. I differentiate these from tools which acquire energy or intelligence through a process other than human intervention.

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SB>Shamanistic paths use tools in this way, as an example of one. There >is soul invested in the very wood and in the nature of the stones, and >in the casting of the light, and in the movement of shadow, and in the >rippling shudder of sing-song rhythm. Without these, with only a >wo/man alone and reft of surroundings, how much are we depriving >ourselves of?

It sounds to me like in that circumstance we are depriving ourselves of the opportunity to work with another intelligence. When you use the word "soul" I presume you mean "entity" as well, to which I attribute some level of intelligence.

SB>Any tradition that believes in the vesting of power down through the SB>centuries, in the passing of knowledge, known or unknown, unto it's heirs, SB>fits into your definition of the use of tools to enhance personal power.

Not tools. The vesting of power and passing of knowledge is through (as I comprehend it currently) the partnership of human and deity. As I see it, the process of initiation (which many workers use, including all of the shamanistic paths that I know anything about) does several things: 1) charters the individual with membership in the group with all the rights and responsibilities involved thereof. 2) Passes power or knowledge from the initiator to the initiate (sometimes the power or knowledge is seen as coming from elsewhere, such as a deity). 3) Formally introduces the initiate to the energy and/or deities of the tradition. 4) Creates a new personality for the initiate which sometimes supplants the old one. I'm sure there are points I've missed and not all initiations do all these things.

SB>What is this personal power you use? Certainly that power is from SB>within, utilizing nothing from without, if you deny the use of tools.

Not necessarily or entirely; I don't consider the ambient power of the universe a "tool" per se. I differentiate between energy and a tool.

SB>What, precisely, is a tool?

Good question! Does this fall into the same kind of discussion as "what is a witch", perhaps? :) IMHO a tool must be an object, either physical or an astral representation of a physical object. If it's not an object, if it's an entity, energy, intelligence, spirit, or whatever, it's not a tool, it's a partner (or servant in some circles).

SB>What, precisely, is personal power?

I think of personal power as the ability to exercise one's abilities. To whatever degree you have the energy, skill and knowledge to do so, you have personal power. This includes the energy, skill and knowledge to draw on power from outside your physical/astral/whatever being.

SB>Are the gods a tool, or power, and can we cast without them?

The gods I deal with are real entities with minds, thoughts, feelings, histories and agendas of their own. They aren't psychological constructs, or sheer power, or tools. If by "cast" you mean what I mean by "work", I say yes.

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SB>Is inherented knowledge passed through the centuries personal power, or a SB>tool, and can we cast without it?

I think of power as energy, but perhaps the power passed by initiation is both information and energy (thus including knowledge). I conceive of the power of an inititiatory line (of whatever flavor) as a stream, a line of connection to which all members of that line, living and dead, connect. We can draw on the knowledge and energy of the line, or we can work without it. I don't think of it as exactly personal, as it belongs to everyone in the line.

SB>Are the spirits that surrounds us a part of us and a power to be used, or SB>some seperate entity and a tool to be cast aside?

Spirits are entities, as near as I can figure, and that makes them neither powers nor tools. There's a difference, for example, between drawing on the energy of the moon and making a connection with the spirit of the moon.

SB>At times, the definitions of tools and power become too intermixed SB>to seperate. Perhaps, we are nothing without our tools. Perhaps, SB>there really are no tools. Perhaps, we are the tool. I challenge SB>that what we are comes from without and that there is nothing that SB>we do today or any other that will increase or refine our power one SB>wit *unless* we reach outwards. What we become will pass to the SB>generations. What has been is within and a tool as surely as any SB>other. I have real difficulty accepting that all I am comes from without. That makes me too much defined by that which surrounds me, and binds me to be what the outside (parents, friends, society) says I am. I don't believe I am a tool, even of my deities. I do agree that without input from that which surrounds us, we don't have any opportunity for growth and development. That is where connections are so important, and why it is so important for us to connect with that which nourishes us, rather than that which stunts or devours us. What we pass to the generations depends on the quality of our lives and works.

SB>And when an oak is dead or felled to earth SB>By one to whom a tree is but a tree, SB>Where is this treasury of loveliness? SB>I think it passes to another birth. SB>The rugged pine that overlooks the sea SB>May know the charm the desert palms confess. SB>--Grace Brown

This was too gorgeous to omit. :) --- Phoenix

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Solitary Neophyte Ritual from Usenet

This is from the alt.magick group on Usenet. It was posted in the middle of the last year.

Hello,

Due to an overwhelming email response, I've decided to post my solitary G.D. Neophyte (0=0) ritual. It's still in the experimental stages, so I'd appreciate comments.

A few caveats. First of all, compared to the 'official' ritual (which I included in outline form after my own), it is SHORT. Much detail has been omitted. This is primarily to aid memorization, but the central working or 'purpose' of the ritual can be expanded in many ways (I give 2 examples). Because of this flexibility and brevity, it may not stand up to 'official' standards -- I probably don't mention enough god-forms, stations, or sephiroth (yet) -- but I still think it's a valuable tool.

In addition, please forgive the somewhat stilted prose in the descrip- tions. It was written with the old grade rituals in mind. Also, some parts are completely of my own design (such as the oath and the eucharist at the end), but I think they mesh well with the 0=0 'current'.

Oh yes, and: The following is copyrighted, 1992, by Steven R. Cranmer. ___________________________________________________________________________

* * * * * * * THE ENTERER OF THE THRESHOLD * * * * * * *

(0) Precede the ritual with a general purification of the body.

OPENING:

(1) Dim the Temple lights. Lay out thy circle in a clockwise direction, starting in the East. Set up a veiled Light in the East.

(2) Stand in the center of the circle, light thy lamp in the left hand, and give the Cry of the Watcher Within:

"Hekas! Hekas! Este Bebeloi!"

(3) Perform the Lesser Banishing Ritual of the Pentagram, to banish all unwanted energy from the circle. Precede and follow with the Qabalistic Cross.

(4) At the center, keep still and listen to the voice of thy Undying and Secret Soul. Say:

"Let me enter the Path of Darkness and, peradventure, there shall I find the Light. I am the only Being in an Abyss of Darkness; from an Abyss of Darkness came I forth ere my birth, from the Silence of a Primal Sleep."

(5) Purify and consecrate thyself:

Extend thy arms in the form of a great cross, and say:

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"In the name of the Lord of the Universe,"

Make three small crosses on thy forehead with the LEFT middle finger (Stolistes purifies with water), and say:

"Who works in silence,"

Make three small crosses on thy forehead with the RIGHT little finger (Dadouchos consecrates with fire), and say:

"And whom naught but silence can express...."

(6) The Oath:

Kneel on both knees. Raise thy head towards the heavens, and say:

"I am _______, and I seek the Light."

Lower thy head to the earth, and say (slowly and methodically):

"I am _______, and I do this day bind myself to Know, to Dare, to Will, and to Keep Silence."

Raise thy head slightly, halfway between earth and heaven, and say:

"I am _______, and I am a child of earth and starry heaven."

INVOCATION:

(7) Mystic Circumambulation in the Path of Darkness:

Rise, approach the North, and face East. Circumambulate one and a half cycles with the sun, and pause -- barred in the South. Take a deep breath before continuing, contemplating the uselessness of fear uncontrolled, then say upon passing the Hierus in the West:

"Darkness is thy Name, thou Great One of the Paths of Shades."

Circumambulate one and a quarter cycles with the sun, and pause -- barred in the North. Take a deep breath before continuing, con- templating the need for balance (the Middle Pillar), then say upon passing the Hierophant in the East:

"Light dawning in Darkness is thy Name, the Light of a Golden Day!"

From the East, turn and face the West.

(8) Close thine eyes, and hear the Hierophant say, as you step forward four times to the West,

"I come in the Power of the Light. I come in the Light of Wisdom. I come in the Mercy of the Light. The Light hath Healing in its Wings."

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(9) Turn and face the East. Open thine eyes and invoke the Lord of the Universe as you step four times back towards the East.

"Holy art Thou, Lord of the Universe! Holy art Thou, whom Nature hath not Formed! Holy art Thou, the Vast and the Mighty One! Lord of the Light and of the Darkness!"

Simultaneously, make the active invoking pentagram of spirit with thy right index finger, and the passive invoking pentagram of spirit with thy left index finger.

(10) Touch the Light in the East with thy right hand, and say:

"Inheritor of a Dying World, We call thee to the Living Beauty."

Touch the Light with thy left hand, and say:

"Wanderer in the Wild Darkness, (light the Light) We call thee to the Gentle Light."

Touch the Light with both hands, and say:

"Long hast thou dwelt in Darkness, Quit the Night and seek the Day!"

Knock with the right foot with each pulse of the Battery, and take small steps (9) backwards, extending the Light...

KHABS AM PEKHT ! KONX OM PAX ! LIGHT IN EXTENSION !

Bask in the power and glory of the Light, and imagine the god-form of Horus surrounding thee.

(11) At this point in the ritual, many things can be done. Two reflective practices, however, are obvious:

(a) DIVINATION: Sit in the center of the circle, face the Light, and perform thy castings. Begin with the sign of Horus, and end with the sign of Harpocrates.

(b) RECITATION OF THE TREE OF LIFE:

Step forward, starting with the right foot, and trace out the Tree of Life, rising on the upward Lightning Flash. Vibrate each sephiroth-name as it is passed.

Arriving at Kether in the East, bask in the power and glory of the Light. Vibrate each Hebrew letter name, starting with Aleph, and meditate on its meaning, position in the Tree, and Tarot image.

Turn to the West and formulate the Middle Pillar, beginning

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with the sign of Horus and ending with the sign of Harpocrates.

CLOSING:

(12) Mystic Reverse Circumambulation in the Pathway of Light:

Rise, and approach the East. Face towards the East and make the signs of Horus and Harpocrates. Circumambulate with the sun three times (making the above 0=0 signs upon each passage to the East -- three more times). Stop and turn to the West.

(13) Go to the center and face West. Purify and consecrate thyself:

Extend thy arms in the form of a great cross, and say:

"In the name of the Lord of the Universe,"

Make three small crosses on thy forehead with the LEFT middle finger (Stolistes purifies with water), and say:

"Who works in silence,"

Make three small crosses on thy forehead with the RIGHT little finger (Dadouchos consecrates with fire), and say:

"And whom naught but silence can express,"

Extend thy arms once again in the form of a great cross, and say:

"I declare that the Sun has arisen and the shadows flee away!"

(14) Face the East, and take thy eucharist: (NOTE: The following is ancient Egyptian, from the Book of the Dead. Roughly translates as "I live in MAAT, I nourish my heart on MAAT")

Sipping the wine, say: "Onkh-ya, em-maot." Eating the bread, say: "Som-ya, em-maot." Swallowing both, say: "Ab-ya."

(15) Contemplate the achievement of the Light:

"Be my mind open to the Higher. Be my heart a centre of the Light. Be my body a Temple of the Rosy Cross."

(16) Final banishment: (precede and follow with the Qabalistic Cross).

Make a rose-cross in the east. First, make the vertical line, from top to bottom, saying:

"In the name of Yeheshuah the redeemer,"

Make the horizontal line, from left to right, saying:

"I do now suffer all spirits bound by this ceremony to depart in peace unto their places."

Make the circle, starting at the rightmost point and going clockwise, saying:

"May the blessing of Yeheshuah Yehovashah be with you now and forever more, and let there be peace between me and you."

(17) Stand in the center of the circle, light thy lamp in the left hand, and give the Cry of the Watcher Within:

"Tetelestai!"

(18) Douse the unveiled Light. Take up thy circle in a counter-clockwise direction, starting in the East. Raise the Temple lights.

___________________________________________________________________________

An outline of the full Neophyte ceremony follows.

The letters in column 1 refer to the breakdown of the ritual in the Z.2 'formulae of light.' ___________________________________________________________________________

* * * THE ENTERER OF THE THRESHOLD * * *

A East A --------------------------------- A | IM CN PH PR | A | HP ______ | A | eeast/ | A |-------------------------------| A | (B) HG (J) | A | | A North | ------- | South A |ST | + | DA| A | | /_ | | A | ------- | A | ______ KX | A | wwest/ HS | A --------------------------------- A West SN

B HP = Hierophant

C IM = Imperator (Gevurah) C CN = Cancellarius (Chesed) C PR = Praemonstrator (Tiphareth) C PH = Past Hierophant C HS = Hierus C HG = Hegemon C KX = Kerux C ST = Stolistes

C DA = Dadouchos C SN = Sentinel

D The Candidate, in black. Head covered with hood-wink, rope tied D thrice around waist.

E THE OPENING OF THE 0=0 GRADE E E 01. HP / (/ is symbol for knock) E 02. KX gives call: `Hekas! Hekas! Este Bebeloi!' E 03. HP supervises the opening.... E - KX and SN knock to check that the Hall is guarded. E - HS accepts Neophyte signs from all to assure secrecy. E 04. Naming of chief officers of this grade (HP,HS,HG). E Naming of lesser officers. (by NAMING, Invisible stations awake) E Explanation of stations and duties of all officers. E 05. Purification and Consecration (of the Hall) with water and fire. E 06. 1st Mystical Circumambulation (in the Pathway of Light; E Rashith ha-Gilgalim - the swirlings of the Primum Mobile). E 07. All rise, adoration: `Holy art thou, Lord of the Universe....' E 08. KX declares the Hall opened. E 09. Battery of the 0=0 grade: HP /, HS /, HG / : KHABS AM PEKHT E HS /, HG /, HP / : KONX OM PAX E HG /, HP /, HS / : LIGHT IN EXTENSION E 10. All sit. KX removes rose, cup, paten, and lamp from altar.

F 11. HP announces dispensation from 2nd Order Chiefs to admit Candidate. F 12. HG goes out to prepare candidate. Knocks for entry. G 13. HG LEADS IN CANDIDATE. G 14. Speeches by HG, ST, DA, HP, KX : unpurified; barred from entering. G 15. 1st purification and consecration (of Candidate). H 16. HP asks Candidate why he has come. HG replies for Candidate. I 17. HP asks Candidate if he/she is prepared for the Oath, and explains I its ramifications and limits. J 18. Candidate kneels. All 6 officers form a hexagram around him/her. J 19. The OATH is repeated. J 20. Candidate rises. K 21. HG takes Candidate to NORTH of Hall (greatest symbolical darkness). L 22. Mystical Circumambulation - all pass HP twice, then KX bars the L Candidate's passage to the WEST. L 23. 2nd purification and consecration. M 24. Procession proceeds to HS. HS promps HG for his name. M 25. Hood-wink momentarily lifted as HG answers. N 26. Circumambulation continues. All pass HP and HS again, then KX bars N Candidate's passage to the EAST. N 27. 3rd purification and consecration. O 28. Procession proceeds to HP. HP promps HG for his name. O 29. Hood-wink momentarily lifted as HG answers. P 30. Circumambulation leads to Altar (Candidate on WEST side). All P officers, in hexagram pattern, but HP kneel. P 31. HP invokes the Lord of the Universe. Q 32. All rise. HG, HS, HP speeches to the effect of: `Long hast thou Q dwelt in Darkness - Quit the Night and seek the Day!' Q 33. The Candidate is received into the Light: Q HP /, HS /, HG / : KHABS AM PEKHT Q HS /, HG /, HP / : KONX OM PAX Q HG /, HP /, HS / : LIGHT IN EXTENSION R 34. Candidate led to EAST side of Altar. Receives signs, tokens, and

R words from HS. R 35. 4th purification and consecration (between the Pillars). S 36. Rope of darkness removed. Badge of 0=0 received. S 37. Final Mystical Circumambulation. All pass HP thrice. T 38. HP explains rope, hood-wink, Altar (with cross, triangle, and 4 T elements), the mystical words, the pillars, lamps, and officers' T stations and meanings. T 39. KX declares that NEOPHYTE has been initiated into 0=0. U 40. HS addresses Neophyte on secrecy, study, and humility. V 41. HP addresses Neophyte on detail of grade progression. W 42. KX performs mixing of clear & bloody fluids. Explains the W importance of the Oath taken.

X THE CLOSING OF THE 0=0 GRADE X X 43. HP / X 44. KX gives call: `Hekas! Hekas! Este Bebeloi!' X 45. HP supervises the closing.... X - KX and SN (& HS,HG) knock to check that the Hall is guarded. X - HS accepts Neophyte signs from all to assure secrecy. X 46. Final Purification and Consecration (of the Hall). X 47. Mystical REVERSE Circumambulation. X 48. All rise, adoration: `Holy art thou, Lord of the Universe....' X 49. Mystic Repast (eucharist of 4 elements). All partake. X 50. KX declares `It is finished!' (inverts cup), TETELESTAI! X 51. HP /, HS /, HG / : KHABS AM PEKHT X HS /, HG /, HP / : KONX OM PAX X HG /, HP /, HS / : LIGHT IN EXTENSION X 52. Final QUINTESSENCE speech of HP. Neophyte led out by KX.

2397

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The Lady's Prayer

Our Mother Who art here present, Honored be thy name. Thy time is come We shall be One On Earth, which is our heaven. Give us this day our daily bread And love us in our imperfections As we forgive those who trespass against us. For thine is the spirit of the great transformation Forever and ever. Amen. 2398

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The Gaea Thesis

IN order the understand the nature of the All-Mother, we must first understand our own origins. Each of began our individual life as a single, fertilized cell or zygote. In the processs of its innumerable divisions and multiplications, that cell kept dividing up and redistributing the very same protoplasm. That protoplasm which now courses through all of the several trillion cells of your adult body is the very same substance which once coursed through the bosy of that original zygote. For when a cell reproduces, the mother cell does not remain intact, but actually becomes the two new daughter cells. ANd this is why, no matter how many times a cell fissions in the process of embryological development, all the daughter cells collectively continue to compprise but one single organism. We may imagine that, should our cells have consciousness akin to our own, they may very well fancy themselves to be independent entities living and dying in a world that to them would seem to be merely an inanimate environ- ment. But we know them to be in fact minute components of the far vaster living beings that we ourselves are.

Over four billion years ago, life on Earth bega, as do we all, with a single living cell containing a replicating molecule of DNA. From that point on that original cell, the first to develop the awesome capacity for reproduction, divided and redividied and subdivided its protoplasm into the myriads of plants and animals, including ourselvs, which now inhabit this third planet from the Sun.

But no matter how many times a cell fissions in the process of embryolog- ical development, all the daughter cells collectively continue to comprise but one single organism. ALl life on Earth comprises the body of single vast living being -- Mother Earth Herself. The Moon is Her radiant heart, and in the tides beat the pulse of Her blood. That protoplasm which coursed through the body of that first primeval ancestral cell is the very protoplasm which now courses through every cell of every living organism, plant or animal,of our planet. And the soul of our planetary biosphere is She whom we call Goddess/

"First life on my sources First drifted and swam Out of me are the forces Which save it or damn Out of man and woman and wild-beast and bird

BOOK OF SHADOWS

VOLUME The SIXTH

pp. 2400 -2856

RIDERS OF THE CRYSTAL WIND ............................................................................. 2400

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The Parts of the Soul

A Greek System of Chakras

(first draft)

by John Opsopaus

Introduction

This essay resulted from an attempt to find a Greek system of "energy centers" corresponding to the chakras of Eastern philosophy. Such a correspondence would help illuminate Greek mysticism and reveal some of the foundations of the Western Magical Tradition. This goal might seem to be a shallow exercise in analogies, but there are reasons to expect a substantial correspondence. First, the Eastern and Greek systems evolved out of a common Indo-European culture, so one would expect genetic correspondences; these connections were likely maintained over the millennia, since we know the Middle East mediated continual cultural transfer with both the West and East. Second, there is a certain degree of objectivity in the system of chakras, as reflected in the physical body, which would lead to correspondences even in the absence of cultural contact. The consequence of these two factors is a significant uniformity in ideas about the Spirit and its connection to the Body across the Eurasian continent, and even beyond, as documented, for example, in Onians's _Origins of European Thought_.

How would we know a Greek system of chakras if we saw it? The standard I have used is that (1) they should be approximately seven energy centers; (2) they should be approximately located where the chakras are located; (3) they should have approximately the same "functions" as the chakras.

It's worth keeping in mind that the chakra system best known in the West, with seven chakras, is not the only system; some have more than fourteen (Eliade, 243-5; Murphy, 156). Therefore, we should not expect an exact correspondence of number, since certain energy centers might or might not be counted depending on their strength or the "kind" of energy they concentrate. Furthermore, different systems differ in their exact placement of the chakras, so likewise we should not expect an exact correspondence in a Greek system. Nevertheless, it will be apparent that the Greek system corresponds closely to the system of seven chakras.

My principal source has been Onians, especially Part I and Part II (chh. 1-7), but the overall structure is described in Plato's account of the "Parts of the Soul" in the Timaeus (69c-73d), which probably embodies Pythagorean doctrine. In the following I've numbered the energy centers from the top down with Roman numerals, since this accords better with Platonic doctrine; however, the chakras are conventionally numbered from the bottom up, for which I've (appropriately) used Hindu numbers (so-called Arabic numbers).

I

The Crown of the head (Gk. koruphe, Lat. vertex). Plato said the humans stand upright because of the connection between the Heavens and the Soul in their brains. People with especially great power in their heads were 2401

represented with a nimbus, a halo of flames, around their head (attested as early as the 3rd cent. BCE in Greece). This center corresponds to

Chakra 7 (at the crown of the head), called Sahasrara, which means "thousand (-petaled)," an appropriate description of a nimbus.

II

The Brain (Gk. enkephalos, Lat. cerebrum), which contains the psuche (Gk.) or genios (Lat.). (I use the old Latin spelling "genios" to avoid confusion with the English "genius." The genios is sometimes called the anima.) In Homeric times the psuche was taken to be the "Vital Spirit" or Life Principal (the mind or consciousness was placed in IV, the chest), corresponding to Skt. asu. The later view, which is found in Plato and corresponds better to the Eastern system (cf. Skt. atman), is that the brain is the center of rational thought, the Intellectual center. In both Homer and Plato the psuche is considered the immortal part of the Soul. The physical substance corresponding to psuche was marrow (medulla), especially the cerebrospinal fluid of the brain and spine, but also in other parts of the body (see below). For this reason departed souls were thought to appear as snakes, which are all brain and spine. Scalp and facial hair were considered physical emanations of the psuche, and so the hair, scalp and chin were considered sacred (hence the dedication of locks and the touching of the chin or beard in supplication). This center corresponds to Chakra 6 (at the brow), called Ajna, which means "authority or command," an appropriate name for the rational faculty, which Plato said "controls and restrains" the lower faculties; Onians calls it the Executive function.

III

The Neck (Gk. trachelos, dere; Lat. collum), which Plato called the "isthmus or boundary" between the Superior, Divine or Immortal Soul and the Inferior or Mortal Soul. He said that it allows communication between the two, but prevents the Lower Soul from "polluting" the Higher. This center corresponds to Chakra 5 (in the throat), called Visuddha, which means "purgation or purity," that is, "the purging of the merely animal, physical system" (Campbell, 165).

IV

The Heart and Lungs (Gk. phrenes, Lat. cor), which contain the thumos (Grk.) or animus (Lat.), which is the Higher part of the Mortal Soul. In Homeric times the thumos was the Conscious Spirit, the vehicle of Thought and Feeling (cf. Skt. manas). Later, it was restricted to feeling, emotion, passion and especially spirit, courage and anger - the Affective function. This center corresponds to Chakra 4 (at the heart), called Anahata, which means "not hit" (referring to the mystical sound). This chakra is associated with prana (Skt.) - vital breath, vital spirit (Campbell, 164), as are the phrenes with pneuma (Gk.) or spiritus (Lat.) - breath, spirit. Campbell (164-5) says, "This is the aspiration, then, of spiritual striving," and "the birth of the spiritual as opposed to the merely physical life," and likewise the phrenes are associated with spirit, as opposed to the lower parts, which are associated with physical needs and desires.

The "little foyer" (the Red Lotus of Eight Petals with the Kalpa Tree) 2402

below the Heart Chakra corresponds to the diaphragm, which Plato called the "midriff partition" separating the two parts of the Mortal Soul (associated with Spirit and Desire, respectively).

V

The Belly (Gk. gaster, Lat. abdomen), between the diaphragm and navel, is the site of the Lower Part of the Mortal Soul, which is the Appetitive Soul, which we share with the lower animals and plants; its function is nutrition and it is the source of Desire (both Nutritional and, by most accounts, Sexual). This center corresponds to Chakra 3 (at the navel), called Manipura, which means "city of the shining jewel," and its function is "aggressive: to conquer, to consume, to turn everything into oneself" (Campbell, 159-60), which is a good description of the Appetitive Soul.

VI

The Gonads (Gk. gonades, Lat. genitalia), representing the Procreative function. The "marrow," the stuff of which psuche or genios was made, was the Life Essence; Plato says that in it is made "the bonds of life which unite the Soul with the Body." This marrow or sap is passed down the spine, concentrated in the gonads, and is the source of the life of the offspring. In particular, semen was considered a kind of cerebrospinal sap. This center corresponds to Chakra 2, called Svadhisthana, which means "her favorite resort," an apt name for "the cakra of sexuality" (Campbell, 144).

VII

The Sacrum or Holy Bone (Gk. hieron osteon, Lat. os sacrum), that is, the base of the spine. Because this was a center of concentration of the Life Force, Middle Eastern people believed that the entire body could be regenerated from this bone, and Onians (p. 208) conjectures that its potency may account for "kiss of shame" (osculum infame) of the Witches and Templars (and perhaps the Cathars and Waldenses). This center corresponds to Chakra 1, called Muladhara, which means "root base," which Campbell (p. 144) associates with "hanging on to life" and a "reactive psyche," so in both cases we have the grossest form of the Life Force.

Similarly, the Spine was called the Holy Tube (hiera surinx), which recalls the Sushumna (Spine), which is likewise considered a channel (nadi). Likewise the Egyptian Ded Pillar, which represents the spine, was a symbol of Life. I have not, however, found Greeks correspondents to the Ida and Pingala nadis.

VIII

The above are the "central" energy concentrations of Greek philosophy, and it is apparent that they correspond closely to the familiar seven chakras. The Greeks also recognized "peripheral" energy concentrations in the hands, thighs and knees (which have a large concentration of "marrow"). This explains the sacrifice of thigh bones, the use of the hand (especially the right hand) to exercise executive power, and clasping the knees when beseeching. (The knee - Gk. gonu, Lat. genu - was especially associated with the Life Force - genios - and with procreation or "generation"; cf. genital, genetic, gonad, etc.) So far 2403

as I know, corresponding chakras are not recognized in Eastern thought. As a general rule of thumb, Spirit, of one sort or another, is most concentrated where the flesh is thinnest (Timaeus 75a), thus, in the head, chest, sacrum, knees and hands.

Summary

No. English Greek Latin Function Chakra No. _______________________________________________________________________ I Crown Koruphe Vertex Illumination Sahasrara 7 II Brain Enkephalos Cerebrum Intellection Ajna 6 III Neck Trachelos Collum Purification Visuddha 5 IV Heart/Lungs Phrenes Cor Affection Anahata 4 V Belly Gaster Abdomen Appetition Manipura 3 VI Gonads Gonades Genitalia Procreation Svadhisthana 2 VII Sacrum Hieron Osteon Os Sacrum Basic Life Muladhara 1

References

Campbell, Joseph. (1990). Transformations of Myth Through Time. New York: Harper & Row.

Eliade, Mircea. (1969). Yoga: Immortality and Freedom, tr. Willard R. Trask. Bollingen Series LVI. Princeton: Princeton University Press.

Mead, G. R. S. (1967). The Doctrine of the Subtle Body in Western Tradition. Theosophical Publishing House.

Murphy, Michael. (1992). The Future of the Body: Explorations Into the Further Evolution of Human Nature. New York: Jeremy Tarcher/Putnam.

Onians, Richard Broxton. (1951). The Origins of European Thought About the Body, the Mind, the Soul, the World, Time, and Fate. Cambridge: Cambridge University Press.

Poortman, J. J. (1978). Vehicles of Consciousness: The Concept of Hylic Pluralism. Vols. 1-4. Theosophical Publishing House.

finis

................................................................................ 2404

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RITUS OLYMPICUS PENTAGRAMMOU MINOR AD EXPELLENDUM

(c) 1993, John Opsopaus

Preface

The following is an adaptation of the Lesser Banishing Ritual of the Pentagram to the Graeco-Roman Tradition, and so it is called the "Olympic Lesser Banishing Ritual of the Pentagram." Such a "translation" is possible because the LBRP is an enactment in a Qabalistic framework of certain shamanic practices that are nearly universal. Once the underlying shamanic cosmology has been identified, it's relatively straight-forward to reexpress the ritual in the terms of another cosmology, such as the Graeco-Roman.

I would welcome criticism of the result, especially from Qabalists and Ceremonial Magicians. Criticism/correction of my Latin and Greek composition will also be appreciated. Finally, I beg readers to forgive the Early Modern English, which I've used to add dignity to the text.

The Ritual follows in summary form; a separate posting will contain a fully annotated text. This information should make clear which aspects of the ritual follow from Ancient Tradition, which come from more recent Magical Traditions, and which are a result of my speculation or arbitrary choice; such information is all too often missing from Neopagan recon- structions. If anyone knows of a similar adaptation, please let me know.

Gratias vobis ago, John Opsopaus 72747.154@compuserve.com ----------------------------------------------------------

Ritus Olympicus

Pentagrammou Minor

ad Expellendum

The Olympic Lesser Banishing Ritual of the Pentagram

which is

The Traditional Lesser Banishing Ritual of the Pentagram Adapted to the Graeco-Roman Tradition

(c)1993, John Opsopaus

I. The Opening Tau Cross

i. Close thine eyes, and by thy breath fan thou the Fire, which awakeneth the Serpent and the Eagle. Allow thyself to grow beyond all bounds of space, until the Universe is 2405

within thee. Be thou as a God; be thou as a Goddess.

ij. Draw thou down the Fire of Heaven into thy Heart, and say: "From Celestial Fire" "Ab Igne Caelesti" "Apo tou Ouraniou Puros" [)Apo tou= )Oura/niou Puros/]

[Suggested gestures for the preceding step: Raise your arms into a horizontal, cross position, with palms up (in Celestial Invocation). Bring them together above your head, palm to palm, and then draw the Celestial Fire down to your heart, while saying "From Celestial Fire."]

[The words to be spoken by the practitioner are given in English, Latin and Greek. In an attempt to combine readability and accuracy, I've given the Greek text two ways, in a simple but approximate Roman transcription, and in "Beta code," a standard ASCII representation of Greek including all the accents, breathings, etc. Beta code transcriptions are enclosed in square brackets. The Beta code transcriptions should be reasonably comprehensible with the following information: ")" and "(" represent smooth and rough breathing, respectively; "/", "@ and "=" represent acute, grave and circumflex accents, respectively; "|" is iota subscript.]

iij. Guide thou the bright Beam downward, until it stirreth the Subterranean Waters of the Abyss and bringeth Them to life; and while so doing, say thou: "To Watery Abyss" "Ad Aquosum Profundum" "Eis ten Hudroessan Abusson" [)Eiss thnn (Udro/essan )/Abusson]

[Suggested gesture: Keep the palms together and move them down in front of the groin. Then separate the hands and hold them to the sides and slightly forward, with palms down (in Chthonic Invocation).]

iv. Direct thou the beam from thy heart through thy left shoulder, until it stretcheth to the Moon, and say: "By Way of Earth" "Via Terrena" "Kat' Hodon Chthonion" [Kat' (Odonn Xqo/nion]

[Suggested gesture: Raise the left hand up to your chest; then extend your arm into horizontal position, with the palm forward.]

v. Direct thou the beam from thy heart through thy right shoulder, until it stretcheth to the Sun, and say: "By Way of Air" "Via Aeria" "Kat' Hodon Aitherion" [Kat' (Odonn )Aiqe/rion] 2406

[Suggested gesture: Raise the right arm to the chest and then into a horizontal position, with forward palm.]

vi. Feel thou the Sacred Tau Cross that blazeth inside thee. Now cross thy arms over thy Heart, and say: "Abiding always in the Center. So be it!" "Semper in Medio manens. Esto!" or "Fiat!" "En Omphaloi aei menon" (masc.) or "menousa" (fem.). "Esto!" [)En )Omfalw=| a)ei me/nwn] (masc.) or [me/nousa] (fem.). [)/Estw!]

[Suggested gesture: Bring your arms together and cross them over your chest.]

vij. As thou makest this gesture the Moon and Sun will stand together above thy head, nor will they ever move from there. Moon over Sun and Sun over Tau Cross; thou art the Holy Caduceus. Thou hast become the Center of the World, for the Cosmic Axis runneth through thy spine; on thy left standeth the Path of the Moon, and on thy right the Path of the Sun, above thee shineth the Cosmic Pole, below thee lieth the Abyss.

viij. Thou standest upon the Sacred Mountain, the World Navel, under which hideth the Watery Abyss. At thy back groweth the Tree of Life, which stretcheth over thy head, the Navel Cord, for the Mountain and Tree are the Cosmic Pillar, which supporteth the four Quarters of the Heavens. From Calypso's Cave between the Tree's roots, which penetrate the Abyss, are the four springs, which flow to the four Quarters of the World, and they run with water, honey, milk and wine. Around the World Tree's trunk coileth thrice and half again the Serpent. In the Cosmic Tree's leaves percheth the Eagle of Zeus, guarding the Horn of Amalthea, from which Nectar floweth into the Libation Bowl, the Bountiful Breast, which overfloweth, raining Nectar on the World. Ambrosia floweth up the trunk of the Tree from the Deep. Illumination cometh from Above and Growth cometh from Below. The World Tree is the Tree of Destiny and Its leaves are the Book of Fate, for as they fall, so fall to earth the winged souls of the folk, ever singing in its foliage.

ix. Divine Helen, Leto's Daughter, with large breasts, liveth in the Bountiful Cosmic Tree, for she is Its Spirit; and Her Brothers, the Dioskouroi, Sons of Zeus [Dios Kouroi] the All-Shining [Pamphaes], the Heavenly Twins of Leto, command the Sacred Paths on either side. For Castor, who resideth underground, knoweth the Lunar Discipline and controlleth the Way of Descent, and Polydeuces, who liveth above, is Master of the Solar Discipline and controlleth the Way of Ascent.

x. For learn thou this about the Way of Ascent. It is under the jurisdiction of Zeus, the Sky Shaker, who giveth fertilizing rain and nourishing sunlight. He holdeth the Lightning Bolt of Illumination, and His lightning descendeth from the Sky. The Way of Ascent is to climb Scylla's Mountain, which riseth into the clouds, nor can its peak 2407

ever be seen. Prometheus or Apollo will show thee the Way. Thy Helper in this journey is the Horse Pegasos, but also the Soaring Eagle, Dove and Goose. Then wilt thou break through the Vault of the Heaven, and going through the Celestial Pole thou wilt ascend the Heavens. For this is the Way of Light, the Path by Day, the Sun's Way, the Path of the Sage.

xi. And learn thou this about the Way of Descent. It is under the jurisdiction of Poseidon, the Earth Shaker, who giveth fresh water from springs, but also floods and earthquakes. He holdeth the Trident of Ecstasy and His lightning leapeth up from the Earth. The Way of Descent is by the precipice opposite Scylla's cliff, which is the lower of the two, and from it groweth the Sacred Fig Tree. Climb thou down from this Tree to Charybdis, by which thou wilt be drawn into the Watery Abyss. Circe or Herakles will show thee the Way past the Dog and Gatekeeper. Thy Helper in this journey is the Serpent Python, but also the Raging Lion and Bull. Then wilt thou break through the Vault of the Abyss and, going down the Well, thou wilt descend through its levels. For this is the Way of Darkness, the Path by Night, the Moon's Way, the Path of the Mage.

xij. But the Wise know that the Way Up and the Way Down are the same, for they are both on the Cosmic Pillar, and sometimes our task demandeth that we go up it, and sometimes it demandeth that we go down it. When Duty calleth, we travel by Day or Night as is the need. Ask thou Hermes for guidance, for he frequenteth the Navel.

II. Pentagrams of the Quarters

xiij. This is the way thou wilt draw the Shining Pentagrams that wardeth each Quarter. The first ray goeth from the lower left to the top, and each ray continueth from the last. And as thou makest each ray, sing a letter of the Name of the Pentagram.

xiv(a). In Greek the Pentagram hath the Name HUGIEIA [U(GI/EIA], which meaneth Soundness or Wholeness, so sing thou the sounds: "Huuuuuuu, Gggggggg, Iiiiiiih, Aaaaaay, Aaaaaaah."

xiv(b). In Latin the Pentagram hath the Name SALUS, which meaneth Soundness or Welfare, so sing thou the sounds: "Ssssssss, Aaaaaaah, Llllllll, Uuuuuuuu, Ssssssss."

xiv(c). Though in English we label the Pentagram WHOLE or SOUND, its spoken Name is WHOLENESS, so sing thou the sounds: "Hooooooo, Llllllll, Nnnnnnnn, Eeeeeeeh, Ssssssss."

xv. Now go thou to the East and make the Pentagram. As thou callest: "Jupiter" or "Zeus" "Iuppiter" "Zeus" [Zeu/s] 2408

hurl thou His Thunderbolt through the center of the Pentagram, and see it fly away to Infinity.

[Iuno / Hera [(/Hra] might also be appropriate for the East (She is not an Earth Goddess), in which case you should throw Her Cuckoo-bearing Sceptre, which represents the Celestial Spirit nesting on the top of the World Tree. (Zeus first came to Hera in the form of a Cuckoo.)]

xvi. Now with thy Staff forge thou the Fiery Ring, drawing it from the center of the Eastern Pentagram and stretching it to the South, where thou wilt make another Pentagram, but call: "Vesta" or "Hestia" "Vesta" [pron. "Westa"] "Hestia" [(Esti/a] and throw thou Her Burning Circle.

xvij. Then to the West: "Neptune" or "Poseidon" "Neptunus" "Poseidon" [Poseidw/n] Hurl thou His Trident.

xviij. Then to the North: "Ceres" or "Demeter" "Ceres" [pron. "Keres"] "Demeter" [Dhmh/thr] Throw thou Her Torch.

[Pluto / Hades [(/Aidhs] would also be appropriate for the North, in which case his Helmet of Invisibility should be projected through the Pentagram. Hades' name may mean "the Unseen" ["(/Aidhs" < "a) idh/s"].]

xix. Then draw thou the Fiery Ring back to its beginning, so it burneth on every side. Then will the Barrier expand above and below until thou art surrounded by the Glowing Sphere.

[When projecting the Four Weapons through the Pentagrams, the practitioner might find it helpful to make an appropriate gesture: as though throwing a dart for Zeus's Keraunos, as though throwing a frisbee for Hestia's Burning Ring, as though throwing a javelin for Poseidon's Trident, as though throwing a knife for Demeter's Torch.]

III. Wards of the Quarters

xx. Now raise again thy arms so thou art the Sacred Tau and, focusing thine attention before thee (Eastward), say: "Before, Apollo" "Ante, Apollo" "Prosthen, Apollon" [Pro/sqen, )Apo/llwn] Apollo will appear before thee in all His Glory, Bow in hand, facing thee. Then will He turn His back to watch the Eastern 2409

Quarter.

[Mercurius/Hermes [(Ermh=s], with His Caduceus, would also be appropriate for the East.]

xxi. West: Focusing thine attention behind thee, say: "Behind, Diana/Artemis" "Post, Diana" "Opisthen, Artemis" [)/Opisqen, )/Artemis] Artemis will appear with Her Bow. Then will She turn away to watch the West.

[Venus/Aphrodite [)Afrodi/th], arising from the waves and holding Her Zona (Girdle), would also be appropriate for the West.]

xxij. South: Focusing thine attention to thy right, say: "On the right, Minerva/Athena" "Dextra, Minerva" "Epidexia, Athena." [)Epide/cia, )Aqhna=] Athena will appear with Her Aegis and Spear, and turn to watch the South.

[Mars / Ares [)/Arhs] (with Shield and Sword) or Volcanus / Hephaistos [(/Hfaistos] (with Hammer and Tongs) would also be appropriate for the South; Mars was also an Italic vegetation God, and so might be evoked in the North.]

xxiij. North: Focusing thine attention to thy left, say: "On the left, Bacchus/Dionysos" "Sinistra, Bacchus" "Ep' aristera, Dionusos" [)Ep' a)ristera/, Dio/nusos] Dionysus will appear with His Thyrsus, and then turn to watch the North.

[Pan [Pa/n], with His Pipes, would also be appropriate for the North. Pan may seem an unlikely Ward, but when Athens honored Him and asked Him to help defend them from the Persians, he did so (Herodt. VI.105.2-3).]

xxiv. In thy mind, thank all the Wards of the Quarters for Their protection.

IV. The Macrocosm in the Microcosm

xxv. Spread thy feet apart and assume thou the form of the Sacred Pentagram, which Pythagoras hath called Hugieia (Salus, Whole/Sound). When the Pentagram flameth around thee, say: "For around flameth the Pentagram." "Nam circa flagrat Pentagrammon." "Peri men gar phlegei to Pentagrammon" [Peri menn garr fle/gei to Penta/grammon]

2410

[If you prefer "For around flame the Pentagrams," then use: "Nam circa flagrant Pentagramma" "Peri men gar phlegousi ta Pentagramma" [Peri menn garr fle/gousi ta Penta/gramma]

xxvi. When the Sacred Hexagram shineth within thee, say: "And within shineth the Six-rayed Star." "Atque intra lucet Stella Sexradiata." "Entos de lampei ho Hexaktinotos Aster." [)Entoss de la/mpei o( E(caktinwtoss )Asth/r.]

[If you prefer your Hexagram shining above rather than within, then say "super" instead of "intra," or "Huper" [(Upe/r] instead of "Entos." However, I think it's better to have it within (see the notes for the reason).]

xxvij. The Pentagram signifieth the Microcosm, and the Hexagram signifieth the Macrocosm. Thus the Macrocosm shineth within the Illuminated Microcosm.

V. The Closing Tau Cross

xxviij. Repeat thou the Tau Cross as it was at the beginning.

[The following alternative gestures incorporate the relation of the elements embodied in the Hexagram: As you recite the text of the Tau Cross, (1) begin with arms crossed, right over left, on your chest; (2) raise your right arm to the Celestial Fire, (3) lower your left arm to the Watery Abyss, (4) let the Fire draw up the Water to yield Earth, by moving your left arm up to your chest and out to the left, the Way of Earth; (5) let the Water draw down the Fire to yield Air, by moving your right arm down to your chest and out to your right, the Way of Air; (6) cross your arms over your chest, indicating the Reconciliation, Union and Balance of the Oppositions (Bivium), Worlds (Trivium) and Elemental Quarters (Quadrivium). I must admit, however, that these gestures seem somewhat awkward.]

xxix. Thou hast made for thyself a Sacred Space at the World's Navel. Ascending on thy Right is the Light Path and descending on thy Left is the Dark Path, but remember thou that the Wise One knoweth that the Way Up and the Way Down are the same and that together they make the one Path of Wisdom. So must it be.

finis

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THE FARMER AND THE GODDESS - A MODERN STORY OF REBIRTH

The night was quiet and peaceful, with only the occasional call of a whippoorwill to break the tranquil silence. The Moon was an iridescent ball of silver perched high in the heavens, illuminating the Earth below. The sky, a lovely shade of midnight blue, was sparsely speckled with the twinkle of stars. I peered out my window, enchanted by the beauty of the night. As my eyes wandered, they came to rest upon the corn field - the corn field that had broken my very heart.

In the beginning, I had worked patiently and diligently tending the soil. I tilled it - turning it over and over, so that the new could surface and the old could rest. I carefully pulled away the weeds and the remnants of the old crop to make the field ready for new planting. I fertilized and nurtured it, smoothed and moistened it. Day after day, I toiled to make it ready. Finally, I plowed it into even rows and lovingly planted it.

Every day, I tended the seed and watched for new sprouts. Tenaciously, I ripped the weeds from Earth that would rob the seeds of the nutrients necessary for their growth. And then one day, I saw it - a single, solitary sprout that had pushed its way through the soil! Within the week, the entire field was covered with a very thin mesh of green, and I felt a joy in my heart that words cannot describe! The hard work, the aching muscles, and the tender care with which I had nurtured the field was not in vain - the Earth which I loved had given birth, and was alive in the greening of the seed I had sown.

Daily, I worked in the field, delighting in the growth of the corn - revelling in its freshness - exulting in the part I had played in its birth. The rains came down, drenching the earth and the roots grew deep. The sun shone brightly on the young plants and they grew tall, reaching for the sky. Ears began to form on the stalks, and all was well with the crop.

But then the drought arrived, and the rains came no more. The sun still beamed brightly, and the roots moved deeper and deeper into the Earth in their desperate quest to find water. Alas, there was not a single drop left with which they could quench their thirst. The once luxuriant green leaves began to yellow and wither. The stalks which had stood so proudly against the sky began to shrivel and crack, and the tender ears, so newly born, dried up in death. Yes, the corn which I had helped to birth - that which I had loved so dearly - was gone. Dried up. Dead.

A tear fell from my eye as I stood looking at the field that night, remembering. A gentle breeze rustled through the old and withered stalks as I wiped away the tear. And then...I saw something! Or was it someone? Slowly and silently I crept toward the corn field to take a better look. I felt my heart beating faster and faster, as panic began to consume me. After all, it was nearly midnight and too late for visitors! Whomever was in the field was obviously up to no good, and I wanted them to leave immediately! My legs moved faster and faster - more quickly than I had dreamed they were capable - until I was, indeed, on a dead run! When I reached the old oak tree that shaded the northern edge of the field, I opened 2412

my mouth to shout my displeasure at the trespasser; however, I fell silent as my eyes focused on the sight, and my mouth gaped wide. For there, in the center of the corn field, was a young woman in white - her hair as gold as the maize - glowing in the shimmering iridescence of the moonlight!

Questions ravaged my tired brain, as I tried to assess the situation and size up the intruder. Who was She? What was She doing there? Surely She knew She was trespassing - and most certainly She knew that it was illegal! As much as I wished to call out to Her, I was mesmerized by Her very presence and found that I could say nothing. Helplessly, I watched as She moved through the rows of death. She stopped to caress a dry and withered leaf, and then smiling, held it to her cheek. Gently, She reached out and wrapped Her arms about the cracked, brown stalk, hugging it closely to Her breast. She released the stalk and bent down to look at one of the ears - perfectly formed, but shriveled in its deathly demise. Quickly, She snapped the ear from its stalk, tugged away its husk and swiftly moved toward the outside perimeter of the field.

Holding the ear of corn high above Her golden head, She began to dance upon the barren Earth. As if in slow motion, She twirled about the outside edges of the field, as she softly hummed an unfamiliar tune. Round and round the field She danced, picking up momentum as She worked Her way toward the center. Louder and louder She sang, the volume increasing as Her feet flew faster and continued to spiral toward the center. Within the matter of a few seconds, She had become a whirling dervish - dancing with such wild abandon that the kernels of corn were loosed from their cob, flying helter-skelter across the field! She glistened in the moonlight as droplets of perspiration formed upon Her body, and in the frenzy of Her dance, they too, were flung upon the Earth. Her feet and voice reached the ultimate crescendo at the center of the corn field, and She fell upon the ground in total exhaustion.

All was silent. The sounds of the nocturnal creatures had been stilled. All was enveloped in an unnatural hush - as if time itself, had stopped. She lay on the Earth, unbreathing, unmoving, immobile - as still as Death, itself! I stared at Her in horror, the panic which I had forgotten, rushing back into my brain with full force. Was She alright? Good Heavens! Was She dead??

Finally, I gathered my wits about me, found my feet and rushed toward the center of the corn field, where She had fallen in collapse. My heart beating wildly, I reached out to Her - but She was gone! She had disappeared into the very ether! All that was left in Her place was a single corn cob, void of its kernels - the kernels which had flung from their resting place in the midst of the Lady's spiral dance.

The sun was shining hotly on my face as I rubbed my sleepy eyes into total alertness. Where was I? This didn't feel like my bed! What was causing this blinding light? I was soaked to the bone! Just what the hell was happening here? Cautiously, I opened my eyes and surveyed my surroundings. To my dismay, I was lying smack-dab in the middle of the corn field and my head was resting in a rather large mud puddle. Clenched tightly in my fist, like

some precious jewel in need of protection, was a solitary corn cob. I scrambled to my feet and tried in desperation to collect my thoughts. What was I doing here? Had I lost my mind?

And then...I remembered! I remembered the cornfield in the moonlight - the Lady and the dance. I also remembered how Her drops of perspiration had dropped to the ground in the frenzy of Her movements. I looked at my feet and the Earth beneath them. Joy and wonder rose in my heart. It had rained! Merciful Heavens! It had rained - the Earth was soaked with moisture - the drought was over!

Gleefully, I ran through the cornfield, feeling my bare toes dig into the wet Earth - the same Earth which had been so cracked and dry and barren just yesterday. I ran in joy. I ran in ecstasy. I ran in sheer celebration of the soil's return to richness - and then, I stopped dead in my tracks. Something was amiss. Something had changed. Something was quite unlike it had been before. Scanning the field, I realized that it was once again covered with delicate green mesh of newly sprouting corn! In awe, I reached down to cradle a newly-formed sprout and as my fingers touched the verdant green leaf, a feminine voice began to speak:

"You were born of me! You are my child and at death you shall return to me. Fear not of death, dear one, for within its realm I shall bring you new life! Just as the corn lives again - so shall it be with you! For all that falls shall rise again, and that which dies shall be blessed with the gift of rebirth - the gift of My love!"

-Kalioppe- 2413

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AUDIENCE WITH THE KEEPER OF WISDOM

I sat on the cobblestone bridge, listening to the ancient song of the rushing waters in the brook below and contemplating the day's events. I had awakened this morning with the strange anticipation and wariness that generally accompanies the prediction of important occurrences in one's life. All day, I had gone about my usual routine, waiting and watching for something out of the ordinary - but to no avail. There had been nothing of signifance...just another normal day filled with the dull mundanity of household chores, grocery shopping and bill paying. Nothing more.

I let out a heavy sigh, and turned my attention to the sheep grazing in the lush meadow. I pondered their lives and wondered if they 2417

ever felt the same anticipation I had experienced this morning. I smiled at the foolishness of my thoughts, knowing full well that the creatures of the field were content enough in the simpleness which life had to offer - ample food and water was all they required. No, the peaceful flock below couldn't be bothered with such nonsense. Maybe I should follow their lead and just turn my thoughts to the more mundane side of life.

Looking down at my feet as they dangled over the rushing water, I became aware of the myriad of color that was reflected from the setting sun. Mesmerized by the beauty of the kaleidoscopic dance, I watched intently as the oranges, reds and purples whirled and twirled with each other on the surface of the brook. The rich shades of the sunset gradually faded into pastels and then, the irridescence of shimmering silver. An owl hooted nearby, jolting me fully back into reality. Good Goddess! Night had fallen! How long had I been there, lost in the absurdity of human thought? Obviously much too long, from the looks of things.

I hurriedly scrambled to my feet, shivering as I gathered my shawl about my shoulders. The night had turned cool and damp, and the misty veil of fog was rolling into the valley at a rapid pace. The delicate breeze of early day had been replaced a heavy west wind, and my hair was whipping about my face and shoulders. Great! There was going to be a storm, and here I was - in the middle of nowhere - likely to be caught in it!

As I neared the end of the bridge, I realized that it was too late. The fog had settled into a mist so dense and heavy, that I couldn't see my hand in front of my face. There was no use in searching for cover, as the visibility factor was nil. Aside from that, it was quite dangerous to wander blindly through the valley mists - even folks who knew the valley territory very well knew better than to try it. Several years earlier, one of the area residents had been caught in the steamy vapors while in search of a missing lamb, and had been found hours later - miles from the valley - still wandering about looking for his home. I cursed under my breath as I settled back onto the bridge to wait out the fog.

No sooner than I'd gotten situated, the fog began to dissipate nearly as quickly as it had descended. The wind was still blowing in fierce gusts, but at least now, I reasoned, I should be able to find my way home. Without another thought, I hurried across the bridge and onto the path below. From the corner of my eye, I caught a glimpse of the silvery moonlight reflected on the water. Suddenly, I realized that something was wrong - genuinely wrong! The brook had ceased to run! Disbelieving, I rubbed my eyes and looked again. No, I wasn't seeing things! Despite the heavy winds and the decline of its course, the surface of the brook hadn't so much as a ripple. Goddess! The surface was as smooth as glass! Shock! That was it - I must be in shock! I began to conjure all sorts of excuses as to why my eyes were playing tricks on me.

But then...it happened! The winds began to blow from all four directions at once, their forces concentrated at the center of the still and lifeless brook. A bit of mist was caught up in the forces of the gale - twirling this way and that, becoming larger in size and stronger in density - until all at once, the winds were hushed in deathly 2418

silence. There She stood - a beautiful and terrible visage - atop the glassy water. Robed and Hooded. Dark and black. Faceless. It was She! The Devourer of Souls. The Keeper of Wisdom. She Who stirred the Cauldron of Rebirth. The Shapeshifter. I shivered in fear and anticipation.

From beneath the hood, She gazed upon me with the invisible eyes that saw all. Silently, She fixed Her eyes on mine and bade me not to turn away. Deeper and deeper into Her eyes I went. Deeper. Deeper still. A myriad of jewel-tone colors began to swirl in my very being - faster, darker, brighter - until I was the color and it was me! I began to feel ill. I knew I should turn away, but Her strength was such that I seemed incapable of the slightest movement. Just when I thought I would faint from terror, there was a tumultuous clap of thunder and I realized that it was too late. Goddess! My entire being had been consumed by Hers!

The world began to change around me, and I found myself suddenly back in time. I witnessed firsthand the Tale of the Taliesin - which heretofore I had always thought a mere fairytale - and watched in horror as the Three Drops of Wisdom flew from the Cauldron and spilled onto Gwion Bach, imbuing him with infinite knowledge. I was taken on the frenzied chase between Cerridwen and Gwion, and felt my mortal body contort and twist with every shape that was shifted. As the greyhound, I tracked the hare who was Gwion. My muscles flexed again, and I dove into the water as the otter, chasing the salmon who just moments before, had been the hare. Gwion then took to the sky as a sparrow, and in flight, I swiftly pursued him as the hawk. I watched knowingly as Gwion, thinking himself quite safe, smugly turned himself into a single grain of wheat. And it was I, who in sorrow and pleasure, shifted into the black hen and supped upon that grain. I felt the swell of pregnancy and the pains of labor as I delivered the new-born babe. For the very first time, I began to understand...*really* understand!

Suddenly, I was once again caught up in the rapid whirl of color. There was a blinding streak of blue-black lightning and after a moment of excruciating pain, I was hurled forcefully from the essence of the Goddess and back into my own! So frightening and traumatic was this experience, I wasn't really sure whether I was alive or dead! I drew a long breath, blinked my eyes and gingerly flexed my toes. Apparently, I was allright and everything seemed to be working okay! I quickly dusted myself off and got to my feet.

We stood looking at each other - I from the bank, and She from her realm atop the water. Unexpectedly, She opened Her hand and held it out to me. Inside were three drops of liquid, sparkling like diamonds in the night. She tossed Her hand to the North, and one of the drops splashed into the water, forming a very large circle - the Circle of Causes and Necessity. I drank of its earthy waters and tasted the poignant flavor of lessons learned, as pieces of my life flashed before my eyes.

She cast a second drop to the West, and a smaller circle appeared: The Circle of Blessedness. As I carefully sipped of its waters, my spirit left my body and for a split second, stood on the water facing the Wisdom Keeper before re-entering its physical realm.

The third drop, She flung cautiously to the East. From it, too, 2419

a circle materialized - though much smaller than the rest: The Circle of the Infinite. As I bent to partake of its knowledge, She stopped me with Her upraised hand. I understood. Gently, I dipped my finger into the waters, and for a moment saw all the knowlege that is and ever will be!

At that very moment, She raised Her hands skyward and Her form shifted into that of a great red dragon. Opening Her arms, She moved to the South and lovingly gathered all three circles to Her breast. The winds gusted from all four directions again, their forces centered toward the spot where She stood. I watched as She twirled furiously in the wind and in a matter of seconds, She was gone. The winds died quickly to a gentle breeze. The brook which had been so deathly still, quickly burst forth with new life. All was as it had been.

It was just after daybreak, and the promise of a new beginning was well underway. I sat on the cobblestone bridge to contemplate with awe and wonder the night's events. I felt exhilarated, happy and humbled all at once! I had been visited by the She, The Stirrer of the Cauldron. I had been devoured and rebirthed again from Her body! I was newly alive with the mysteries she had unfolded to me! I finally understood! I jumped up from my seat and blew a kiss to the Triple Goddess in thanksgiving, then happily skipped across the bridge.

As I neared the path toward home, the sheep were being let into the meadow for their morning repast. One of them had strayed from the flock and seemed to be coming in my direction. I walked toward him in an effort to herd him back to the others, and as I grew near, he raised his head and looked at me. Stroking him gently, I looked into his eyes and saw a strange look - an odd look - a look of anticipation and wariness.

-Kalioppe-

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IMBOLG RITUAL

Two women are selected to represent the Maiden and the Crone. the Priestess will represent the Mother.

The members of the group should bring with them the candles which they will use for the year for blessing.

The altar is at the Northeast and is covered with a white cloth. Evergreens are used as decoration. A basket filled with tiny bundles of straw or wheat rests on the altar [there should be one bundle for every person participating in the ritual], as well as two (2) white candles. A black ribbon at least twelve (12) inches in length is placed in the basket. A single white flower tied with a white ribbon (to symbolize Bride) and the wand rest together in front of the altar. Four (4) white candles stand between the quarter candles. The cauldron is placed at the South, and a white candle is situated inside. A dark colored scarf or shawl (for the Crone) and a bouquet of flowers (for the Maiden) are on the altar, as well as a single white taper (for the Mother).

Full Circle is cast.

The two women prepare "Bride's Bed." The MAIDEN and the CRONE pick up the flower and the wand respectively, and take them to the center of the Circle. They place the flower and the wand side by side in the center of the Circle, with the heads toward the altar. They place the altar candles on either side of the "bed" and light the candles.

The two women and the Priestess stand around the bed and say together three times:

The Maiden comes to bring us light! The Winter dies, and all is bright! The frozen ground shall disappear - And all shall sprout, for Spring is near!

The Priestess now summons the two women, and the three of them stand in front of the altar, assuming their Triple-Goddess roles. The MAIDEN kisses the Priestess (MOTHER) on both cheeks and hands her a white candle. The CRONE lights the MOTHER's taper. The CRONE stands to her left. The MAIDEN drapes the shawl over the CRONE'S head and shoulders. The MAID stands to the MOTHER'S right and picks up the bouquet of flowers. The PRIESTESS says:

Behold the three-fold Goddess; Maiden, Mother, and Crone; She is one - yet She is three Together and Alone Summer comes not - without Spring Without Summer, comes no Winter chill; Without the Winter, Spring isn't born The Three, life's cycles, fulfill!

The Charge of the Goddess is then recited. After the recitation 2421

is finished the Priestess says:

Now let us celebrate Imbolc!

The MAIDEN picks up the besom and makes her way SLOWLY deosil around the inside edges Circle, ritually sweeping it clear of all that which is old, useless and unnecessary. MOTHER and CRONE walk behind her in stately procession. While sweeping, the MAID says:

With this besom filled with power Sweep away the old and sour Sweep away the chill of death As Winter draws its last cold breath Round, round, round about Sweep the old and useless out!

The Maiden replaces the besom and the women resume their places in front of the altar. The MAIDEN picks up the basket of straw bundles and presents each member of the group with one. The CRONE goes to the South, kneels before the cauldron and lights the candle inside. She explains to the group that the bundles of straw which they have been given are symbolic of Winter and Death, but also that any negativity with which they are charged will be burned along with it. A few moments of silence are allowed so that each person may charge their bundle with their own negative thoughts, habits and shortcomings. The CRONE then collects the bundles, walking widdershins. She then ties the bundles together with the black ribbon, lights the "community straw man" and places him in the cauldron to burn, saying:

Thus we melt the Winter! And warm the breath of Spring! We bid adieu to what is dead, And greet each living thing. Thus we banish Winter! Thus we welcome Spring!

The Rite of Cakes and Wine is appropriate at this time. All members have libation, sit and relax and visit amongst themselves.

When libation is finished, the MAIDEN collects candles from the coveners to be blessed for use during the coming year, placing them in a basket. The basket is placed on the altar. The PRIESTESS says:

I bless thee creatures of wax and light Casting out all negativity Serve your purpose, flaming bright Infused with magic, you shall be

Instruments of light and strength Wick and wax though you may be I give you life of needed length To aid in creativity!

In the Names of the Lord and Lady, so mote it be! 2422 The candles are then redistributed to the coven members. The Priestess says:

As we close this celebration of Imbolg, let each of us find joy in the power of the returning Sun! As each new day dawns and the light of day becomes brighter and stronger, remember that your inner light should burn as brightly. Feel the changes in the earth around you, as the chill of Winter recedes and all sprouts in the greeness of fresh, new life. Remember the wonder you felt as you awakened from Maidenhood to Womanhood - from Boyhood to Manhood. Relive the joy of that awakening and heal any emotional scars you may have! Breathe deeply of the harmony of the Earth's new life and and rejoice in your own!

Dearest Bride, Maiden of all that is fresh and new, we warmly thank you for attending our Rite of Imbolc. As this Circle is dissolved, we ask that you guide us in our new beginnings and inspire us with the fresh creativity that you bring to all life.

Routine dissolution.

Outdoor libation to the Lord and Lady.

-Kalioppe- 812 Courtney Sikeston, MO 63801 ................................................................................ 2423

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This ritual was written at a time when I did not have a qualified Priest in my group. However, it may easily be adapted for those groups in which the Priestess and Priest work together. It may be just as easily adapted to solitary work.

SAMHAIN RITUAL

Place an apple and pomegranate upon the altar. There should also be a "planted" pot of earth for each participant - these may be arranged on the altar as well, if there is ample space. Instruments of divination may be placed within the Circle perimeter for use during the ritual if you wish. Arrange the altar as usual and decorate with Autumn leaves, pumpkins, etc.

The Circle is cast and purified the Circle in the usual manner. Dancing around the Circle in a shuffle step (deosil), all chant three times:

The Moon is bright, the Crone is old The body lifeless - the bones so cold We all live and pay our dues To die in ones and threes and twos.

Death, dance and play the harp Piercing silence in the dark The Woman's old with withered limbs Death beckons Her to dance with Him

As She accepts the Dance of Death The Earth is cooled by ghostly breath To lie in dormancy once more To have Her strength and life restored

Go to the Western Quarter and draw an invoking pentagram with the athame to open the gate. Then evoke the dead by saying:

All ye spirits who walk this night - Hearken! Hearken to my call! I bid you in our Circle join! Enter! Enter - one and all!

Come ye, spirits of the dead: Be ye spirit of plant or pet Or human being who still roams! Into this Circle you are let!

Speak to us of things unknown! Lend your energies to this rite! To speed your journey, we have joined On this sacred Samhain night!

All ye spirits who walk this night - Hearken! Hearken to my call! I bid you in our Circle join! Enter! Enter - one and all!

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Bestow blessings upon the dead, saying:

Oh Mighty Pan of the Summerlands: Guardian of the beloved dead We pour forth love on those you keep Safely, in your peaceful stead We bless those who have walked the path That someday, we as well, shall rove We offer peace unto their souls While resting in your arms, below

Now is the time for divination (Ouija Board, pendulum, cards, etc.) and communication with those who have gone on before us. Allow plenty of time for this. [Note: I have found that it is helpful to have a tape recorder handy within the Circle for recording any communications that may be "channeled" during this time. Some people disagree with this suggestion, saying that the metal of this electronic device causes scattered energies in the Circle; however, if the recorder has been cleansed and purified as the rest of the ritual tools, the problem seems to be resolved.]

When the divinatory processes are completed, the Priestess goes to the Western Quarter and draw the banishing pentagram, saying:

Blessings be upon thee, oh wondrous Spirits of the Summerlands. We humbly thank thee for your presence in our Circle and honor you in celebration this sacred night. We beseech thee, oh Pan, keeper of the sacred dead, embrace once again those souls within your keep and hold tightly to your breast those which have been lost and wandering. Grant them safe passage to the Summerland, where they may rest peacefully in your strength until they are refreshed and reborn again in perfect love. We bid thee all a fond farewell. So mote it be!

The gate is now closed.

The Priestess goes to the altar and hold up the pomegranate, saying:

Behold the pomegranate, fruit of Life ...

The athame is plunged into the pomegranate, splitting it open to display the seeds. She says:

Whose seeds lie in the dormancy of Death!

The Priestess eats one of the seeds, saying:

I Taste the seeds of Death.

The pomegranate is then passed hand to hand through the participants of the ritual, each eating a seed and saying to the next person, "Taste the seeds of Death."

The Priestess then holds up the apple, saying:

2425

Behold the apple: fruit of wisdom, fruit of Death...

She then cuts the apple crosswise, saying:

Whose symbolism rewards us with life eternal!

She holds up the apple, displaying the inner pentagram, and says:

Behold the five-fold star - the promise of rebirth!

Consecrate the fruit and wine. Each person then tastes of the apple and sips the wine, saying to the next person:

Taste the fruit of rebirth and sip from the cup of wine of Life.

After libation, the Priestess presents each member of the group with a small pot of earth, planted with three seeds [preferably rue or lavendar]. She briefly explains to the group that this is the season of the seed - it is a time of dormancy, but also a time of re-generation for growth. Further, as the seed rests in the earth, they should also take time to rest and re-evaluate their lives, metaphorically planting only those values which will enrich and enhance the growth within the Divine Self. She then instructs them to name the seeds within their pots with three values they wish to incorporate into their lives, knowing that as the seeds sprout with new life, their lives will be new, as well.

After the presentation, all join hands and hold them skyward.

PRIESTESS Thus is the Circle of Rebirth. All pass from this life through the great god, Pan But through My love you are all reborn In the cycles of nature - through the Cosmic Plan.

In living we die - in dying we live The fruit is first seed, yet seed comes from the fruit In the mystery of life and death and rebirth The Circle turns ever, and I am its root.

ALL RESPOND The Sun conceived in Darkness, cold In the Shadow of Death, a Life unfolds A shred of Light begins to burn From Death comes Life - the Circle turns.

Dismiss Quarters and Dissolve Circle.

PRIESTESS The rite is ended.

ALL Merry meet and merry part and merry meet again!

Outdoor libation to the Lord and Lady, and the spirits of the dead.

-Kalioppe- ................................................................................ 2426

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A BRIEF ASSESSMENT OF NEOPAGAN THEOLOGY (As offered by Cyprian at the Pan-Pagan Festival August, 1980

CREATION...

Physicists currently interpret physical creation, that is, the universe as we know it, as having occurred within a time span o about three minutes...the "Big Bang." Our physical universe is thought to have been created with the explosion of a hyper-dense particle which contained every bit of matter and energy that now exists in the universe, including the matter which forms our living bodies as we meet here today. This hyper-dense super molecule also is thought to have been quite small. Dr. Leon Friedman, director of the FermiLab near Chicago, has indicated it may have ben no larger than a basket ball. Into this "ball" was jammed all matter and all energy in our universe. It remained there until some creative force, some creative urge, disrupted the status of this primal "egg" and set into being the universe as we know it. this event occurred with the so-called "Big Bang," echoes of which have been detected by scientific instruments.

Our interpretation of the nature of this creative force or creative urge is opposed to that of Judeo-Christianity in that we perceive it as feminine...they see it as masculine. We hold that pre-creation was feminine and this divergence in concept of first Things, creation, forever separates our Neopagan world-view from the Judeo-Christians. Briefly consider this, and you may want to dwell upon it later, our Goddess, of Her own will, receives Her consort, the God whom she created, and from Their union our creation is ever revived and sustained. The Christian reviver and sustainer, on the other hand, was conceived in a most singular manner. The omnipotent God sent a neuter third party messenger, and angel, to announce to a virgin that she was pregnant with the child, Jesus. So there. Zap! What a put-down! What revival and sustenance can we find in such a sterile and asexual concept? Even masculine old Zeus copulated with human females so at least somebody got some fun out of the process! What we Neopagans find difficult to understand is why Judeo-Christianity so vehemently turned its back on sex and not just sex as a physical act but also sex as a gender, specifically, sex as a feminine gender.

When we seek to deal with Creation we also must situate our place as human beings within the totality of Creation. The orthodox Judeo-Christian view gives humans a special place within Creation; that is, that we are not part of general creation but a special creation..."Man was created in the image of God"...and the rest of creation is our plaything..."Yours is the earth and everything on it." There is no need to expound upon our rejection of these two fundamental points: of course we are not created in any special way, any more than is a rock or a tree or a raccoon or a galaxy, nor do we have dominion over anything. We are a part of general creation along with every other particle of matter in the universe.

I hope you grasp the vast difference this makes; it forever separates us from the Judeo-Christian heritage and it s a gulf 2427

that cannot be bridged. They must forever consider themselves special and we must forever consider ourselves general and one with creation. And it is given to us to look at a grain of sand and in that grain see the sum total of creation and to see ourselves as part of it and to gibe thanks for the creative force of the Goddess and Her consort that sustains this creation.

CHAOS...

With Chaos, as with so many other concepts, we must think on at least two levels, the physical and the mythical, to come to any sort of understanding of ourselves and what we really believe about our place in creation. And it is this belief, this understanding that is the ultimate determination of how we live as human beings upon this beautiful Earth. That is what we Neopagans are trying to do right now: learn to think differently that Western man has thought in nearly two-thousand years in order that we may live in a renewed relationship with creation. It is an exciting adventure.

Before there was form, there was Chaos. We may well suppose Chaos represents the disordered formlessness of matter and energy in that initial "Big Bang" of the primordial egg in those first three minutes when creation began. Mythologically, we see this formlessness as before the Earth and Sky were separated, as before the four elements, actually the four states of matter, had coalesced into their separate forms. The myths speak darkly of this time, of the births of the Titans, Cyclops and 100-handed monsters, of a father who devours his own young...what better way to represent Chaos!

We may assume, too, we have our own dark and personal counterpart to this primal Chaos. Is it that black win that whips at the raveled edge o sanity? I believe our ancestors felt far more keenly than we can understand in this present age a constant fear that what order they had managed to being to their lives, indeed, what order they could see in creation around them, would suddenly collapse and they would be plunged into chaos and madness. Greek myths are redolent with stories of madness and possession. Even great Heracles fell victim. It is no wonder, then, the gods of chaos are said to have been chained beneath the Earth, castrated, even devoured. But they still live, they still can escape. Brrr!

And to some degree, escape they have from time to time. How else can we account for the chaos of war, of a Hitler, a Napoleon, a Viet Nam?

Modern psychology recognizes the chaotic madness that dwells in all of us, ever ready to pounce and destroy. We may think of it as a chained and raging primal demi-god, that psychologists probably use more scientific language but when that chain snaps, the result is the same; concentration camps, starvation, and on and on. History is too full of such dismal lists. There is no need to go on with a recitation or horrors.

But that does turn us at once to the next topic...the consideration of evil. 2428

EVIL...

Every religion, great and small, has had to wrestle with the problem of evil because evil poses a fundamental question: how can an all-omnipotent god who is all good permit evil to exist?...and this is whether you interpret evil as some dark malevolent Satan or whether you see it as death camps, war, starvation or whatever.

Judeo-Christian theologians have wrestled with the problem of evil since the very beginnings of the Judeo-Christian faith. When boiled down, all the more reasonable answers go something like this: The all-powerful God permits evil to exist so that man, who is created in God's image, may have a choice between good and evil. Ultimately, in the Last Days, evil will be defeated and woe betide those who made the wrong choice! At first glance this seems satisfactory but we Neopagans cannot accept it because it sets man apart, as being different from the rest of creation. This is absolutely contrary to what we believe. We hold that man is VERY MUCH a natural part of creation and we have no special place in it. We have no more choice between good and evil than the stars or a bumblebee.

To the non-Pagan, then, who asks us to explain the existence of evil we must give a two-fold reply: one, we are not special creatures so we cannot truly know what evil is or if it even exists; that which we perceive with our limited faculties as evil may not be evil at all within the creative scheme. Two, our three-fold Goddess is possessed of a dark visage, the Hag, which we no more understand than we do the Lusting Nymph or the Loving Mother-Creator. The Hag, the Old Woman who lays us out and prepares our remains for the journey to the Land behind the North Wind, is no "Satan" but an integral part of the creative process, which we see as our three-fold Goddess.

If we are pressed hard enough, at the end we must say a Hitler, a Vietnam war, a starving child are all part of the creative process although we cannot pretend to know exactly how or why.

We must confess, too, that a statement we simply don't know and cannot know the nature of evil is easily interpreted as a cop-out. This is not rue in our case, though, because we do not believe in special creation, that is, man is not a special creature molded in the image of the Creator and sharing the Creator's mind. No, man is simply a part of the overall creative urge and therefore it is not given to us to know good and evil anymore than it is to my two cat friends, Buzz and Fang.

But the problem of what we think of as evil is not resolved by casting it aside with a simplistic explanation we are not given to know what it is...although we Neo-Pagans, I think, pretty generally agree this is a true statement. But just because it is true does not put the question to rest. There is another approach, however, and this approach to the problem makes a lot of ultimate sense for us Neo-Pagans.

As stated earlier, the astro-physicists and we agree on the probable pre-creation existence of a super-molecule or, in 2429

mythical terms, a "world egg." This egg exploded to create the universe, Creation, as we know it. If we accept this cosmology, and it makes sense with our mythos, then we must also accept the fact there is only a finite amount of matter and energy in creation. There can be no "new" matter or energy, only matter and energy that have been recycled. And were not only matter and energy re-cycled and interchanged then we would run out of matter and energy and creation would reach a state of status wherein matter and energy were forever locked in cold sterility. Don't we, in fact represent this constant play-interplay of matter and energy as the reviving and renewing union of the Goddess and Her consort?

Even more germane to our problem of evil; may that which we perceive so dimly as evil actually be an essential part of this re-cycling of matter/energy? If so, then we have the key example of our Wiccan/Neopagan belief in BALANCE. That is, creative forces must be balanced by destructive forces in order to preserve the interplay between matter and energy...and we represent this by the copulation of the Goddess and Her consort.

Perhaps we shouldn't fear our Goddess as Hag nor run in fear when Pan tosses his horns and roars. Perhaps dimly we can understand life and death, construction and destruction, the coming together and the tearing apart, are necessary to sustain Creation. SIN...

The true nature of sin generally is misunderstood in Western society and has been for many centuries...one is tempted to suspect, by design. Sin does not involve right and wrong or good and bad; these are moral and ethical concepts. Sin concerns itself with man's deliberate and willful separation from God and man's disobedience of the Law. The Law is that agreement established between man and God: "I'll do this if you'll do that." Although all the major religions and even the so-called primitive religions deal with concepts which my be equated with sin, only Christianity has developed sin to a fine art...indeed, it may be the single pivotal idea which not only separates Christianity from our Paganism but also from the rest of the religious world. Obviously, the "sin and guilt" trip has paid pretty good dividends within the Judeo-Christian heritage. But these dividends have been garnered at a terrible, terrible price.

We Wiccans and Neopagans may be almost alone in rejecting the concept of sin. Yet, we must reject it if we are to follow logically our view of creation and our place in it. Put it together this way; can a tree sin? no, it can only be a tree; can your cat sin? no, he can only be a cat; can a human sin? no, he can only be a human. In other words, none of us can be wither more or less than our creation. Now, remember what we said about general creation. If we accept this idea of general creation, that we are no different from the other life around us, then we are just as incapable of true sin as the tree or the cat, we can only be what we are...human. To accept the idea of sin means you must also accept the idea of special creation, that our human race is somehow special and god-like and therefore is capable of sin, and if you think so then you are in the wrong pew. 2430

It seems almost blasphemous to me to think our Goddess would in some way create us flawed and imperfect...creatures somehow able to deny our own creation...did She create the tree imperfect, or your cat? Then why should we be??? We are created as humans to be humans and we should find joy in that fact, not sin.

This is the great freedom of Wicca and Neopaganism; that we are free of sin and its guilt trip...that we are left with the admonition that all joy, all mirth, all pleasure are our Goddess' rites.

Fully stated, our Rede declares, "An' it harm none, do what thou wilt shall be the whole of the Law."

Law, in this usage and as we've mentioned, refers to the relationship between Man and god and this Rede, then, is in total keeping with our contention that man is not special creation but has just the same relationship to divinity as does any other part of creation.

If you have trouble dealing with this, then you are confusing sin and ethics. And ethics is our next topic.

ETHICS...

Unlike sin, which is a religious concept and which may be considered as a constant from one age to another...that is, willful separation from God must be the same for any time and place...ethics involve a moral choice between what is deemed right and wrong and with this we come to the realization that which is right in one time and one society, is wrong in another. Thus, the moral and ethical standards of, say, 18th century England and 20th century America hardly are congruent despite a common heritage.

But it is at exactly this point that we Wiccan/Neopagans have introduced a novel idea: a moral and ethical constant:

"Eight words the wiccan Rede fulfill; An' it harm none, do what ye will."

Now, you and I are fully aware that outsiders first learning of our Rede smirk behind their hands and conjure in their minds all sorts of images or orgies and such. Well, I've been a Crafter for thirty years and more, and I've yet to attend a Craft orgy. so, if any of you are planning on throwing one, I wish you'd invite me, and do hurry before I get too old to enjoy it!

All of which is by way of saying the Rede is widely misunderstood. It simply sounds too much like an unbridled license for hedonism. Of course it is not. But to seek its true meaning we must first go back a few centuries.

the earliest known literary reference to our Rede, "Do what ye will," appears in that marvelous Renaissance satire, Gargantua, written by the French doctor-monk, Francios Rabelais, in 1534. In Book I, a certain monk is very helpful to Gargantua in winning a battle and Gargantua offers him several rich abbeys as reward 2431

but the monk rebukes Gargantua, saying, "For how shall I be able to rule over others that have not full power and command over myself?" The monk then asks Gargantua to found an abbey like no other and thus is established the Abbaye de Theleme and the rule of the order is, "Fay ce que voudras"...Do what thou wilt. And this is no libertine license but it is an essential and straightforward clue to our understanding of the Rede.

The second clue to our Rede occurred during the summer of 1918 when Aleister Crowley painted on the Hudson River cliffs south of Kingston, New York, this slogan: EVERY MAN AND WOMAN IS A STAR! DO WHAT THOU WILT SHALL BE THE WHOLE OF THE LAW

Crowley, a man of great scholarship and magick, had recognized the truth expressed in Rabelais and taken it a step further, which Rabelais could not have dared. (Rabelais' printer was burned at the stake for heresy.)

Now, keep in min the Law refers to the relationship established between man and his creation/divinity. All religions have this relationship spelled out as their Law and this Law usually is employed to establish the ethical/moral relationship relationship between men because it is also the ethical/moral relationship between man and God. One, then, is used to justify the other. Thus, there was the attempt to trap Jesus between the religious Law and the moral law but he very handily fielded the question by answering:

"Thou shalt love the Lord thy God with all thy heart, and all thy soul, and all thy mind. This is the first and great commandment. And the second is like unto it; thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets."

And as Jesus recognized a new Law so Crowley saw in Rabelais' "Fay ce que voudras" a further interpretation of the Law and he expressed it in red paint on the Hudson River cliffs.

At this point is is possible, even tempting, to go off on some very fine semantic nit-picking but that is not our purpose and it would be counter-productive because we are simplistic religionists and such goings on would be like trying to determine how many elementals can dance on the point of an athame and it would only serve to muddy some already confused thinking. Instead, let me offer two very broad brush strokes based on the clues already offered. If these are helpful, then I am more than rewarded; if they are useful thinking tools, then I am twice blessed! So here goes:

When Gargantua's helpful monk refused the offer of rich abbeys, saying, "For how shall I be able to rule over others that have not full power and command over myself?" he established the first part of our understanding of the Rede. Unless and until such time as you are able to exert your own will over yourself, "full power and command," then our Rede, "Do as ye will," has very 2432

little meaning because you can't truly will anything, and you are no more than a plaything for every wind that blows. Hardly could you have rule over others. Thus, the first part of the monk's statement, "For how shall I be able to rule over others," has within it the implicit meaning of the first part of our Rede, "An' it harm none." what the monk is saying here is, "How can I be responsible for someone else until I can be responsible for myself?" It would be interesting to further press this declaration because it stands in contradiction to some classical Judeo-Christian concepts concerning man's responsibility to God. And that, no doubt, is the reason Rabelais did not do it. Remember what happened to his printer!

However, Crowley did press the issue another step. If self-responsibility is the Law, then Man is responsible for himself and God is responsible for Himself. So, the interplay between God and Man suddenly is changed; god must be God and man must be Man. And now we are back to where we said we were in our brief discussion of sin...Man can only be man, he can be nothing else. But he is responsible for that.

I hope all of us see in some way the very deep and even mystical and certainly always constant ethical demands placed upon us by our Rede. The Rede is demanding but it yields freedom from the chronic guilt of the past twenty centuries. And it does not leave us the luxury of a cop-out, be it God, Satan, Karma, Fate or a white mule beside a red barn (the mule counts two points).

WORLD VIEW...

In this topic I use the term "World View" to mean how we, as Neopagans, see the material creation around us. I know I already have intimated a great deal about this in previous topics but there is such a fundamental difference between us and the rest of Western society that I believe we must deal with it more directly. To do this, we will work from two premises:

1. That Christianity has taught, objectively and subjectively, material creation somehow is "bad, sinful, evil and corruptive" as opposed to the so-called pure spiritual creation. that the Earth, a material creation, is only a way-station toward some higher spiritual creation, be it heaven or hell, and that this earthly creation eventually will be destroyed come the Millenia/Last Judgement as it must be because it is "sinful" and corruptive of spiritual man.

2. That Neopaganism teaches there is no division between material and spiritual creation and neither can be considered inherently good or bad, pure or corruptive. that the Earth is our home, our only home, and is not some battle ground designed to determine our future existence in a spiritual heaven or hell.

There are deep-rooted implications behind these two differing points of view. In the first case, because the material creation in which we live and are "tested" is somehow inferior and sinful and is only a way-station en route to a "higher" spiritual creation then we are free to despise and abuse this material creation as we see fit. "Yours is the Earth and everything in 2433

it." Love Canal, then, has a perfectly sound and reasonable Judeo-Christian premise. However, in the second case, if we, as part of general creation, abuse our Earth, we are abusing ourselves, exactly as Love Canal had demonstrated. And we must at the end finally admit the ecological frustration and fury of this age is because the whimpering ecologists and the Sierra Club have no theology to guide them...only guilt. The Judeo-Christian trip all over again. I'm sure we stand in a much better position.

But don't make the mistake of thinking planetary plunder is an invention of the 20th Century and its technology...far from it. Man has abused his Earth since pre-historic times. Primitive farming and herding practices are among the most destructive ecological force know. The stripping of the Mediterranean Basin is ample proof. So is the collapse of the one great Mayan civilization and the fact that once heavily forested Scotland was forced to import timber for the Baltic as early as the Middle Ages. Indeed, we might well argue the concept of a "sinful" material creation with its implicit license to ravage had to be invented to excuse the earthly pillage that had been going on for several thousand years.

REINCARNATION...

I sometimes refer to reincarnation as "the secret belief" because any number of Christians have admitted to me they believe in reincarnation as opposed to orthodox Christian teaching or had had experiences which can only be interpreted as a reincarnitave experience. whether these people actually understand what reincarnation really is may be open to question.

At the outset, then, let's establish the very essential difference between reincarnation and resurrection, as taught in Christian doctrine. Resurrection means at some future time, the Millenia, the Last Judgement, etc. you will be pulled from the grave intact in your present body and you will be in full awareness of yourself and your previous earthly life; that is, you will retain your personal identity. thus, with your present body and personal identity you may be meaningfully rewarded in Heaven or amply punished in Hell. Heaven and Hell have no meaning and no promise or threat unless these conditions of body and identity are met. What good would it be to punish or reward a disembodied spirit with no knowledge of what it was being praised or punished for?

Our concept of reincarnation does not meet either of these criteria. Reincarnation, unlike resurrection, does not automatically imply ultimate survival of the physical body and retention of personal identity. So, any discussion of a Pagan heaven or hell is simply meaningless.

What reincarnation says is survival of life-energy and life-energy has no one body and no one identity. One of the best examples to illustrate this concept of reincarnation is the later stage of the Osiris-Horus myth. In this myth, Osiris is killed by Seth but he is reincarnated as the child Horus and, in various forms, the myth repeats. There is no indication Horus ever 2434

remembers himself as Osiris. thus it is with us, sometimes we have a sort of "leakage" across this reincarnation insulator and, with some exceptions, the best we ever get are only picture-postcard glimpses of our previous life-energies.

ESCHATOLOGY...

Eschatology is only a fancy word for the study of "last things"...that is, death, the Last Judgement, and so forth. For us, eschatology must have an entirely different meaning because we really have no "last things." We are involved in cycles, not beginnings and endings. As Pagans we must view the entire continuum of matter, energy, life force and even time itself as circular. We do not see these things as a piece of string with a beginning and an ending but as that same piece of string tied together to form a circle...our Circle...a repeating cyclical process.

Although definitive physical proof still is lacking, there is a growing belief among some astronomers and astro-physicists that the expanding galaxies of our creation will one day stop their head-long flight and by mutual gravitation slowly and then faster and faster plunge back together again to form a new primal super-molecule world egg. From there, it is only reasonable to assume the creative urge of our Goddess once more will explode this primordial egg to begin a fresh creation.

And, thus, we have come full circle. ................................................................................ 2435

---

PAGAN MUSINGS

[Tony Kelly of the Selene Community in Wales wrote this piece in l970. It was published in l97l in the British edition of The Waxing Moon under the title "Pagan Movement." Under the title "Pagan Musings" it has passed from hand to hand and group to group all over the United States. Tony Kelly was one of the founders of the Pagan Movement in the British Isles, which, with the Pagan Way in the United States, began as a single group of researchers into ancient goddess cults. They later divided, agreeing that each country required a different approach in bringing back Paganism.]

We're of the old religion, sired of Time, and born of our beloved Earth Mother. For too long the people have trodden a stony path that goes only onward beneath a sky that goes only upwards. The Horned God plays in a lonely glade for the people are scattered in this barren age and the winds carry his plaintive notes over deserted heaths and reedy moors and into the lonely grasses. who know now the ancient tongue of the Moon? And who speaks still with the Goddess? The magic of the land of Lirien and the old pagan gods have withered in the dragons breath; the old ways of magic have slipped into the well of the past, and only the rocks now remember what the moon told us long ago, and what we learned from the trees, and the voices of grasses and the scents of flowers.

We're pagans and we worship the pagan gods, and among the people there are witches yet who speak with the moon and dance with the Horned One. But a witch is a rare pagan in these days, deep and inscrutable, recognizable only by her own kind, by the light in her eyes and the love in her breast, by the magic in her hands and the lilt of her tongue and by her knowledge of the real. But the wiccan way is one way. There are many; there are pagans the world over who worship the Earth Mother and the Sky Father, the Rain God and the Rainbow Goddess, the Dark One and the Hag on the mountain, the Moon Goddess and the Little People in the mists on the other side of the veil. A pagan is one who worships the goddesses and gods of nature, whether by observation or by study, whether by love or admiration, or whether in their sacred rites with the Moon, or the great festivals of the Sun.

Many suns ago, as the pale dawn of reason crept across the pagan sky, man grew out of believing in the gods. He has yet to grow out disbelieving in them. He who splits the Goddess on an existence-nonexistence dichotomy will earn himself only paradoxes, for the gods are not so divided and nor the magic lands of the Brother of Time. Does a mind exist? Ask her and she will tell you yes, but seek her out, and she'll elude you. She in in every place, and in no place, and you'll see her works in all places, but herself in none. Existence was the second-born from the Mother's womb and contains neither the first-born, nor the unborn. Show us your mind, and we'll show you the gods! No matter 2436

that you can't, for we can't show you the gods. But come with us and the Goddess herself will be our love and the God will call the tune. But a brass penny for your reason; for logic is a closed ring, and the child doesn't validate the Mother, nor the dream the dreamer. And what matter the wars of opposites to she who has fallen in love with a whirlwind or to the lover of the arching rainbow.

But tell us of your Goddess as you love her, and the gods that guide your works, and we'll listen with wonder, for to do less would be arrogant. but we'll do more, for the heart of man is aching for memories only half forgotten, and the Old Ones only half unseen. We'll write the old myths as they were always written and we'll read them on the rocks and in the caves and in the deep of the greenwood's shade, and we'll hear them in the rippling mountain streams and in the rustling of the leaves, and we'll see them in the storm clouds, and in the evening mists. We've no wish to create a new religion for our religion is as old as the hills and older, and we've no wish to bring differences together. Differences are like different flowers in a meadow, and we are all one in the Mother.

What need is there for a pagan movement since our religion has no teachings and we hear it in the wind and feel it in the stones and the Moon will dance with us as she will? There is a need. For long the Divider has been among our people and the tribes of man are no more. The sons of the Sky Father have all but conquered nature, but they have poisoned her breast and the Mother is sad for the butterflies are dying and the night draws on. A curse on the conqueror! But not of us, for they curse themselves for they are nature too. They have stolen our magic and sold it to the mindbenders and the mindbenders tramp a maze that has no outlet for they fear the real for the One who guards the path.

Where are the pagan shrines? And where do the people gather? Where is the magic made? And where are the Goddess and the Old Ones? Our shrines are in the fields and on the mountains, in the stars and in the wind, deep in the greenwood and on the algal rocks where two streams meet. but the shrines are deserted, and if we gathered in the arms of the Moon for our ancient rites to be with our gods as we were of old, we would be stopped by the dead who now rule the Mother's land and claim rights of ownership on the Mother's breast, and make laws of division and frustration for us. We can no longer gather with our gods in a public place and the old rites of communion have been driven from the towns and cities ever deeper into the heath where barely a handful of heathens have remained to guard the old secrets and enact the old rites. there is magic in the heath far from the cold grey society, and there are islands of magic hidden in the entrails of the metropoles behind closed doors, but the people are few, and the barriers between us are formidable. The old religion has become a dark way, obscure, and hidden in the protective bosom of the night. Thin fingers turn the pages of a book of shadows while the 2437

sunshine seeks in vain his worshippers in his leafy glades.

Here, then, is the basic reason for a Pagan Movement; we must create a pagan society wherein everyone shall be free to worship the goddesses and gods of nature, and the relationship between a worshipper and her gods shall be sacred and inviolable, provided only that in her love of her own gods, she doesn't curse the names of the gods of others.

It's not yet our business to press the law-makers with undivided endeavour to unmake the laws of repression and, with the Mother's love, it may never become our business for the stifling tides of dogmatism are at last already in ebb. Our first work, and our greatest wish, is to come together, to be with each other in our tribes for we haven't yet grown from the Mother's breast to the stature of the gods. We're of the earth, and sibs to all the children of wild nature, born long ago in the warm mud of the ocean floor; we were together then, and we were together in the rain forests long before that dark day when, beguiled by the pride of the Sky Father, and forgetful of the Mother's love, we killed her earlier-born children and impoverished the old genetic pool. The Red child lives yet in America; the Black Child has not forsaken the gods; the old Australians are still with their nature gods; the Old Ones still live deep in the heart of Mother India, and the White Child has still a foot on the old wiccan way, but Neanderthaler is no more and her magic faded as the Lli and the Archan burst their banks and the ocean flowed in to divide the Isle of Erin from the land of the White Goddess.

Man looked with one eye on a two-faced god when he reached for the heavens and scorned the Earth which alone is our life and our provider and the bosom to which we have ever returned since the dawn of Time. He who looks only to reason to plum the unfathomable is a fool, for logic is an echo already implicit i the question, and it has no voice of its own; but he is no greater fool than he who scorns logic or derides its impotence from afar, but fears to engage in fair combat when he stands on his opponent's threshold. don't turn your back on Reason, for his thrust is deadly; but confound him and he'll yield for his code of combat is honorable. so here is more of the work of the Pagan Movement. Our lore has become encrusted over the ages with occult trivia and the empty vapourings of the lost. The occult arts are in a state of extreme decadence, astrology is in a state of disrepute and fears to confront the statistician's sword; alien creeds oust our native arts and, being as little understood as our own forgotten arts, are just as futile for their lack of understanding, and more so for their unfamiliarity. Misunderstanding is rife. Disbelief is black on every horizon, and vampires abound on the blood of the credulous. Our work is to reject the trivial, the irrelevant and the erroneous, and to bring the lost children of the Earth Mother again into the court of the Sky Father where reason alone will avail. Belief is the deceit of the credulous; it has no place in the heart of a pagan. 2438

But while we are sad for those who are bemused by Reason, we are deadened by those who see no further than his syllogisms as he turns the eternal wheel of the Great Tautology. We were not fashioned in the mathematician's computations, and we were old when the first alchemist was a child. We have walked in the magic forest, bewitched in the old Green Thinks; we have seen the cauldron and the one become many and the many in the one; we know the Silver Maid of the moonlight and the sounds of the cloven feet. We have heard the pipes on the twilight ferns, and we've seen the spells of the enchantress, and Time be stilled. We've been into eternal darkness where the Night Mare rides and rode her to the edge of the Abyss, and beyond, and we know the dark face of the Rising Sun. spin a spell or words and make a magic knot; spin it on the magic loom and spin it with the gods. Say it in the old chant and say it to the Goddess, and in her name. Say it to a dark well and breathe it on a stone. There are no signposts on the untrod way, but we'll make our rituals together and bring them as our gifts to the Goddess and her God in the great rites. Here, then, is our work in the Pagan Movement; to make magic in the name of our gods, to share our magic where the gods would wish it, and to come together in our ancient festivals of birth, and life, of death and of change in the old rhythm. We'll print the rituals that can be shared in the written work; we'll do all in our power to bring the people together, to teach those who would learn, and to learn from those who can teach. We will initiate groups, bring people to groups, and groups to other groups in our common devotion to the goddess and gods of nature. We will not storm the secrets of any coven, nor profane the tools, the magic, and still less, the gods of another.

We'll collect the myths of the ages, of our people and of the pagans of other lands, and we'll study the books of the wise and we'll talk to the very young. And whatever the pagan needs in her study, or her worship, then it is our concern, and the Movement's business to do everything possible to help each other in our worship of the gods we love.

We are committed with the lone pagan on the seashore, with he who worships in the fastness of a mountain range or she who sings the old chant in a lost valley far from the metalloid road. We are committed with the wanderer, and equally with the prisoner, disinherited from the Mother's milk in the darkness of the industrial webs. We are committed too with the coven, with the circular dance in the light of the full moon, with the great festivals of the sun, and with the gatherings of the people. We are committed to build our temples in the towns and in the wilderness, to buy the lands and the streams from the landowners and give them to the Goddess for her children's use, and we'll replant the greenwood as it was of old for love of the dryad stillness, and for love of our children's children.

When the streams flow clear and the winds blow pure, and the sun never more rises unrenowned nor the moon ride in the 2439

skies unloved; when the stones tell of the Horned God and the greenwood grows deep to call back her own ones, then our work will be ended and the Pagan Movement will return to the beloved womb of our old religion, to the nature goddesses and gods of paganism. ................................................................................ 2440

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--------------------------------------------------------------- The Pit The Lord looked askance at the Fool, who was busy making faces behind the Lady's back. "So, which of your Aspects have you enjoyed the most?" he said. The Fool looked up, wiggling his ears. "Stop that!" grinned the Lord, "I'd really like to know!" "Well.....I suppose that it would be a toss-up between Dionysus, Tyl Eulenspiegel, and Krishna, I guess. Tyl had a whopping good time, Dionysus got to be pretty much drunk, mostly, and Krishna had those sweet little milk-maids......THAT was a good time! But Coyote gets to do most everything. I guess I like Him the best." The Lord sat back against a tree, folded His hands, and smiled. "Yeah, ol' Coyote gets to do everything all right...except catch the Roadrunner," he said. "Well," said the Fool, with a lopsided grin, "I guess I'm the only One of Us that perpetually chases Myself!" The Lady turned, and, Aspecting the Nymph, dropped a large grasshopper down the Fool's back. She giggled, and ran off over the fields of Summerland. The Lord laughed, pounding His fists on the ground as the Fool jumped and twisted, trying to reach the insect. Between whoops of laughter, He said, "Did you ever figure out what 'Updoc' was?" "Shaddup!" said the Fool.

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The Fool leaned back against the brick wall of the alley and said, "I'd like to tell you a story. It seems that a man fell into a deep pit, and couldn't get himself out. He was in a world of hurt, and pretty unhappy. Pretty soon, a Subjectivist type of person came along and said, 'I feel for you down there,' but did nothing." "An Objectivist wandered by next, and said, 'It's logical that someone would fall down there.' But he just stood around looking too." "A Pharisee said, 'Only bad people fall into a pit,' and put his nose in the air and kept walking." The Fool took a drag from his cigarette and then flipped it expertly into a nearby puddle. Somewhere in the distance of the city a siren wailed. "Then, a mathematician calculated how he fell into the pit. But all he did was calculate." "A news reporter wanted the exclusive story on his pit, but was too busy interviewing everyone in sight to help." "A fanatic fundamentalist shouted, 'You deserve your pit!'" "Then a government tax-man asked if he was paying taxes on the pit." "A self-pitying person then whined, 'You haven't seen anything until you've seen MY pit!'" "Then a Christian Scientist came by, and said, 'Just believe that you're not in a pit.' But that didn't seem to help." He paused, and brushed His hair back from His eyes. After looking around that those who were listening, He continued. "An optimist said, 'Things could be worse!' But the pessimist disagreed, and said, 'Things -will- get worse!' " "A Wiccan said, 'MURPHY! You &*$%^#@,' while a New Ager jumped into the pit to share the experience." A couple of people laughed at this, a bit nervously. "A Baha'i looked over the edge of the pit and said, 'See the pit 2441

as a Spiritual Experience!' while a Moslem murmured that it was God's Will that he was in the pit." "A Satanist just laughed at the man in the pit and kept walking." "A conspiracist rubbed his hands together in glee, and said, '-They- threw you into the pit! I -knew- it!'" "A Jew said, 'Why are we -always- in a pit?' " "A Communist shouted 'Why are you in the People's Pit without permission?'" "An Alcoholic muttered to himself, 'It's not -my- fault you're in the pit.....' " "A Liberal said, 'Those Conservatives must have dug this pit!'" "A Conservative said, 'See where Liberalism has gotten you?' " "A TV Evangelist came by and promptly took up a collection from the bystanders." " Then, several well-meaning people came by, and wanted to help, but they were too busy arguing whether to throw him a ladder, or a shovel, or to hire a helicopter with a rope ladder, or to call the fire department or police to manage to get anything done." "A well-known radio cult hunter said, between requests for money, 'See! Satan threw you into the pit!'" "A doper looked blearily at him, and said, a bit incoherently, 'Far out! Got any more pit?'" "A Hindu said that the man's karma had put him into the pit, and a television news commentator shouted, 'Man in a pit! Why is the government responsible?'" But then, a Good Samaritan came along, looked at the man in the pit and at all the others standing around pursuing their own agendas, and said, quietly, 'Here are two shovels. Let's get you out of the pit.'" The Fool looked around at His listeners, grinned, and said, "He that hath ears to hear with, let him hear." He shoved His hands into his jacket, and walked away thru the puddles, idly kicking at an empty beer can.

"Pretty good!" said the Lady. "Maybe," said the Fool, "But not up to the Sermon On The Mount." "That one -was- one of Your best," She agreed. "Yeah," He said, "But even then, they ignored most of it. Oh well. Some of it caught on, at least." "It takes a while," said the Lord, "But they -are- learning." "Yes, they are," said the Fool, "But they have a long way to go yet." The Lady smiled warmly, and said, "They'll get there."

Thus it was, and so it is, and evermore shall be so!

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The Jesus Story

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The Lord and the Lady (and the Fool, of course) looked at the Men and Women, and were not pleased. "Look at that! They saw Your Sacrifice, and went and elaborated it into some kind of magic." The Lady spoke disgustedly. "Cutting out human hearts. Sacrificial Kings. Ritual burnings. Ritual torture. Blood sacrifices. Cannibalism. Blood, killing and more blood! What -do- they think they're doing?"

"I agree it's pretty grim," said the Sacred King, "But it does work, though in a very limited way. So....what can we do about it?" "I know what We can do, but it will take all of Us," said the Fool, unsmiling. "Listen up...." As he began to explain, the faces of all Three grew grimmer and grimmer, and sad beyond words.

The Fool incarnated as a Child within a Woman, who was the Mother and the Maiden. He was born in poverty, and laid in a straw bed. He grew up in a small village in a backwater nation on the edges of a great Empire. Some, a very few, knew Him and honored Him, seeing Him as the Child, truly the Child of Promise, but most simply went on with their lives, unknowing. When He was of age, He turned, and from Child became Transformer, and He began to teach. As Transformer, He went out on the dusty roads of the small, conquered nation, and taught the Way of Love. Love for -all,- not just some. He taught of the Brotherhood of Man, and of the Fatherhood of the Lord. He taught of the Way of Salvation: to love. To love the Diety, and to love your neighbor, whoever he might be. He brought a message of hope to the poor, and a warning to the opressor. Around Him, He assembled a small band of men and women, and taught them His Mystery. But one was given a role to play, and the role was Betrayer. A man asked, "Teacher, what shall we do when those that hate us strike us?" And He answered, "Turn the other cheek, and let them strike you again. Give them love in return for hate. If you must take up the sword, then do it in great reluctance, and only after you have stepped aside time and time again. Remember that I bring you not peace, but a sword, for this Path will separate you from your families and friends, and your enemies will persecute you in their ignorance." "And forgive your enemies, and those who wrong you, that you may put away your anger and live in love." Another asked, "Sensei, what of the poor?" And He answered, "The poor you shall always have with you, but give them the tools to lift themselves out of their poverty. Clothe and feed them, but give them the means of independence also." "But what of the rich, then?" said a wealthy man. "Give what you have to the poor. give them of clothing, and food, and, more importantly, of learning, for if you feed a man, then you have only given him one meal, but if you teach him to feed himself, then he may eat for a lifetime, and move from the cycle of poverty and ignorance," He said. "Lay not treasures up for yourself on earth, save that you give of that treasure to those in need, but rather lay up treasure in heaven, for it would be easier for a camel to pass thru a needle's eye than for an avaricious man to leave his earthly treasure for heaven." A Doctor asked Him, "Healer, what of the sick?" "Verily, let them be healed by the knowledge of man, and by prayer," He answered, "For whatsoever you ask in prayer, if you have faith even as small as the tiniest grain of mustard seed, what you need will be granted you. But be wary of what you ask for, for you will get what you need, and not always what you want." A woman asked, "Rabbi, what of those that follow other Teach- ers?" And He answered, smiling, "There are many rooms in your Father's 2443

house, and many fields in Heaven. And I come again, and yet again, and as there are many languages of mankind, so are there many Names for Deity. Rejoice in it, and be glad of the diversity of Deity, and do not hate those that call the Diety by other names, but rather weigh them by their deeds." And one asked of Him, "How should we pray?" And He answered, saying, "Pray in your own fashion, as you will, for all prayer is good. But if you wish, pray thusly:" "Our Father, who is in heaven, hallowed be Thy Name. Thy Kingdom come, Thy Will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our errors, as we forgive the errors of others. And lead us not into temptation, but deliver us from evil." "And if you feel this prayer should be given to the Mother, then let it be so." And a Priest shouted, angrily, "Shall God be then female?" And He answered, "The Deity is what It will be, not what you make It into. You see the Diety in your own image; if you are vengeful, then your God is vengeful. If you are full of hate, then your God is hateful. But if you have love, then you shall know the Deity's love. Listen, and be wise." A child asked, "Father, how shall we know what is right, and what is wrong?" And He replied, "Weigh it by it's fruits. If it gives a bad fruit, then it is wrong, but if the fruit is good, then eat of it and be happy." "But Brother, what of a fruit that seems to be good, yet will poison us slowly?" asked another. And He answered, "If a man die of it, then it is an evil fruit. Look you to the past, see the mistakes therein, and learn therefrom. And beware those who would lead you into error thru their own need of power over you; leave them to the trap of their own making." One of the Priests came to Him, a man enmeshed in legalism, and, thinking to trap Him said, "Teacher, What is the Law?" And He looked at the Priest and said, "Love God. Love thy neighbor. All else is commentary, and the Law of Man. Study the holy books of all faiths, weigh the good and the bad in each, and learn." And the Priest went away abashed. And a person came to Him and said, "What of magic?" "Know that your will is that of a human, and you are not omniscient. You cannot see all the results of your actions. Therefore ask 'Not my will, but Thine be done' and leave the ordering of the MultiVerse to Deity, not to human will," He replied. "Order yourself, not the MultiVerse." And two came to Him, and asked, "O Mahatma, We are of the same sex, and love each other. What shall we do?" And He looked upon them, and said, "An it harm none, do as you will. You are all the Children of the Deity, and the Deities' Love for you is greater than you can imagine." A policeman asked of Him, "But what of the Laws of Man? If these Laws of Man conflict with the Law of the Diety, what shall we do then, Padre?" And Transformer answered, "Listen and hear. Obey the Laws of Man, for these Laws have power over your body. But if there is a man-made law that is not good, then strive to change it, in peace. But if you cannot change it, then obey it. And, if you must disobey it to change it, then accept the judgements of Man's Law in good grace until it is changed. But put not your trust in Rulers, and Kings and Princes, nor in those that would lead you, be they Priest, Priestess, or any 45 2444

other Office and Position, but weigh their words carefully, that their words match their deeds, and no hypocrisy enters into them, for as your leaders you have given them power over you. And always remember that Man's Law is made for humanity, and not humanity for Man's Law." And with the policeman was a woman, who had violated the Law of Man, and had been taken for her crime. She said, "But what of me, Lord? I am to be stoned by the crowd." And He picked up a stone from the ground, looked at her, and said, simply, "Let he who is without mistakes cast the first stone at you." And He dropped His stone from His hand. And there was a silence from the crowd, and those with stones in their hands dropped them guiltily to the ground. And He said to her, "Learn from your error, go in peace, and make error no more." And he said to those that had dropped their stones, and who were burdened by their guilt, "Be not guilty, for guilt is but a warning from your conscience. Be you delivered from your hell. Learn from your error, put it from you, and err no more." "And equally, if the tree that gives a bad fruit can be taught to give a good fruit, then do so. But if it persist in giving bad fruits, then leave it." And He walked to a nearby hill, and turned to the people, and spoke thusly: "Blessed be those who are poor in spirit, for theirs is the kingdom of heaven." "Blessed be those that mourn, for they shall be comforted." "Blessed be the meek, for they shall live to inherit the earth, long after the strong, and the proud, and the warlike have killed each other in their pride." "Blessed be those that hunger and thirst after the Truth, for they shall know it." "Blessed be the merciful, for they shall have mercy shown unto them." "Blessed be the pure in heart, for they shall see the Deity all the days of their lives and after." "Blessed be those that make peace among men, for they shall be called the Children of the Diety." "Blessed be those that are persecuted for the sake of the Truth, for theirs is the kingdom of heaven." Blessed be you, when men shall persecute you, and perjure themselves against you, and lie about you, and say all manner of evil against you falsely, for your reward is great indeed." "Let your Light so shine before all humanity, that they may know the Truth of you, and learn to live in love." ................................................................................ 2445

And he placed His hand upon the head of a dog, and said, "Your Brothers and Sisters in fur are your Brothers and Sisters in truth. They are in your care, and in your hands. Treat them with kindness, and that kindness will be returned to you a thousandfold. To those that give themselves to be eaten by you offer thanks, and be grateful to them for your sustenance." "Treat your Mother the earth likewise with kindness, and all the growing things thereon will sing your praises to the Highest, and you shall eat and drink of Her fruits, and live in joy and gladness all the days of your lives. Little children, love one another!"

In truth, there was much more that He taught, and much of it is written for our study and learning, and the study of His teachings is a good and worthy thing. But the following of His teachings is a better thing, for He was who He said He was, and that is also a Great Mystery. And the Betrayer spoke to Him, and said, "Renounce this Path. It only leads to destruction. Give over to me, and I will give you rulership of all the kingdoms of Earth." And He gazed upon the Betrayer, and spoke, and said, "Get thee hence, foolish one, for I have no need of earthly treasure, nor earthly power, for all such is false, and an illusion." And on the night that He was betrayed, during a Festival that celebrated the conquered people's deliverance from tyranny, (and to choose such a time and place is also a Great Mystery and a great lesson) He took of the Sacred King, the Bread of Life, blessed and broke it, and gave it to His followers, and said, "This is My body. Do this in remembrance of Me." And then he took wine, fruit of the Mother, and blessed it, and gave it to them also, and said, "This is My blood. Do this in remembr- ance of Me." And Transformer was betrayed by the Betrayer, betrayed to the legalists and the soldiers of the occupying army, accused of sedition and taken by the Law of Man, and sentenced to die. And they fastened Him to an instrument of torture, to kill Him like a common criminal, with cruel jokes. And He was hung from a Tree. And, watching, was the Mother, and the Maiden, and the Crone, and They all three mourned Him. He turned, and was the Sacred King, and simultaneously the Fool (and that is a Great Mystery indeed) and, as He died, he said, "It is finished." And His Blood ran out upon the Earth, and worked a great magic. His body was buried in a tomb of rock, and the soldiers of the occupying army guarded it. But after three days and three nights, a greater magic was done, and He took His body again, sitting with the Lord and the Lady, and showed Himself to His followers, to show them that Death is not to be feared. And He said, "You have been bought, and redeemed, and nevermore shall you make sacrifice of blood, for this is the Final Sacrifice for all time, for all places, and for all those there are and were, and will be." "And fear not Death, for it it but a change in a MultiVerse of changes; another turning of the wheel on a road all must travel." And He shall come again, as He has throughout all history, teaching the Great Truth: that we shall love the Deity, and love our neighbor, for Love is the heart of the Law, and that Law is Love. For He is always with us and in us all.

"I don't -ever- want to go through that again!" The Fool spoke vehemently, thru tears. "I don't think you'll have to go quite -that- far the next time," said the Lady. "They'll still play their stupid games with blood, but not for very much longer." "I hope not," said the Sacred King, "But do We have to put up with that Paul fella? He's a bit of a nut-case." "If you want it to work out right, yes," said the Lady. "He may be a nut-case, but he'll spread the Word quickly, and, after a time, they'll get the idea. And from that will come the seed of My future believers." "Sorry about that," said the Fool. "I did my best, but in such a patriarchal society as that one was, I just couldn't make much headway about You." "No problem," She said. "They can deny Me all they want to, but I'm still here."

Thus it was, and so it is, and evermore shall be so!

2446

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--------------------------------------------------------------- THE SYBILLYNE TRADITION OF WICCA by Virginia Stewart, M. Ed., TP.

Our tradition is a moderate branch of Dianic Wicca, with an emphasis on equality, ecology and wo/men's mysteries. The tradition is open to women and men, over the age of 18, who have previously identified Wicca as their path. Someone under legal age must be accompanied by a parent and will not be initiated until they are of legal age. (Yes, there is a catch: few people under 21 will have studied other religions enough to have narrowed it down this much; therefore, a person without this study must spend at least a year pursuing comparative religions before they will be accepted for training.) The subject matter that each student must master prior to initiation is wide-ranging and intended to strengthen knowledge and interest in a number of areas, as well as increase the student's desire to "get involved" in the ecological/political issues which are important to them as individuals. This is not an exclusive tradition; one can be an initiate of other traditions and still participate. We have closed rituals only when the participating members desire it. Our initiation is open to initiates of other traditions (who would be asked to assist, no one gets to stand around.) Sybillynes do not have degrees, unlike Gardnerians; we have three stages. The Novice (or WIT, coined by one student -- it means "Witch in Training") is one who is actively studying, but has not yet been initiated. A Sister or Brother has been initiated and holds the title of Priestess or Priest (there is no High Priestess or High Priest.) The Chronicler is the one in the Coven or Circle who assumes the responsibility for making phone calls and keeping the Book of Shadows, but the position carries no authority. All decisions are reached by consensus, and the rituals are written and performed by various members of the group on a voluntary basis (it works, it really does). After a long period of study, in which one might specialize in a 2447

particular area, one is Ordained as a Priestess or Priest in that area; for example, one might be a Teaching Priest/ess, or a Healing Priest/ess. To become a Novice, one must ask to be taught, then show a sincere interest in the Craft and a willingness to study and learn about the various areas presented. One must also exhibit a willingness to do independent study in areas of personal interest. The Course of study is presented in two parts. The first is lecture/discussion/reading -- after which the novice must demonstrate knowledge and understanding in the following areas: I. Feminism and politics of Dianic craft A. Gaia and green magic B. balance of Male/female energies C. power over vs. power from within II. Feminist herstory/facts and theory A. Origins of the Goddess 1. prehistoric evidence 2. early myth (China, Sumer, Ur, India, Mesopotania, Egypt, Crete) 3. The patriarchal shift -- a. Theories on how it happened b. How to read around it i. Greek Myth ii. Mesopotamia/Sumer iii. Egypt c. Modern Approaches -- overcoming patriarchal repression d. The God in Dianic Wicca i. prehistory evidence/belief ii. Modern approaches III. Feminist interpretations on the origins of people A. creation Myths -- world samples B. "star" myth C. birth/genetic engineering myth D. the principles of myth writing IV. Goddess and Gods in Every Person A. Manifesting the God/dess in Everyday Life -- theory B. Archetypal Theory and how it relates to everyday life V. Magic and Physics -- Why Everything is Related To Everything A. Holographic Universe B. Gaia as a Living Being VI. The Goddess and Sexuality A. Living in our bodies is healthy B. how patriarchy/Christianity perverted sex C. healing the wounds of sexual oppression D. exercises VII. Beginning Meditation A. purpose B. some eventual goals C. visualization D. exercises IX. Psychic gifts A. How they have been suppressed B. What they are 2448

C. How to develop them D. Exercises X. Festivals A. The wheel of the Year B. Women's festivals/men's festivals C. Creating celebration for everyday life XI. Ritual tools and aspects A. Tools B. Symbols

XII. Creating Ritual A. The Structure of a ritual B. Creating Sacred space -- theory C. Elements of ritual -- possibilities XIII. Drawing a circle -- demonstration & practice A. How to form a circle B. What to do if something goes wrong C. Group dynamics

Our actual reading list is two double-columned pages, and takes about a year to get through. This is the short list, with which one must show a working knowledge.

The Spiral Dance Dreaming the Dark Truth or Dare / Starhawk Holy Book of Women's Mysteries / Z. Budapest The Holographic Universe / Michael Talbot The New Inquisition / Robert Anton Wilson Real Magic / Issac Bonewits When God Was A Woman Ancient Mirrors of Womanhood / Merlin Stone Priestesses / Norma Goodrich Women's Encyclopedia of Sacred Symbols and Objects / Barbara Walker Drawing Down the Moon / Margot Adler Iron John / Robert Bly The Hero with A Thousand Faces / Joseph Campbell

The second part of training focuses on ritual and practice, as no one will be initiated until s/he can write, perform and understand ritual; work with energy in a SAFE way, and guide meditations for the others. The following are the requirements for this level of training, in which one must demonstrate proficiency.

1. Circle Drawing 2. Healing (different types) 3. Energy Work

4. Journey to Lower World (working with totems) 5. Astral Realms (working with place of power and spirit guides) 6. 9 Inner Planes 7. Past Life Regression 8. Elements, Tools, and Aspects 2449

9. Women's Mysteries/Men's Mysteries (5 Mysteries) 10. Blessing of Tools 11. Personal Belief Systems 12. Spells and Spellwork 13. Full Ritual (writing and performing without assistance)

Written assignments

1. A 4-10 page paper explaining and analyzing the Wiccan Rede and how it applies to one's personal life (Ethics are vital)

2. A 5-10 page paper explaining one's personal belief system (it does not conform to any particular standard, but an initiate must have one; this is a spiritual tradition).

3. A 5-10 page paper explaining and analyzing the 5 Mysteries of Wicca with particular attention paid to Wo/man's mysteries, Chalice and the Descent.

4. A 2-5 page paper explaining the Three-Fold Goddess and Her Relationship to the Three-Fold God.

5. A 5-10 page paper describing one's personal ethics

6. A Book of Shadows (to be reviewed by Teaching Priestess) that includes major rituals, meditations, observations and results of spell work and energy work.

The final requirement for initiation includes the demonstration of Ritual functions of Maiden/Mother/Crone or Priest without written assistance; the demonstration of ritual writing and participation in/ directing the energy in a circle. Finally, the demonstration through daily life of a sincere commitment to the Way of the God/dess. The training period lasts anywhere from twenty-six weeks to over a year and is dependent on the completion of requirements, not number of months in training. A Novice (WIT) will be told that they may request Initiation when they have completed all requirements to the satisfaction of the Teaching Priestess. They will be told once, after that they must ask. Sybillynes do NOT recruit members. After Initiation, a Priest/ess may form a Circle (a loosely organized group that performs ritual together) or a Coven (a close-knit group with bonds of perfect love and trust). It is suggested that Circles be formed and allowed to evolve into Covens. All Initiates are encouraged to become politically/ ecologically active to whatever degree that they are able. Each group exists as an independent organization -- the job of a Teaching Priestess is to make herself unnecessary. Those who desire control over a coven or absolute authority within a coven are discouraged from attempting it within this tradition -- the labrys, our symbol, is sharp for a reason... We are also interested in tradition sharing, and can be found in the Hunter's Moon camp at CMA. Inquires can be made by leaving a message at Celebration! in Austin, or at the Magic Cauldron in Houston, for Virginia Stewart or Howard 2450

Gerber (sysop of THE WHEEL BBS in Houston). Merry Meet and Bright Blessings. --- ................................................................................ 2451

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MAIN RITUAL, UEA 20TH ANNIVERSARY

This ritual came together in strange ways. We are indebted to Tony Kelly of Celene Community in Wales who wrote the body of it in a piece called "Pagan Musings" in 1973, Kenny and Tzipora for the Wine Blessing, and Thomas Palmer of Denver for the Cakes Blessing. The Quarters calling and dismissals were written by Rowan Moonstone and revised by Bristlecone Glen. Devin Storm, Harper to Bristlecone wrote the God and Goddess Invocations, the Circle Closing, and the Crone's speech. We learned this particular version of "We All Come From the Goddess/Hoof and Horn" with the God verse from the Old Timers from United Earth Assembly and the Witches' Version of " Amazing Grace" was taught to us by Margot Adler at the America the Beautiful celebration in Colorado Springs in July of 1993. All these various parts came together into one of the most powerful rituals we have ever seen.

We give it back to the community now with love and thanks. It is our heritage and our future. We give back to the Earth that which we have been given. - Bristlecone Glen

Cast:

High Priestess High Priest Harper Grey Man Crone Quarters Callers

Props:

Cauldron Cakes & Wine Dry Ice Glow Sticks Chalice Basket Flash Paper

Quarters candles should be set up and lit before Circle. Altar Candles lit. A cauldron sits in the north. In the cauldron should be glow sticks to light it from within, a pan of dry ice, a candle, and the chalice. The Crone sits, cloaked and hooded, by the Cauldron. The Harper sits in the east, an empty stool sits beside the Harper.

Cast Circle and purify sacred space as is the custom of your circle.

Spirits of the East! Air, Breath of our ancestors Be with us in this Circle That we may KNOW we are the children of the Gods.

Spirits of the South! Fire, Will of our ancestors, 2452

Be with us in this Circle That we may have the WILL to claim our heritage.

Spirits of the West! Water, Blood of our ancestors, Be with us in this Circle That we may DARE to do the work of the Gods.

Spirits of the North! Earth, Bones of our ancestors, Be with us in this Circle That we may NO LONGER BE SILENT, but may meet as one in love to do the work of the Old Ones.

HP: Maiden bring Your Flowers Mother, Bring Your Child Old One bring your Wisdom Bright Lady, Cerridwen We welcome Thee to this Circle in Herne's name. For we are the blush of Thy silken cheek. We are the children You hold to Your breast. We are the Carriers of Your ancient way. Bright Lady, Cerridwen, Welcome!

HPS: Hunter, bring Your prowess Warrior, bring your skill. Father, bring your guidance. Ancient One, Horned Crown We welcome Thee to this Circle in Thy Lady's name. For we are the flight of the arrow from Thy bow. We are the edge of the sword of Thy honor. We are the sparks of the flame of Thy love. Ancient One, Horned Crowned, Welcome!

HPS: We're of the old religion, sired of Time, and born of our beloved Earth Mother. For too long the people have

trodden a stony path that goes only onward beneath a sky that goes only upwards.

HP: The Horned God plays in a lonely glade for the people are scattered in this barren age and the winds carry his plaintive notes over deserted heaths and reedy moors and into the lonely grasses.

(Grey Man raps staff on ground comes into center of Circle unobserved by the HP/S. When he speaks, HP/S should be startled.)

Grey Man: Who know now the ancient tongue of the Moon? And who speaks still with the Goddess? The magic of the land of Lirien and the old pagan gods have withered in the dragons breath; the old ways of magic have slipped into the well of the past, and only the rocks now remember what the moon told us long ago, and what we learned from the trees, and the voices of grasses and the scents of flowers.

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(HP/S begin to spiral into the center of the Circle to meet the Grey Man.)

HP: We're pagans and we worship the pagan gods, and among the people there are witches yet who speak with the moon and dance with the Horned One.

HPS: But a witch is a rare pagan in these days, deep and inscrutable, recognizable only by their own kind, by the light in their eyes and the love in their breasts, by the magic in their hands and the lilt of their tongue and by their knowledge of the real.

HP: But the wiccan way is one way. There are many; there are pagans the world over who worship the Earth Mother and the Sky Father, the Rain God and the Rainbow Goddess, the Dark One and the Hag on the mountain, the Moon Goddess and the little People in the mists on the other side of the veil.

HPS: A pagan is one who worships the goddesses and gods of nature, whether by observation or by study, whether by love or admiration, or whether in their sacred rites with the Moon, or the great festivals of the Sun.

Grey Man: Many suns ago, as the pale dawn of reason crept across the pagan sky, man grew out of believing in THE GODS.

Harper: He has yet to grow out of disbelieving in them.

Grey Man: He who splits the Goddess on an existence-nonexistence dichotomy will earn himself only paradoxes, for the gods are not so divided and nor the magic lands of the Brother of Time.

Harper: Does a mind exist?

Grey Man: Ask her and she will tell you yes, but seek her out, and she'll elude you. She is in every place, and in no

place, and you'll see her works in all places, but herself in none. Existence was the second-born from the Mother's womb and contains neither the first-born, nor the unborn. Show us your mind, and we'll show you the gods!

Harper: No matter that you can't, for we can't show you the gods. But come with us and the Goddess herself will be our love and the God will call the tune.

Grey Man: But a brass penny for your reason; for logic is a closed ring, and the child doesn't validate the Mother, nor the dream the dreamer. (Grey Man turns to face the seated Crone. Speaks almost as if talking to himself) And what matter the wars of opposites to she who has fallen in love with a whirlwind or to the lover of the 2454

arching rainbow.

Harper: (To HP/S) But tell us of your Goddess as you love her, and the gods that guide your works, and we'll listen with wonder, for to do less would be arrogant. but we'll do more, for the heart of man is aching for memories only half forgotten, and the Old Ones only half unseen.

HP: We'll write the old myths as they were always written and we'll read them on the rocks and in the caves and in the deep of the greenwood's shade, and we'll hear them in the rippling mountain streams and in the rustling of the leaves, and we'll see them in the storm clouds, and in the evening mists. We've no wish to create a new religion for our religion is as old as the hills and older, and we've no wish to bring differences together.

Harper: Differences are like different flowers in a meadow, and

we are all one in the Mother.

HPS: What need is there for a pagan movement since our religion has no teachings and we hear it in the wind and feel it in the stones and the Moon will dance with us as she will?

Harper: There is a need. For long the Divider has been among our people and the tribes of man are no more. The sons of the Sky Father have all but conquered nature, but they have poisoned her breast and the Mother is sad for the butterflies are dying and the night draws on.

Grey Man: A curse on the conqueror!

HP/S: But not of us!

Harper: For they curse themselves for they are nature too.

Grey Man: They have stolen our magic and sold it to the mindbenders and the mindbenders tramp a maze that has no outlet for they fear the real for the One who guards the path. Where are the pagan shrines? And where do the people gather? Where is the magic made? And where are the Goddess and the Old Ones?

HP: Our shrines are in the fields and on the mountains, in the stars and in the wind, deep in the greenwood and on

the algal rocks where two streams meet. But the shrines are deserted, and if we gathered in the arms of the Moon for our ancient rites to be with our gods as we were of old, we would be stopped by the dead who now rule the Mother's land and claim rights of ownership on the Mother's breast, and make laws of division and frustration for us.

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HPS: We can no longer gather with our gods in a public place

and the old rites of communion have been driven from the towns and cities ever deeper into the heath where barely a handful of heathens have remained to guard the old secrets and enact the old rites. There is magic in the heath far from the cold grey society, and there are

islands of magic hidden in the entrails of the metropolis behind closed doors, but the people are few, and the barriers between us are formidable.

HP: The old religion has become a dark way, obscure, and hidden in the protective bosom of the night. Thin fingers turn the pages of a book of shadows while the sunshine seeks in vain his worshippers in his leafy glades.

Harper: Here, then, is the basic reason for a Pagan Movement; we must create a pagan society wherein everyone shall be free to worship the goddesses and gods of nature, and the relationship between a worshipper and their gods shall be sacred and inviolable, provided only that in their love of their own gods, they doesn't curse the names of the gods of others.

HPS: It's not yet our business to press the law-makers with undivided endeavor to unmake the laws of repression and, with the Mother's love, it may never become our business for the stifling tides of dogmatism are at last already in ebb. Our first work, and our greatest wish, is to come together, to be with each other in our tribes for we haven't yet grown from the Mother's breast to the stature of the gods.

HP: We're of the earth, and sibs to all the children of wild nature, born long ago in the warm mud of the ocean floor; we were together then, and we were together in the rain forests long before that dark day when, beguiled by the pride of the Sky Father, and forgetful of the Mother's love, we killed her earlier-born children and impoverished the old genetic pool.

Grey Man: The Red child lives yet in America; the Black Child has

not forsaken the gods; the old Australians are still with their nature gods; the Old Ones still live deep in the heart of Mother India, and the White Child has still a foot on the old wiccan way, but Neanderthaler is no more and her magic faded as the Lli and the Archan burst their banks and the ocean flowed in to divide the Isle of Erin from the land of the White Goddess. Man looked with one eye on a two-faced god when he reached for the heavens and scorned the Earth which alone is our life and our provider and the bosom to which we have ever returned since the dawn of Time.

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Harper: He who looks only to reason to plum the unfathomable is a fool, for logic is an echo already implicit in the question, and it has no voice of its own; but he is no greater fool than he who scorns logic or derides its impotence from afar, but fears to engage in fair combat when he stands on his opponent's threshold. Don't turn your back on Reason, for his thrust is deadly; but confound him and he'll yield for his code of combat is honorable. So here is more of the work of the Pagan Movement.

HPS: Our lore has become encrusted over the ages with occult

trivia and the empty vapourings of the lost. The occult arts are in a state of extreme decadence, astrology is in a state of disrepute and fears to confront the statistician's sword; alien creeds oust our native arts and, being as little understood as our own forgotten arts, are just as futile for their lack of understanding, and more so for their unfamiliarity.

HP: Misunderstanding is rife. Disbelief is black on every horizon, and vampires abound on the blood of the credulous. Our work is to reject the trivial, the irrelevant and the erroneous, and to bring the lost children of the Earth Mother again into the court of the Sky Father where reason alone will avail.

Harper: Belief is the deceit of the credulous; it has no place in the heart of a pagan.

Grey Man: But while we are sad for those who are bemused by Reason, we are deadened by those who see no further than his syllogisms as he turns the eternal wheel of the Great Tautology.

HP: We were not fashioned in the mathematician's computations, and we were old when the first alchemist was a child.

HPS: We have walked in the magic forest, bewitched in the old Green Things; we have seen the cauldron and the one

become many and the many in the one; we know the Silver

Maid of the moonlight and the sounds of the cloven feet. We have heard the pipes on the twilight ferns, and we've seen the spells of the enchantress, and Time be stilled. We've been into eternal darkness where the Night Mare rides and rode her to the edge of the Abyss, and beyond, and we know the dark face of the Rising Sun.

Harper: Spin a spell or words and make a magic knot; spin it on

the magic loom and spin it with the gods. Say it in the old chant and say it to the Goddess, and in her name. Say it to a dark well and breathe it on a 2457

stone.

HP: There are no signposts on the untrod way,

HPS: but we'll make our rituals together and bring them as our gifts to the Goddess and her God in the great rites.

(HP/S turn to Circle)

HP: Here, then, is our work in the Pagan Movement; to make magic in the name of our gods, to share our magic where the gods would wish it, and to come together in our ancient festivals of birth, and life, of death and of change in the old rhythm.

HPS: We'll print the rituals that can be shared in the written work;

HP: We'll do all in our power to bring the people together,

to teach those who would learn, and to learn from those

who can teach.

HPS: We will initiate groups, bring people to groups, and groups to other groups in our common devotion to the goddesses and gods of nature.

HP: We will not storm the secrets of any coven, nor profane

the tools, the magic, and still less, the gods of another.

HPS: We'll collect the myths of the ages, of our people and of the pagans of other lands, and we'll study the books of the wise and we'll talk to the very young.

HP: And whatever the pagan needs in their study, or their worship, then it is our concern, and the Movement's business to do everything possible to help each other in our worship of the gods we love.

HPS: We are committed with the lone pagan on the seashore, with he who worships in the fastness of a mountain range or she who sings the old chant in a lost valley far from the metalloid road.

HP: We are committed with the wanderer, and equally with the prisoner, disinherited from the Mother's milk in the darkness of the industrial webs.

HPS: We are committed too with the coven, with the circular dance in the light of the full moon, with the great festivals of the sun, and with the gatherings of the people.

HP: We are committed to build our temples in the towns and 2458

in the wilderness, to buy the lands and the streams from the landowners and give them to the Goddess for her children's use, and we'll replant the greenwood as it was of old for love of the dryad stillness, and for love of our children's children.

HP/S: This we will do. What will you? (At this point, HP/S should walk around the Circle and "gather" the pledges from those in Circle who wish to give them. Participants should think carefully about what they wish to pledge before the Gods in this ritual. When all pledges are gathered, HP/S takes them to the Grey Man)

HPS: When the streams flow clear and the winds blow pure, and the sun never more rises unrenowned nor the moon ride in the skies unloved;

HP: when the stones tell of the Horned God and the greenwood grows deep to call back her own ones, then our work will be ended

HP/S: and the Pagan Movement will return to the beloved womb of our old religion, to the nature goddesses and gods of paganism. (Grey Man nods, receives the pledges and palms flash powder unobtrusively. Conducts HP/S to the Crone. Grey Man opens hands and lets paper fall on candle. Crone pours hot water on dry ice, stands up, throws back hood of cape)

Crone: I have heard your call across the mountains. I have heard your cries within the web of life and I have come

once more. Single is the race, single of men and Gods.

From a single source we both draw breath, but a difference of power in everything keeps us apart. You are the children of my heart - the light of my Soul. And I bring with me the seeds of your ancestors that I have kept safe for you. Like the cycle of the seasons, I give them again that you may plant yet again. Sow the seeds for yourselves , for your children, and your children's children.

(Crone hands basket of seeds to HP/S. Reaches into the well again and draws out chalice from cauldron.)

The chalice contains the blood of those who have died for the crime of being different, the sweat of those who toiled that the path of the Old Ones might survive, and the tears of those who thought themselves alone. The cauldron of the Gods is that of change - of turning

evil to good, death to life. Through the power of the Cauldron, turn the blood of death to the water of life, turn the crime of being different to the strength of being whole. Turn the sweat of toil to the joy of work well done. Turn the tears of those alone to the tears 2459

of family reunited. The present is the balance between the past and the future. The power lies within your heart, within your hands. Do you have the courage? The choice is his, the choice is hers, the choice is yours. Can you make a difference? WILL you make a difference?

(Crone hands chalice to HP/S and wraps cloak around her, sitting down once more.)

HP/S spiral back out to the Circle.

Chalice blessing:

HP: Be it known that a man is not greater than a woman HPS: Nor is woman greater than man HP: For what one lacks HPS: The other can provide HP: As the athame is to the male HPS: So is the cup to the female HP/S: And when conjoined, they become one in truth. For there is no greater magick in all the world than that of love.

Cakes Blessing:

HPS: Be it known that death is not the end of life ... HP: But the beginning of the cycle of rebirth. HPS: As grain is touched by death's scythe ... HP: And passes through fire to be reborn as bread ... HPS: So are we reborn, passing through death into the next life.

(High Priest draws Invoking Pentagram over cakes with Athame, while both say:

HP/S: As the Earth gives its life to strengthen us, so shall we, in death, strengthen the Earth, for life and death together are the cycle of rebirth.

HP/S take of cakes and wine and pass the basket and chalice to quarters callers to take to the Circle.

We all come from the Goddess And to Her we shall return Like a drop or rain Flowing to the ocean

We all come from the Horned One And to Him we shall return Like a flash of flame Ascending to the heavens.

Hoof and Horn Hoof and Horn All that dies shall be reborn Vine and Grain Vine and Grain 2460

All that falls shall rise again.

(The chant may evolve into others such as the Isis Astarte and corresponding God chants. Go with the flow. When all in the Circle have partaken of cakes and wine, the chalice comes back to the HP and HPS, who take it to the Harper. Harper eats and drinks, takes cakes and wine to Grey Man. Grey Man eats and drinks, takes cakes and wine to Crone, who eats, drinks, and receives seeds and chalice again. Replaces chalice in Cauldron, covers seeds with cloak. When HPS feels energy has built to a peak, she calls a halt to it by raising her arms and dropping them to her sides.)

HP/S: Remember this night. Take the energy that has been raised here by your sisters and brothers and put it into your pledges. YOU ARE NOT ALONE!

HPS: Hunter, for Your prowess Warrior, for Your skill Father for Your Guidance Ancient One, Horned Crowned, We thank you and bid you Hail and Farewell!

HP: Maiden, for Your flowers. Mother, for Your child. Old One, for Your Wisdom. Bright Lady, Cerridwen, we thank You And bid you Hail and Farewell!

Spirits of the North! Earth, Body of our ancestors. Go with us from this place United as heirs of our ancestors.

Spirits of the West! Water, Blood of our ancestors. We have the courage to dare to do the work. Go with us from this place United as heirs of our ancestors.

Spirits of the South, Fire, will of our ancestors. We have the will to do that which we promised Go with us from this place United as heirs of our ancestors.

Spirits of the East Air, breath of our ancestors. We KNOW that we are the children of the Gods and all one family. Go with us from this place United as heirs of our ancestors.

HP draws power back up into the blade of the sword/athame and earths the power. HP, HPS, Harper, Grey Man and Crone move into a circle. The next five lines should be shot from person to person, to form a pentagram:

HPS: The Circle is Open

HP: But not forgotten! Harper: The Circle is unbroken. Grey Man: Nothing is forgotten Crone: The Circle is Free All: Nothing is ever forgotten

HPS, HP, Harper, Grey Man, and Crone join the larger Circle. HPS or Harper calls out lines of Amazing Grace to the Circle as all sing.

Amazing Grace! How sweet the Earth That formed a Witch like me I once was burned, now I survive Was hanged, but now I sing.

Twas grace that drew down the moon And grace that raised the sea The magick of the people's will Will set our Mother free!

Amazing Grace! How sweet the Earth That formed a Witch like me I once was burned, but now I thrive Was hanged but now I sing.

HPS: Blessed Be! 2461

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C.O.G. History By: Michael Thorn 20 Nov 93 12:09

The Covenant of the Goddess is one of the largest and oldest Wiccan religious organizations with members in North America, Europe and Australia. Wicca, or Witchcraft is the most popular expression of the religious movement known as Neo+Paganism, which, according to the Institute for the Study of American Religion, is the fastest growing religion in the United States. It practitioners are reviving ancient Pagan practices and beliefs of pre-Christian Europe and adapting them to contemporary life. The result is a religion that is both old and new, both +traditional+ and creative.

Witchcraft is a life-affirming, earth+ and nature-oriented religion which sees all of life as sacred and interconnected, honors the natural world as the embodiment of divinity, immanent as well as transcendent, and experiences the divine as feminine and often as masculine, as well. Like the spiritual world view and practices of Native Americans and Taoists, Wiccan spiritual practices are intended to attune humanity to the natural rhythms and cycles of the universe as a means of personally experiencing divinity. Rituals, therefore, coincide with the phases of the moon, the change of the seasons, solstices and equinoxes and days which fall in between these such as May Day and Halloween. This calendar of celebrations is referred to as the Wheel of the Year. Most Witches consider their practice a priest/esshood, akin to the mystery schools of classical Greece and Rome, involving years of training and passage through life-transforming initiatory rituals.

All Witches agree on an ethical code known as the Wiccan Rede, "An it harm none, do what ye will," which honors the freedom of each 2462

individual to do what she or he believes is right, but also recognizes the profound responsibility that none may be harmed by one+s actions.

In the 1970+s there was a marked rise of interest in Witchcraft not only in the United States, but throughout the world, reflecting a growing feminist awareness and global concern for the environment. In the Spring of 1975, a number of Wiccan elders from diverse traditions, all sharing the idea of forming a religious organization for all practitioners of Witchcraft, gathered to draft a "covenant" among themselves. These representatives also drafted bylaws to administer this new organization now known as the Covenant of the Goddess. At the 1975 Summer Solstice, the bylaws were ratified by thirteen member congreg- ations (or covens). The Covenant of the Goddess was incorporated as a nonprofit religious organization on October 31st, 1975.

The Covenant is an umbrella organization of cooperating autonomous Witchcraft congregations with the power to confer credentials on its qualified clergy. It fosters cooperation and mutual support among Witches and secures for them the legal protections enjoyed by members of other religions. The Covenant is non+hierarchical and governed by consensus. Two-thirds of its clergy are women.

The Covenant is coordinated by a national board of directors. Many of its activities are conducted at the regional level by local councils. The Covenant holds an annual national conference open to the Wiccan community, as well as regional conferences, and publishes a newsletter. In recent years, the Covenant has taken part in spiritual and educational conferences, interfaith outreach, large public rituals, environmental activism, community projects and social action, as well as efforts to correct negative stereotypes and promote accurate media portrayals. Its clergy perform legal marriages (handfastings), preside at funerals and other rituals of life-transition, and provide counseling to Witches including those in the military and in prisons.

The Covenant also provides for the need of it members and their families with disaster relief, health insurance, Scouting awards, sponsorship of college and university student groups, and legal assistance in instances of discrimination. The Covenant+s participation in the 1993 Parliament of the World+s Religions continues its efforts to restore the respect due to a legitimate and deeply-rooted religion, protect and preserve the earth through its public dissemination of its wisdom and traditions, and participate in dialogue as a contributing member of the world+s community of faiths. 2463

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A CHRISTIAN SPEAKS ON THE FAITH AND PATH OF WICCA by James Clement Taylor

I am a Christian and not a Wiccan. A Christian is one who has been baptized in the name of the Father, Son, and Holy Spirit, and who has made a personal, free-will decision to commit himself and all his or her life to our Lord and God and Savior, Jesus Christ. Both of these things are true of me. I am a member of St. Mary's Eastern Orthodox Church, Calhan, Colorado. In this paper, I am not speaking as agent for any church, but I am, entirely on my own responsibility, speaking the truth in love, as we Christians are supposed to do.

A Situation of Strife and Shame:

There are many Christians today who believe that anyone who is not a Christian is doomed to an eternity of suffering in hell. Any decent person, believing this, would be compelled to try to save as many people from this fate as possible. But is this belief correct? Jesus Christ, having noted the faith and righteousness of a Roman centurion, a Pagan, proclaimed:

"Assuredly I say to you, I have not found such great faith, not even in Israel! And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. But the sons of the king- dom will be cast out into outer darkness. There will be weeping and gnashing of teeth." (Matthew 8:10-12)

If we accept these words as true, and surely we should, then it is clear that heaven will contain many who are not Christians, and hell will contain many who are! Clearly, throughout the Gospels, Jesus Christ sets forth the criteria for entrance into the kingdom of heaven, and those criteria include love, kindness, forgiveness, and a refusal to judge others:

"For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses." (Matthew 6:14-15)

"For with what judgment you judge, you will be judged; and with the same measure you use, it will be measured back to you." (Matthew 7:2)

"But go and learn what this means: `I desire mercy and not sacrifice.'" (Matthew 9:13)

"Therefore be merciful, just as your Father also is merciful. Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be for- given." (Luke 6:36-38)

Is it not clear? Anyone who fails in these things, will calling himself a Christian save him? Anyone who obeys God in these things, will being unbaptized condemn him? Jesus said, "Not everyone who says to Me, `Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven." (Matthew 7:21)

Yet it is not by good works that we earn our way into heaven, because there is no way we can earn the free gift of God's mercy and grace, which alone can save us. But it is clear that it is not by faith, in the sense of sharing the Christian faith, that we are saved, either. The faith which saves us is not faith in the goodness of our works, nor faith that we have the right theology and/or belong to the right church. Rather, it is faith in God, and in His mercy:

"So then it is not of him who wills, nor of him who runs, but of God who has mercy." (Romans 9:16)

But the Wiccans, you will say, do not have faith in God. Yet by their own theology, they certainly do. Those who call them Satan-worshippers are entirely wrong. They do not worship Satan, or even believe that 2464

Satan exists. Instead, they worship a Goddess and a God whom they understand as manifestations of a higher and unknown Deity.

Now if you are a Christian, this will sound familiar to you, and it should. In the Bible we find the following:

"Then Paul stood in the midst of the Areopagus and said, `Men of Athens, I perceive that in all things you are very religious; for as I was passing through and con- sidering the objects of your worship, I even found an altar with this inscription: TO THE UNKNOWN GOD. Therefore, the One whom you worship without knowing, Him I proclaim to you" (Acts 17:22-23)

The Wiccans worship the Unknown God, as manifested to them in the form of a Goddess and a God. Therefore, our Bible tells us they worship the same God we do; and if they do not know this, we should know it!

For those of us who are unable to simply stand on God's Word, and must prove to themselves the truth of what it proclaims the holy Apostle John has given us the method for doing this. You have only to attend any public Wiccan ceremony, and test the spirits which are there, to see "whether they are of God" (1 John 4:1). You will find that, while the power manifested there may be less than what you have experienced as a Christian, that power is clearly the power of God.

Dear brothers and sisters in Christ, these people of Wicca have been terribly slandered by us. They have lost jobs, and homes, and places of business because we have assured others that they worship Satan, which they do not. We have persecuted them, and God will hold us accountable for this, you may be sure, for He has said, "Assuredly I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me." (Matthew 25:40)

Let us, from this point onward, repent of our misdeeds and declare that henceforth we shall obey Christ our God, and not judge others or condemn them, so that He will not have to judge and condemn us for our sins.

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KILL A TREE From: Ali Katz to the tune of "Jingle Bells":

Dashing to the mall in a fleet of rented trucks, a million hairless apes are out to spend some plastic bucks. It's Christmas time again -- or maybe World War Three -- and to keep their spirits happy now, they've got to kill a tree.

Oh, kill a tree, kill a tree, kill a tree for Christ. (Jolly Old Saint Nicholas, accept this sacrifice.) Kill a tree, kill a tree, kill a tree for Christ, not sure what we're doing, but it seems to work out nice.

We know we each deserve a ton or two of crap, but to keep the goodies coming now, we've got to spill some sap, and string electric lights, and raise the ritual star, and bribe our friends and families to forget what jerks we are.

And kill a tree ... (etc.)

We always kill a tree. That's always been enough for videos and GI Joes and all that kiddy stuff. But Mommy wants a Harley, and Daddy wants a boat; that's prob'ly gonna cost at least a chicken and a goat.

But kill a tree ... (etc.)

To enhance everyone's holiday cheer, I highly recommend singing this one at the mall. But depending on where you live, you may want to make sure you've got a good bail bondsman's number first.

................................................................................ 2466

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Lord of the Ants By: Karl Lembke (tune: "Lord of the Dance")

Well we cleansed with sugar 'cause the salt was gone, And the color was right though the substance might be wrong, And when the water dried, it was sticky, my oh me, It attracted all of the ants, you see,

(chorus) Ants, ants, all over they shall be, I am the lord of the ants, you see. I'll crawl on you, and you'll itch from me, And you'll dance with ants in your pants, said he.

We have ants in the carpets and we've ants in the drapes, We have ants in the kitchen dancing galliards on the grapes, We have ants in the bedroom and what may be more fun, We have ants in our circles now from sun to sun.

(chorus)

'What to do' cried the priestess, 'what to do' cried the priest, 'All the baits and the sprays haven't helped us in the least, 'The buggers eat it up and it only makes us sick, 'All in all I'd say it is no pic-nic!'

(chorus)

We stood round the fire while the flames lept up high, With the sound of the sirens wailing up to the sky, Though the bug bombs exploded it could still have been worse, At least now we're free of the ant lord's curse!

(spoken: "Oh hell!")

(chorus)

...........Karl

................................................................................ 2467

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It's from a Pagan version of the song CIRCLES. I'm not sure who wrote it - I want to say a group of women in Lansing, Mich. Unfortunately, my copy says "ANON". -----------------------------------

I have recieved the following communication about the authorship of this song (June 2001):

This song was written by Gwendolyn Lee Zak (aka Gwendolyn Zak Moore at the time) and Ann Cass (verse 5 only). The tune "Windmills" is by Alan Bell.

Gwen does not object to the nonprofit reprinting of her lyrics, especially within the pagan community. But we ask that you please add a copyright notice after this fashion:

Verses 1-4 and Chorus (c) 1979 by Gwendolyn Lee Zak. Used by permission.

Best wishes,

Michael P. Kube-McDowell

Author of THE QUIET POOLS and STAR WARS: THE BLACK FLEET -----------------------------------

CIRCLES TUNE: WINDMILLS

(1) In days gone by, when the world was much younger, Men wondered at Spring, born of Winter's cold knife, Wondering at the games of the moon and the sunlight, They saw there the Lady and Lord of all life.

CHORUS: Around and around, and around turns the good Earth, All things must change as the seasons go by, we are the children of the Lord and the Lady, Whose mysteries we know, but will never know why.

(2) In all lands the people were tied to the good Earth, Plowing and sowing, as the seasons declared, Waiting to reap of the rich golden harvest, Knowing her laughter in the joys that we shared.

Chorus.

(3) Through Flanders and Wales and the green lands of Ireland, in the kingdoms of England and Csotland and Spain, Circles grew up all along the wild coastlines, And worked for the land, with the Sun and the rain.

Chorus

(4) Circles for healing, and working the weather, Circles for knowing the Moon and the Sun, Circles for thanking the Lord and the Lady, Circles for dancing the dance never done.

Chorus

(5) And we who reach for the stars in the heavens, Turning our eyes from the meadows and groves, Still live in the love of the Lord and the Lady, The greater the circle, the more the love grows.

Chorus twice.

Blessed be, and keep dancing. Keipa ................................................................................ 2468

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GREAT RITE by Vivienne West (For J.M., commemorating Full Moon 30/1/91)

Still is the night, and the clock silent. Water from somewhere drips, A breeze moves amongst your hairs.

The Bird, her beak poised, watches As I caress you, child, With an absent movement of my hands, My mind elsewhere.

She of the Silver Wheel Wheeling in darkness her silver overhead Watches more than passively As in Her name I take you and bless you;

And the Dark Hunter, Jewels in His belt, Takes you for His own, Takes me in your flesh His magical scabbard at His side, Sword outraised, unutterably distant Yet manifest here in you...

And I, primal woman and primal queen, Feel Her powerful darkness stirring And shouldering me aside within my own flesh As I call Her forth, She of the sky-castle Spinning dizzily overhead seen unseen;

And I stand by and watch as the Hunter fills your body (you, no doubt, standing by and watching) As the Dark Lady fills my body and clothed in our flesh They mate

(...but I did not tell you, nor did you ask that this is the time of my greatest fertility...)

................................................................................ 2469

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Ishtar, Inanna, & Ancient Astrology By Valkyrie

Many might be interested in some information that I came across awhile back that might shed some light on this for you. Some may have seen part of this already. Someone in a shamanic echo was asking about how scorpions and spiders were related to each other in dreams, and what meaning the scorpion had, especially in regards to an earth goddess. I ran across a reference in one of those 'feminist revisionists'" books [G] and the statement was made that the Scorpion was found nearly world wide associated with an old Mother Goddess and the constellation Scorpio. I think it might provide some of the connections you are looking for.

So I found a book that wasn't cross-referenced by that author, which is recognized in its field (astronomical history) and was surprised to find that it wasn't an exageration.

Richard Hinckley Allen, _Star Names: Their Lore and Meaning_, Dover Publications, Inc., New York:1963. The book was originally published by G.E. Stechert in 1899, under the former title: _Star-Names and Their Meanings_. I consider this a reliable source to balance a perhaps more "revisionist" view since it was written during a period by an expert who probably never questioned it theologically and reported facts as facts. Bear with me, the first part becomes significant as you go along.

pg 360-365. SCORPIO, or SCORPIUS, the SCORPION,

was the reputed slayer of the Giant, exalted to the skies and now rising from the horizon as Orion, still in fear of the Scorpion, sinks below it; although the latter itself was in danger, --Sackville writing in his Induction to the _Mirror of Magistrates_, in 1565.

Whiles Scorpio, dreading Sagittarius' dart Whose bow prest bent in flight the string had slipped Down slid into the ocean flood apart.

Classical authors saw in it the monster that caused the disastrous runaway of the steeds of Phoebus Apollow when in the inexperienced hands of Phaethon.

For some centuries before the Christian era it was the largest of the zodiac figures, forming with the [Greek name] it's Claws, --the _prosectae chelae_ of Cicero, now our Libra,--a double constellation, as Ovid wrote:

Porrigit in spatium signorum membra duorum;

and this figuring has been adduced as the strongest proof of Scorpio's great antiquity, from the belief that only six constellations made up on the earliest zodiac, of which this extended sign was one.

With the Greeks it universally was [Greek]; Aratos, singularly making but slight allusion to it, added [Greek]; while another very appropriate term with Aratos was [Greek], the Great Sign. This reported magnitude perhaps was due to the mytholgical necessity of greater size for the slayer of great Orion, in reference to which that author characterized 2470

it as [Greek] 'appearing huger still.'

The Latins occasionally wrote the word _Scorpios_, but usually _Scorpius_, or Scorpio; while Cicero, Ennius, Manilius, and perhaps Columella gave the kindred African title Nepa, or Nepas, the first of which the Alfonsine Tables copy, as did Manilus the Greek adjective, [G], Walking Backward. Astronomical writers and commentators, down to comparatively modern times, occasionally mentioned its two division under the combined title Sorpius cum Chelis; while some representations even showed the Scales in the creature's Claws.

Grotius said that the Barbarians called the Claws Graffias, and the Latins, according to Pliny, Forficulae.

In early China it was an important part of the figure of the mighty but genial Azure Dragon of the EAst and of spring, in later days the residence of the heavenly Blue Emperor; but in the time of Confucius it was Ta Who, the Great Fire, a primeval name for its star Antares; and Shing Kung, a Divine Temple, was applied to the stars of the tail. As a member of the early zodiac it was the _Hare_, for which, in the 16th century, was substituted, from Jesuit teaching, _Tien He_, the Celestial Scorpion.

Sir William Drummond asserted that in the zodiac which the partriarch Abraham knew it was an Eagle; and some commentators have located here the biblical Chambers of the South, Scorpio being directly opposite the Pleiades on the sphere, both thought to be mentioned in the same passage of the _Book of Job_ with two other opposed constellations, the Bear and Orion; but the original usually is considered a reference to the southern heavens in general. Aben Ezra identified Sorpio, or Antares, with the K'sil of the Hebrews; although that people generally considered those stars as a Scorpion, their Akrabh, and, it is claimed, inscribed it on the banners of Dan as the emblem of the tribe whose founder was 'a serpent by the way." When thus shown it was as a _crowned Snake_ or _Basilisk_. A similar figure appeared for it at one period of Egyptian astronomy; indeed it is thus met with in moder times, for Chatterton, that precocious poet of the last centruy, plainly worte of the Scorpion in his line, " The slimy serpent swelters in his course;" and long before him Spenser had, in the _Faeirie Queen_, " and now in Ocean deepe Orion flying fast from hissing snake, His flaming head did hasten for to steepe.

But the Denderah zodiac shows the typical form.

Kircher called the whole constellation [Gk] _Statio Isidis_, the bright Antares having been at one time a symbol of Isis.

The Arabians knew it as Al Akrab, the Scorpion, from which have degenerated Alacrab, Alatrab, Alatrap, Hacrab, --Riccioli's Askrab and Hacerab; and similarly it was the syrians' Akreva. Riccioli gave us Acrobo _Chaldaeis_, which may be true, but in this Latin word he probably had reference to the astrologers.

The Persians ahd a Scorpion in their Gherzdum or Kdum, and the Turks, in their Koirughi, Tailed, and Uzun Koirughi, Long tailed.

The Akkadians called it Girtab, the Seizer, or Stinger, and the Place 2471

where One Bows Down, titles indicative of the creature's dangerous character, although some early translators of the cuneiform text rendered it the _Double Sword_. With later dwellers on the Euphrates it was the symbol of darkness, showing the decline of the sun's power after the autumnal equinox, then located in it. Always prominent in that astronomy. Jensen thinks that it was formed there 5000 B.C., and pictured much as it now is; perhaps also in the semi-human form of two Scorpion-men, the early circular Altar or Lamp being shown grasped in the Claws, as the Scales were in illustatoins of the 15th century. In Babylonia this calendar sign was identified with the eigth month, Arakh Savna, our October-November.

Early India knew it as Ali, Vicrika, or Vrouchicam, --in Tamil, Vrishman; but later on Varah Mihira siad Kaurpya, and Al Biruni, Kaurba, both from the Greek Scorpios. On the Cingalese zodiac it was Ussika. Dante designated it as Un Secchione, "Formed like a bucket that is all ablaze; and in the _Purgatorio_ as Il Friddo Animal of our motto, not a mistaken reference to the creature's nature, but to its rising in the cold hours of the dawn when he was gazing upon it. Dante's translator Longfellow has something similar in his own _Poet's Calendar_ for October: On the frigid Scorpion I ride.

Chaucer wrote of it, in the _Hous of Fame_ as the Scorpioun; his Anglo-Norman predecessors, Escopiun; and the Anglo-Saxons, Throwend.

Caesisu mistakenly considered it one of the Scorpions of Rehobam; but Novidius said that it was "the scorpion or serpent whereby Pharaoh, King of Egypt, was enforced to let the children of Israel depart out of his country;" of which Hood said "there is no such thing in history." Other Christians of their day changed its figure to that of the Apostle Bartholmew; and Weigel, to a Cardinal's Hat.

In some popular books of the present day it is the Kite, which it resembles as much as a Scorpion.

Its symbol is now given as [Astrological symbol], but in earlier times the sting of the creature was added, perhaps so showing the feet, tail and dart; but the similarity in their symbols may indicate that there has been some intimate connection, now forgotten, between Scorpio and the formerly adjacent Virgo.

Ampelius assigned to it the care of Africus, the Southwest Wind, a duty which, he said, Aries and Sagittarius shared; and the weather-wise of antiquity thought that its setting exerted a malignant influence, and was accompanied by storms; but the alchemists held it in high regard, for only when the sun was in this sign could the transmutation of iron into gold be performed. Astrologers, on the other hand, although they considered it a fruitful sign, "active and eminent," knew it as the accursed constellation, the baleful source of war and discord, the birthplace of the planet mars, and so the House of Mars, the Martis Sidus of Manilus. But this was located in the sting and tail; the claws, as [Gk] Jugum, or the Yoke of the Balance, being devoted to Venus, because this goddess united persons under the yoke of matrimony. It was supposed to govern the region of the groin in the human body and to reign over Judaea, Mauritania, Catalonia, Norway, West Silesia, Upper Batavia, Barbary, Morocco, Valencia, and Messina; the early Manilius claiming it as the tutelary sign of Carthage, Libya, Egypt, Sardinia, and other island of the Italian coast. Brown was its assigned color, 2472

and Pliny asserted that the appearance of a comet hre portended a plague of reptiles and insects, especially of locusts.

Although nominally in the zodiac, the sun actually occupies but nine days in passing through the two portions that project upwards into Orhiuchus, so far south of the ecliptic is it; indeed, except for these projections, it could not be claimed as a member of the zodiac.

Scorpon is famous as the region of the sky where have appeared many of the brilliant temporary stars, chief among them, perhaps, that of 134 BC., the first in astronmical annals, and the occasion, Pliny siad of the catalogue of Hipparchos, about 125 BC. The Chinese She Ke confirmed this appearance by its record of the "strange star" in June of that year, in the sieu Fang, marked by [.....] and others in Scorpio. Serviss thinks it conceivable that the strange outburst of these novae in and near Scorpio may have had some effect in causing this constellation to be regarded by the ancients as malign in its influence. But this character may, with at least equal probablity, have come from the fiery color of its _lucida_, as well as from the history of the constellation in connection with Orion, and the poisonous attributes of its earthly namesake.

In southern latitudes Scorpio is magnificently seen in its entirety, nearly 45 degrees,--Gould catolguing in it 184 naked-eye stars.

Along its northern border, perhaps in Orphiuchus, there was, in very early days, a constellation, the Fox, taken from the Egyptian sphere of Petosiris, but we know nothing as to its details.

"Antares" The Ariabians Kalb al Akrab, the Scorpion's Heart, which probably preceded the [Gk] and Cor Scorpii of Greece and Rome respectively.

-=*=-

In Buffie Johnson's _Lady of the Beasts_ (Harper, San Francisco, 1981) pgs 332-335, there are illustrations and photos of statuatary and pottery which show the representation of the Scorpion Goddess, as Selket, a woman with the lower torso taking the shape of a scorpion wiht a raised tail. On her head is the "horned" headdress with the disk between the horns,the horns and sun disk of Isis. (New Kingdom 1570-332 bce). A Stamp seal showing two scorpions protecting the rosette of the goddess Inanna, from Sumer, ca 3300 bce, and a statue of Selket wearing a scorpion on her head, as well as a drawing from Ur, ca 2400 bce showing the goddess giving birth guarded by scorpions.

In the _Book of the Dead_ seven scorpions accompany Isis, when her son Horus was bitten by one scorpion of the most deadly species, her scorpion friends saved her son out of love for her...and bit the son of a woman who had refused to help, then with her magic, Isis then saved the bitten boy. (A classic shamanism motif(. Selket is shown as beneficial when associated with Isis, and it is possible that the "other" woman is Isis's dark aspect.

Selket symbolizes resurrection into a new life beyond earthly existence. "Gathering the setting sun into her outstretched arms she becomes the link between the living and the dead and helps the dead accomodate themselves to their new land. In another aspect, Selket isunited with 2473

Sirius, as a consequence the star if placed in her crown." (ibid. p. 334) Johnson also compares Chamunda, the scorpion deity of the central Indian tradition with the other scorpion goddess with the endowment of poison which indicates her connection with death and rebirth.

"The Scorpion expresses the vital spirit in humans which, transformed, becomes the divine pneuma. One of its symbols is the scorpion which stings itself to death (E. A. Wallis Budge, _The Gods of the Egyptians_ vol. 2 (New York: Dover Publications, Inc., 1969), 377-78.

"The association between serpent and scorpion, both sudden and dangerous stingers, appears in the Babylonina and Greek astrological sign of Scorpio, which corresponds to the Ctyptian sign of the autumn equinox, the serpent. In esoteric traditions, the scorpion is recognized as a spiritual insect rhough its gift of self-immolation and rebirth. The venom of the scorpion is said to contain its own antidote."

the Scorpion as the dual Mother, the one who gave birth to and then "swallowed" the divine son (sun) is found in Egyptian myth as the Scorpion which killed Horus, sending him to his midwinter death and resurrection as his Mother Isis gave him rebirth. Spirits of the four points of the year were called Sons of Horus and placed as small images on the pharoah's tombs...a man, bull, lion and scorpion or serpent...which seem to have become the four angels of the Apocalypse.

Istar, Babylonian, "Star" was the Great Goddess who appears as Ashtoreth, Anath, Asherah. She was refered to as the Great Whore, and described in Revelation 17:5 as Babylon the Great, the Mother of Harlots. Another of her titles was the Goddess Har, who called herself the compassionate prostitute.

Interestingly enough, in the Voluspa there is mention of the Hall of Har, where Gullveig was mentioned as being, who was "held up by spears" and who supposedly started the war between the Vanir and the Aesir by being attacked in the hall of Har...which is usually translated as Odin. [G] There might be a better explanation, now that I think of it... I wonder how I missed that before.

Anyway, Ishtar was also called in Bablyonian prayers: The Light of the World, Leader of Hosts, Opener of the Womb, Righteous Judge, Lawgiver, Goddess of Goddesses (Vanadis?), Bestower of Strength, Framer of all Decrees, Lady of Victory, Forgiver of Sins, among many other 'kennings'. Other sources suggest Ishtar was the same Great Goddess as Dea Syria, Astarte, Cybelle, Aphrodite, Kore, Mari, Mari-Ana and others. Preceding her though were supposedly the Sumerian Goddess Inanna, who rescued and/or gave birth to Dumuzi her sacred son/lover just as Ishtar did with Tammuz. Correlating to both was the Egyptian goddess Isis, who was the "Oldest of the Old," and the "Goddess from whom all becoming Arose," and her title was the same as the Queen Mother of Egypt's.

Apuleius, a Roman philosopher, poet and Isis-worshipper, addressed her under several goddess names: For the Phrygians that are the first of all men call me the Mother of the gods of Pessinus; the Athenians, which are sprung from their own soil, Cecropian Minerva; the Cyprians, which are girt about by the sea, Pahphian Venus; the Cretans, which bear arrows, Dictynian Diana; the Sicilians, which speak three tongues, infernal Proserpine; the Eleusinians, their ancient goddess Ceres; some Juno, others Bellona, others Hecate, others Ramnusie...the Egyptians, 2474

skilled in ancient lore, worship me with proper ceremonies and call me by my true name, Queen Isis. (Richard Knight, _the Symbolical Language of Ancient Art and Mythology_. New YOrk: J.W. Bouton, 1892.)

Isis/Nephthys was, or were, the Egyptian version of the creating-and-destroying Goddess, who were also typified as "weeping goddesses." And with other goddesses of this type were known as Guardians and Keepers of the Dead, and with the power over life and death, and healing. They can be found in shamanic traditions the world over as the Underworld deity and as the Lady of the Beasts.

[Gk] _Statio Isidis_, the bright Antares having been at one time a symbol of Isis.

This part becomes particularly interesting to me, since the Isidis is very similar to a term used for a particular group of ladies, comparable to the Disir of the Norse tradition, the OHG 'itis' or OE "ides" meaning applied to earthly women, but also used in kennings as 'goddess.' As a term for 'woman' it also has the meaning of 'virgin'.

The worship of the Disir occured during the winter nights. And interesting correlation that could be made is that the Celtic and the Norse "winter" rites both involve some of the same archtypes and ceremonies, especially the duality of life and death and the door being open and "unguarded" at that time. The Wild Hunt Motif would be a defining factor here, including both the Dark Mother and the Lord of Death. The disir had two appearances, bright (swans feathers) and black (raven or crow feathers)...they were psychopomps, and hardly distinguishable from valkyrie at times. In the Wild Hunt they were accompanied by various Gods, Herne, Woden and others in various traditions and countries.

2475

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Mazes in Myth Valkyrie

I've been working with the labyrinth myths and stories myself. And there is another version or way of viewing the Maiden at the center of the labyrinth that I thought you might be interested in. The maze/labyrinth theme is central not only to the Celtic legends, but the Norse and others besides European. In some of the turf/snow games still played with the 'classical' unicursal labyrinth the Maiden at the center is guarded or held by a troll.

In the symbolic analysis of the hero rescuing the maiden from the labyrinth there is the concept of the hero going through a rebirth process and recapturing the feminine, intuitive side of his nature (according to folks who like to do this sort of thing). In many of the later Grail stories, the hero soon abandons the feminine, rejecting it. Those that don't are the ones who remained with the old faith, with the "abandoning" ones the ones who rejected the feminine and went with the male dominant religion of Christianity.

The maze can be interchangeable with a dragon or serpent in the same sort of stories as meaning basically the same thing, since the labyrinth is a symbol of a descent and ascent of death and rebirth through the Earth Mother. Old Anglo-Saxon castles were guarded by mounds of earth with basically the same name as dragon. At the center of the Underworld

maze is also found the castle and the Cauldron of Regeneration or Plenty.

Women undergoing the traditional challenge and initiation comprable to the Underground journey, were "given" to the trolls. The trolls, being the underground guardians (and not the nasty demons Tolkein and other Christians made them out to be...just ask any Swede) taught the girl secrets as she "served" in the Underworld, in many legends for Frau Holle, who has many well-known counterparts, including Hel, Annwyn, Hecate and others. This is a fairly well known theme in fairy tales also, but not as well recognized as being an initiatory story as the Heroic journeys are.

In many Northern folktales, a girl is "given" to the trolls, or abandoned in the woods. In some stories she with her brother, in others she is alone, and the hunter is told to kill her. This journey into the wilderness is the beginning of her wandering through the maze. Or in some of the stories she is taken to a castle and beset with tasks that she must accomplish in order to "marry" the king or prince. She spins straw into gold with the help of the trolls, dwarfs or gnomes, all names for the Underworld beings who guard the fertility of the Upperworld. The spinning of straw into gold is the power of insuring the crops come to fruitful harvest as the grass winds through the season to gold. She is usually set three tasks by either the King who will marry her, or the Queen Mother of the Prince.

When she accomplishes the tasks set for her, she "claims" the masculine side of herself and "marries" or becomes united with her masculine side.

The story is told in different ways, but the journey to the center of the labyrinth/maze is form of the Spiral Dance of life and death. One of the themes that is found in conjunction with these stories are the ones that have the "poison" apple in them. The apple was a symbol of life and rebirth for many ancient cultures. Apples were associated with the Roman/Etruscan goddess Pomona, the Greek Hera, Demeter, Morgan in her Crone form in Celtic legends, and Holle or Hel in Norse and Germanic legends. Idunn was the Maiden form of Holle or Hel, who kept the apples of immortality in a basket. In the Volsung Saga it tells of the belief that a man could be perserved in death by the apples given to him by his wife. In other legends children are conceived after eating a magical apple. When the Bible was translated, the apple of life and death was found in the Garden of Idunn.

The Apple, Rose and Hawthorn are all members of the same family. The Hawthorne, especially as a hedge or protective enclosure is found with the maze, either protecting it, or actually forming the walls. They are sacred trees/plants, the first to begin blooming in the spring. The Hawthorn is especially sacred because it can have blossoms, ripe fruit and ripening fruit on it at all times, as well as protective thorns.

I'm posting from the Seattle, Washington area of the United States.

Blessings V ................................................................................ 2476

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By: Deborah Kest To: Rose Dawn Re: PAGAN SEMANTICS

RD> OK, having some more thoughts about this. If there is/are one/two RD> original 'creators,' the system would still be polytheistic if the RD> original(s) created a bunch of gods/demi-gods and cut 'em loose so RD> to speak--not assigning them roles in the grand scheme of the RD> original(s)? If so, what would be a counter-example--something like RD> Yahweh & Son and the angelic hosts? I think I'm following you, it's RD> just a bitch to put into words, LOL!

It's hard to imagine an original creator with a grand scheme who would "cut 'em loose."

"Well, yes, I have this plan, you see. And things are going pretty well according to plan. But this demi-god was supposed to be in charge of the dinosaurs, and he really doesn't do his job very well. So I'm afraid I'm going to have to fire him, and let him shift for himself."

Just an extra force in the universe, which doesn't really play any role at all in the "grand scheme?" This would be rather contradictory if the Grand Poo-Ba were omnipotent and omniscient, for if he wanted things to work according to plan, he would always have the power to make them work.

But, much to my distress, I taught Neoplatonism in my sections this week. One of my students, (the only one who has displayed a mystical bent), has been to section every single time, and I was relying on him to defend the Neoplatonists. Figures this would be the only time he oversleeps.

The reason the Neoplatonists bother me so much is that they do have the different levels of reality schtick, with The One, aka "The Good" at the top of the ladder. Because the cause is greater than the effect, (the first premise which I don't accept), The One emanates from itself the next level of reality, Intellect. (I still don't understand how something which is in no way differentiated, entirely uniform, could cause anything. After all, isn't causation a process involving some sort of differentiation?) But, anyway, like the sun emanates the halos around it without diminishing itself, or without being anything other than what it is, so too does The One have great fecundity and emanates Intellect. Intellect is still unified, as a mind thinking upon itself. But insofar as it can have thoughts, it has differentiation within its unity. Intellect is the act of unifying. All of the things it thinks on are Platonic Forms, like Beauty, which unify all of the particular instances (of beauty) in our world, (and all other worlds which the World-Soul spins). But Intellect doesn't think of the particular, it thinks only of true Beauty, true Justice, etc. It is not separate from all of these forms, so the way it thinks is from the perspective of each form onto all of the other forms. So from Beauty it contemplates Justice and Equality, and from Justice it contemplates Beauty, etc.

Well, somehow in all of this pure thinking on itself, it too emanates another less perfect level of reality, which is Soul, explained as the higher Soul, or World-Soul, and the lower Soul, or our souls. The World-Soul is less fertile than the level before, so it can't manage 2477

to produce real babies, but "less real" babies, imitations of the Forms in the mind of Intellect. So it spins all of the myriads of combina tions of Forms, aka our world.

This process of causality, where the effect is always inferior to that which causes it, continues down to the point where no causality is possible any more. This point is Prime Matter, which has no form left at all. As something approaches Prime Matter, it is less and less formed, less and less intelligible. Something is ugly not because it partakes in a form of ugliness, but because it does not partake in the form of beauty at all. This breakdown of order is responsible for what we call evil. According to Plotinus Prime Matter *is* Evil.

This would suggest that either The Good is responsible for Evil, or there is more than one principle in the universe, which would deny the premise on which The One is based. The way they try to weasel out of this problem is by saying that Prime Matter is the least real of all, or that it isn't real. That doesn't mean that evil doesn't exist, but it exists because of holes, which are in themselves nothing-ness. It's like Swiss cheese. Swiss cheese has holes, but the holes are in themselves not anything. You wouldn't say that Swiss cheese is made up of cheese and holes, but that there are places in the cheese which simply lack cheese. Holes can't make up anything. So too Prime Matter can't cause anything.

Well, anyway, the reason I laid the skeleton of the system out is because Neoplatonism would seem to be a system whose first cause was The One, and who followed necessarily according to a single principle, to produce a manifold which is, in a sense, independent of its "creator." But though there is order, there isn't a divine plan, in that The One can't have any goals. It just emanates from itself, from which all else is derived. The manifold is independent of The One because it isn't itself The One. While there are unifying principles which can only be derived from Unity itself, because they are not perfectly uniform, they are not part of The One. The One can't have parts!!!

So, are they monotheists, (The One), duo-theists, (The One and Prime Matter), polytheists, (all of the levels of the hierarchy of reality, which includes levels of spirits which I didn't spell out), or all of the above? One could argue for all of the options, since The One is responsible for all, (but then where does matter, the building stuff of our world, come from, if by itself it is evil), and since the efficient causes of every phenomenon we experience comes from the lower deities, not The One itself.

If I *had* to accept such a system, (which I don't feel myself obliged to accept at all, since the arguments which Plotinus and Proclus give are terribly flawed), I would be inclined to favor polytheism, since even though The One is the first principle, not everything is incorporated into The One. In fact nothing is, since that would violate its Unity. So, The One is sort of off by itself, just emanating, while the efficient cause of our world is the World Soul, and all of the levels of spirits can have their hand in our pie. It's my understanding that the Neoplatonic hierarchy of spirits is what much of magic is still based on today. Their nature isn't determined by The One, except insofar as they are caused by The One and this process of diminishing causation, which makes them worse than that which caused 2478

them. They have more unity than we do, being higher up the chain, but less than The One. So while they couldn't do terribly disunified things, they can still do somewhat disunified things, and thus aren't determined. If they aren't determined by The One, then they are powers unto themselves, and the ones which actually do stuff which matters to us.

> Well, the "specific group" would be neo-pagans, of course. But then > the argument is circular, and I'm not surprised that you would be > confused. I think there is such a thing as neo-pagans. They are > defined, more or less, by a few distinguishing traits: polytheism, > feminist spirituality, environmental spirituality, and belief in/use of > magic. (This would be my starting list). (Again, none of the traits > are either necessary or sufficient, except *maybe* polytheism, as > sufficient, but not necessary.) So, if we start with the foundation of > neo-pagans, then their reclamation would be of religions which resemble > that which they seek. RD> RD> OK. It still sounds a little tautological to me! I definitely also RD> think there is such a thing as neo-pagans, but the major identifier RD> for me personally is that they define their religion *as* neo-pag- an, RD> which is also tautological... oh hell, my head hurts. Reminds me of a RD> local GLAAD meeting a while back; roundtable discussion, topic: RD> What Is A Lesbian? (After much discussion, the answer everyone agreed on RD> was 'Anyone who says she is.')

I think the way to get out of the tautology is to differentiate between the questions "what are they" and "how are they identified." My foundation was that there *is* such a thing as a Neopagan, and I gave a rough description/definition. Your challenge was that *is* is dependant on *what we know to be the case*. If our knowledge is dependant on their self-identification as a Neopagan, we are back in the circle again. I'd like to break the circle by claiming that *is* is not dependant on what we know to be the case. There are Neopagans, separate from the issue of identification of Neopagans. The issue of identification is important for different purposes, but not to the purpose of whether there are Neopagans.

If we break the circle, and give rough starting definitions, then the reclamations would be of those religions which have traits which would fit those starting definitions. This means that if just anyone found something appealing from ancient times, and worked to reclaim it, it wouldn't automatically get the label "Pagan." The "just anyone" would have to fit the rough starting definition, or convince the rest of us to include them in a revised definition, before they would count as Neopagans, and their reclamation count as "Pagan." Furthermore, if a Neopagan wanted to reclaim something which had nothing to do with religion, that wouldn't count as Pagan either.

RD> Hmm, I don't think I was looking at it in terms of counting them as

RD> pagans. I seem to recall you'd questioned whether Hinduism had RD> features that neo-pagans would find desireable,

Yes, but I had made the argument that the fact that they wouldn't apply the word to themselves wasn't sufficient to prove that we shouldn't apply the word to them, if they had the features which we thought of as Pagan. Since the purpose of our discussion is to better understand our own word, we are concerned with whether, as we use it, it fits them, whether they use it or not.

RD> and I was pointing out RD> the beliefs/practices of different denominations that might be RD> attractive to various neo-Pagan religions. But yes, I'd say the RD> argument against counting them as Pagans is pretty much spot-on. RD> If not originally a neo-Pagan word, it definitely *was* a western RD> word, no? As to the second, I hadn't even considered it & it's an RD> interesting point. I wouldn't say it was an argument in favor of RD> counting them as Pagan, but there's a lot of truth in it!

Why isn't it an argument in favor of counting them as Pagan? If the major things which we use to define Paganism we share with them, and if their sects are closer to some of our "sects" than the sects of each respective religion (understood loosely) are to each other, why not? 2479

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The Anglo - Saxon Rune Poem By: Steph Parker

Anyway, here is the Anglo-Saxon Rune poem. The OE version is in West Saxon though the spelling hasn't been regulised (though I'm using the standard 'ae' for 'ash' and 'th' for 'thorn' and 'eth'). The transla- tion will be Anthony E. Farnham's from A Sourcebook in the History of English as it's much too late for me to bother doing my own and I'll be too busy over the next few days.

Where the number '7' appears that is the Old English equivalent of the ampersand (&) and should be read as 'and' or 'ond'.

One last point - the poem here has not been proofread so there is a chance that there are errors in the transcription (particularly with ommission of the letter 'e' as there is a slight problem with my keyboard).

Feoh byth frofur fira gehwylcum - sceal theah manna gehwylc miclun hyt daelan gif he wile for drihtne domes hleotan.

(Wealth is a joy to every man - but every man must share it well if he wish to gain glory in the sight of the Lord.)

Ur byth anmod 7 oferhyrned, felafrecne deor, feohteth mid hornum, maere morstapa: thaet is modiy wuht!

(Aurochs is fierce, with gigantic horns, a very savage animal, it fights with horns, a well-known moor-stepper: it is a creature of courage!)

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THorn byth thearle scearp, thegna gehwylcum anfeng ys yfyl, ungemetun rethe manna gehwylcun the him mid resteth.

(Thorn is very sharp, harmful to every man who seizes it, unsuitably severe to every man who rests on it.)

Os byth ordfruma aelcre spraece, wisdomes wrathu and witena frofur and eorla gehwam eadnys and tohiht.

(Os is the creator of all speech, a supporter of wisdom and comfort of wise men, and a blessing aand hope to every man.)

Rad byth on recyde rinca gehwylcum sefte, and swithhwaet tham the sitteth onufan meare maegenheardum ofer milpathas.

(Journey is to every warrior in the hall pleasant, and bitingly tough to him who sits on a might steed over the mile-paths.)

Cen byth cwicera gehwam cuth on fyre, blac and beorhtlic, byrneth oftust thaer hi aethelingas inne restath.

(Torch is to every living thing known by its fire; bright and brilliant, it burns most often where the princes take their rest within.)

Gyfu gumena byth gleng and herenys, wrathu 7 wyrthscype, 7 wraecna gehwam ar and aetwist the byth othra leas.

(Generosity of men is an ornament and praise, support and dignity, magnificence and existence to every suffering man, who is otherwise destitute.)

Wenne bruceth the can weana lyt, sares and sorge, and him sylfa haefth blaed 7 blysse and eac byrga geniht.

(Joy he possesses who knows few woes, pain and sorrow, and has for himself prosperity and bliss, and also the abundance found in the fortified dwellings of men.)

Haegl byth hwitust corna, hwyrft hit of heofones lyfte, wealcath hit windes scura, weortheth hit to waetere syththan.

(Hail is the whitest of seeds, it comes down from the air of heaven, the gusts of wind toss it about, afterward it turns to water.)

Nyd byth nearu on breostan: weortheth hi theah oft nitha bearnum to helpe and to haele gehwaethre, gif hi his hlystath aeror.

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(Necessity is oppressive to the heart: yet it often becomes for the children of men a help and salvation for each, if they have hearkened unto it.)

Is byth oferceald, ungemetum slidor, glisnath glaeshluttur gimmum gelicust, flor forste geworuht, faeger ansyne.

(Ice is extremely cold, excessively slippery, it glistens glass-clear, most like to gems, it is a floor wrought by frost, fair of sight.)

Ger byth gumena hiht, thon God laeteth, halig heofones cyning, hrusan syllan beorhte bleda beornum and thearfum.

(Year (the growing season) is the hope of men, when God, holy king of heaven, causes the earth to give forth shining fruits to wealthy and to needy.)

Eoh byth utan unsmethe treow, heard hrusan faest, hyrde fyres, wyrtrumun underwrethyd, wynn on ethle.

(Yew is a tree with unsmooth bark, hard and fast in the earth, keeper of fire, supported by roots, a joy in the land.)

Peorth byth symble plega and hlehter wlancum [and wisum], thar wigan sittath on beorsele blithe aetsomne.

(Peorth is always sport and laughter to the noble [and the wise], where men sit together in merriment in the mead-hall.)

Eolhx secg eard haefth oftust on fenne, wexeth on wature, wundath grimme, blode breneth beorna gehwylcne the him aenigne onfeng gedeth.

(Eolhx-sedge has its home most often in the marsh, it grows in the water, wounds cruelly, darkens with blood every man who touches it in any way.)

Sigel semannum symble bith on hihte, thonn hi hine feriath ofer fisces beth, oth hi brimhengest bringeth to lande.

(Sun is always a hope to seamen, when they guide the sea-steed over the fish's bath until it carries them to land.)

Tir bith tacna sum: healdeth trywa wel with aethelingas, a bith on faerylde ofer nihta genipu, naefre swiceth.

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(Tir is a sign to remember: it holds faith well with princes, is always on course above the mists of the nights, it never wanders or deceives.)

Beorc byth bleda leas, bereth efne swa theah tanas butan tudder, bith on telgum wlitig, heah on helme hrysted faegere, geloden leafum, lyfte getenge.

(Birch (referring to the poplar?) is seedless, yet without fruit it nevertheless puts forth sprouts; it is beautiful with its branches, lofty in its crown, fairly adorned, sprung from shoots, pressing aloft.)

Eh byth for eorlum aethelinga wyn, hors hofum wlanc, thar him haelethe ymb welege on wicgum wrixlath spraece, 7 bith unstyllum aefre frofur.

(Horse in the presence of warriors is a joy to princes, a steed proud of its hoofs, where mounted men and wealthy exchange speech about him, and is ever a joy to the restless.)

Man byth on myrgthe his magan leof - sceal theah anra gehwylc othrum swican; fortham Dryhten wyle dome sine thaet earme flaesc eorthan betaecan.

(Man in merriment is beloved of his fellow - yet shall every one betray the other; for this reason God wills by his decree that the unhappy flesh be committed to the earth.)

Lagu byth leodum langsum gethuht, gif hi sculun nethan on nacan tealtum 7hi saeytha swythe bregath and se brimhengest bridles ne gymeth.

(Sea is to men a thing which seems everlasting, if they must dare to venture on the unsteady and untrustorthy ship and the sea-waves greatly terrify them and the sea-steed cares not for its bridle.)

Ing waes aerest mid Eastdenum gesewen secgun, oth he siththan est ofer waeg gewat; waen aefter ran. THus Heardingas thone haele nemdun.

(Ing was first among the East-Danes visible to men, until he later eastward departed over the sea; his chariot followed him. Thus did the Heardings invoke that hero.)

AEthel byth oferleof aeghwylcum men, gif he mot thaer rigtes and gerysena on brucan on bolde bleadum oftast. 2483

(Homeland is most precious to every man, if he may therein enjoy justice and courtesies in his house, in frequent and abundant prosperity.)

Daeg byth Drihtnes sond, deore mannum, maere Metodes leoht, myrgth and tohiht eadgum and earmum, eallum brice.

(Day is the envoy of the Lord, dear to men, the great light of God, happiness and hope to blessed and to miserable, an enjoyment for all.)

Ac byth on eorthan elda bearnum flaesces fodor, fereth gelome ofer ganotes baeth: garsecg fandath hwaether ac haebbe aethele treowe.

(Oak is for the children of men on earth a provider of meat (acorns are food for swine); it journeys continually over the bath of the gannet: Neptune the spearman proves if the oak keep faith in honorable fashion.)

AEsc bith oferheah, eldum dyre, stith on stathule, stede rihte hylt theah him feohtan on firas monige.

(Ash (used for spears) is very tall, precious to men, stubborn in standing, holds its place well even though many men attack it.)

Yr byth aethelinga 7 eorla gehwaes wyn and wyrthmynd, byth on wicge faeger, faestlic on faerelde, fyrdgeatewa sum.

(Yr is for every prince and noble a joy and an hononr, it is fair on a horse, dependable on an expedition, a fine piece of military equipage.)

Ior byth eafixa, and theah a bruceth fodres on foldan; hafath faegerne eard, waetre beworpen, thaer he wynnum leofath.

(Ior is of the river-fish, and yet always partakes of food on land; it has a fair home, surrounded by water, where it dwells in joy.)

Ear byth egle eorla gehwylcun thonn faestlice flaesc onginneth hraw colian, hrusan ceosan blac to gebeddan: bleda gedreosath, wynna gewitath, wera geswicath.

(Earth is loathsome to every man when relentlessly the flesh, the carrion body, begins to cool, lividly to accept marriage to its fellow dust: blossoms fall, joys pass away, friendships fail.) 2484

Wyrd wes eower weard. Steph. ................................................................................ 2485

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Traditional Aboriginal myth, which was printed in Web of Wyrd #10

Back in the Dreamtime, Gidja the Moon lived by the river with the Bullanji people. They made fun of him, because he was round and fat, with little stringy legs and arms. Gidja loved Yalma, the Evening Star, but she laughed at him too. So Gidja made a magic circle of stones, and at dusk every night, sat in his circle and sang of his love for Yalma. He made so many songs! So, Yalma agreed to marry him and the Bullanji people held corroboree for them. Now Yalma had a baby daughter - Lilga, the Morning Star. Lilga would go hunting with her father, Gidja. One day, while gathering honey, a limb fell off a tree and crushed Lilga, so she died. This was the first time that anyone had ever died. Poor Gidja mourned his daughter, but the Bullanji people were afraid, and blamed Gidja for bringing death to the world. When Gidja carried his little Morning Star in her coffin over the river, some men cut the ropes holding the bridge, and he fell into the river. The coffin drifted out to sea, and today, you can still see little Morning Star shining out at sea. Gidja climed out of the river, and made a fire. He carried a bright burning brand from the fire, and walked through the forest. The people saw him and were afraid. The they saw it was Gidja, and were angry. They tried to kill him, but couldn't, so they picked him up and threw him up into the sky. As he rose up, he cursed the people, and said they would all die, and remain dead. But he, and the grass, would die, and would come back to new life. And so it is. Gidja grows fatter and fatter, and then fades away like a little old man. Lilga though, shines brightly. Just like he said, Gidja comes back to life. At dusk on the third day after he dies, you can see him again, floating like a baby's cradle, waiting to start again.

Christmas Customs by Rick Hayward

Now that Christmas is fast approaching and the year has once more come full circle, most of us will soon be busy adorning the house with brightly coloured decorations, a Christmas tree and all the other paraphernalia that goes to create a festive atmosphere.

Holly and mistletoe will almost certainly be included in our decorations as evergreens have been used in the winter festivities from very ancient times and definitely long before Christianity appeared on the scene.

What Christians celebrate as the birthday of Christ is really something that was superimposed on to a much earlier pagan festival--that which celebrated the Winter Solstice or the time when the Sun reaches its lowest point south and is reborn at the beginning of a new cycle of seasons.

In Northern Europe and Scandinavia it was noted by the early Christian scholar, Bede, that the heathens began the year on December 25th which they called Mother's Night in honour of the great Earth Mother. Their celebrations were held in order to ensure fertility and abundance during the coming year, and these included much feasting, burning of lamps, lighting of great fires (the Yule fires) and exchanges of gifts.

The Romans, too, held their great celebrations--Saturnalia-- from December 17th to 25th and it was the latter date which they 2486

honoured as the birthday of the Unconquered Sun. The Saturnalia was characterised by much merry-making, sometimes going to riotous extremes, with masters and slaves temporarily exchanging roles. The use of evergreens to decorate the streets and houses was also very much in evidence at this great winter festival.

That we now celebrate the birth of Christ at the same time is largely due to the early Church Fathers who found it was much easier to win converts to the faith by makng Christ's birthday coincide with an already long established pagan festival. In fact, it wasn't until the 4th century that Pope Julius I finally established the 25th as the official birthday of Christ; earlier Christians differed widely as to this date-- some choosing September 29th, while others held that January 6th or March 29th were the correct dates.

As we have seen, the pagan element in Christmas lives on in the festival at the Winter Solstice. But these elements are also very much alive in our use of evergreens as decorations at this time of year.

Like most evergreens, the holly and mistletoe have long been held to symbolise eternal life, regeneration and rebirth.

Holly, with its bright red berries and dark spiky foliage, has been revered from ancient times as a symbol of life everlasting. It was associated with strength and masculinity and was considered useful in the treatment of various ailments which were seen to lower the vital spirits.

In old England, a decoction of holly leaves was considered a cure for worms; but most of all this prickly evergreen was looked upon as a luck bringer--particularly in rural areas where a bunch of holly hung in the cow shed or stable was thought to favour the animals if placed there on Christmas Eve. Many people used to take a piece of holly from the church decorations at Christmas as a charm against bad luck in the coming year. Holly was also considered a very protective tree which, if planted outside the house, was believed to avert lightning, fire and the evil spells of witches.

An old holly spell describes how to know one's future spouse. At midnight on a Friday, nine holly leaves must be plucked and tied with nine knots in a three-cornered cloth. This is then placed under the pillow and, provided silence is observed from the time of plucking until dawn the next day, your future spouse will come to you in your dreams.

In certain areas of Wales, it was thought extremely unlucky to bring holly into the house before December 24th and if you did so there would be family quarrels and domestic upheavals. You would also be inviting disaster if you burned green holly or squashed the red berries.

Turning now to mistletoe, it seems that this is by far the most mystical of the plants associated with Christmas and has, from very ancient times, been treated as magical or sacred. It is often included in modern Christmas decorations simply for the fun of kissing beneath it and, though this seems to be a peculiarly English custom, it probably harks back to the mistletoe's association with fertility. 2487

The real reason why mistletoe is now associated with Christmas is very much a carry-over from ancient practices, when it was considered as somehow belonging to the gods. The Roman historian, Pliny, gives an early account of how the Druids would hold a very solemn ceremony at the Winter Solstice when the mistletoe had to be gathered, for the Druids looked upon this unusual plant, which has no roots in the earth, as being of divine origin or produced by lightning. Mistletoe which grew on the oak was considered especially potent in magical virtues, for it was the oak that the Druids held as sacred to the gods.

At the Winter Solstice, the Druids would lead a procession into the forest and, on finding the sacred plant growing on an oak, the chief priest, dressed all in white, would climb the tree and cut the mistletoe with a knife or sickle made of gold. The mistletoe was not allowed to touch the ground and was therefore caught in a white linen cloth.

On securing the sacred mistletoe, the Druids would then carry it to their temple where it would be laid beneath the altar stone for three days. Early on the fourth day, which would correspond to our Christmas Day, it was taken out, chopped into pieces and handed out among the worshippers. The berries were used by the priests to heal various diseases.

Mistletoe was considered something of a universal panacea, as can be gleaned from the ancient celtic word for it--uile, which literally translated means 'all-healer'. A widespread belief was that mistletoe could cure anything from headaches to epilepsy; and indeed modern research has shown that the drug guipsine which is used in the treatment of nervous illnesses and high blood pressure is con- tained in mistletoe.

Until quite recently the rural folk of Sweden and Switzerland believed that the mistletoe could only be picked at certain times and in a special way if its full potency as healer and protector was to be secured. The Sun must be in Sagittarius (close to the Winter Solstice) and the Moon must be on the wane and, following ancient practices, the mistletoe must not be just picked but shot or knocked down and caught before reaching the ground.

Not only was mistletoe looked upon as a healer of all ills, but if hung around the house was believed to protect the home against fire and other hazards. As the mistletoe was supposed to have been produced by lightning, it had the power to protect the home against thunder bolts by a kind of sympathetic magic.

Of great importance, however, was the power of mistletoe to protect against witchcraft and sorcery. This is evident in an old superstition which holds that a sprig of mistletoe placed beneath the pillow will avert nightmares (once considered to be the product of evil demons).

In the north of England, it used to be the practice of farmers to give mistletoe to the first cow that calved after New Year's Day. This was believed to ensure health to the stock and a good milk yield throughout the year. Underlying this old belief is the fear of witches or mischievous fairy folk who could play havoc with dairy produce, so 2488

here mistletoe was used as a counter magic against such evil influences. In Sweden, too, a bunch of this magical plant hung from the living room ceiling or in the stable or cow-shed was thought to render trolls powerless to work mischief.

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With such a tremendous array of myth, magic and folklore associated with it, reaching far back into the pagan past, it is understandable that even today this favourite Christmas plant is forbidden in many churches. Yet even the holly and the ivy, much celebrated in a popular carol of that title, were once revered as sacred and magical by our pre-Christian ancestors.

In view of what has been said, one could speculate that even if Christianity had never emerged it is more than likely that we would still be getting ready for the late-December festivities, putting up decorations, including holly and mistletoe, in order to celebrate the rebirth of the Sun, the great giver and sustainer of all earthly life. 2489

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BYLAWS OF THE CHURCH OF ALL WORLDS, INC.

As amended by General Meeting August 9, 1992 PREAMBLE Section 1: Recognizing the necessity for the affirmation of life in a world choked by the worship of death, we, the Priesthood and Councils of the Church of All Worlds do re-establish and re-ordain on this fair planet a vital new Pagan religion, dedicated to the celebration of Life, the maximal actualization of Human potential, and the realization of ultimate individual freedom and personal responsibility in harmonious eco-psychic relationship with the total Biosphere of Holy Mother Earth. To which end we do hereby adopt and enact the following Articles:

ARTICLE I Name Section 1: The name of the corporation shall be the Church of All Worlds, Inc., and is a non-profit religious organization, incorporated under the laws of the States of Missouri and California.

ARTICLE II Purpose Section 1: The purpose of this Corporation shall be as outlined in the Articles of Incorporation; and specifically the following: A. To present an alternative to war, hatred, violence, frustra- tion, insecurity, fear, ignorance, jealousy, brutality, dishonesty, apathy, misery, loneliness, guilt, anxiety, alienation, paranoia, dominance, killing, force, hypocrisy, envy, malevolence, irrespon- sibility, intolerance, prejudice, persecution, greed, addiction, authoritarianism, and presently established religions and institutions, and to aid and support individuals in their rejection of these; B. To provide mutual help and encouragement in the search for meaning and identity through association with similarly oriented fellows in a context of acceptance and love; C. To aid individuals and groups in the maximal actualization of Human potential and the realization of ultimate individual freedom and personal responsibility: to help people become what they potentially are; D. To furnish a central headquarters and branch offices (called Churches, Nests, Centers, or Temples) through which seekers may locate and communicate with each other, and to buy, sell, own, hold, mortgage, or otherwise encumber, lease, or otherwise hold and dispose of real and personal property necessary to properly establish, fit up, and maintain such places; E. To encourage reading, study and growth on the part of members and friends, and to make available literature in various relevant fields; 2499

F. To publish newsletters, papers, magazines, pamphlets, books, directories and other materials deemed appropriate to the purposes of the Church by the Board of Directors or their delegated authority; ................................................................................ 2500

G. To work, associate, and affiliate with other similarly oriented individuals, churches, agencies and groups promoting peace, love, joy, freedom, brotherhood, conservation, personal awareness and development, celebration of life and the eco-psychic recovery of Natural Wilderness, and to aid and support such people in such efforts as shall be found not to be in conflict with the purposes and principles of this Church; H. To establish and maintain Wilderness sanctuaries, retreats, camps, and communities in various regions; I. To establish and maintain schools, colleges, libraries and research facilities based on the principles of the Church; J. To receive money, property, and values of every kind heretofore donated, contributed, collected, and held, and to receive, and hold money, property and values of every kind that might be donated, contributed, collected and held, for the benefit of this religious organization; K. To engage in and promote any functions, services and activities deemed appropriate, necessary or expedient for the purposes of the Church by the Board of Directors , their delegated authority, or the directors of the various subsidiary groups; L. To do all in our power to increase the total degree of consciousness, individually, collectively, and synergically, at all levels of Being, in the unfolding course of emergent evolution; M. To provide all possible means for recycling the bodies of deceased members consistent with eco-psychic awareness and personal will; N. To make provision to establish and ordain various sacraments of the Church of All Worlds.

ARTICLE I Membership Section l: Membership shall consist of those who understand the principles of the Church, who have made written application, paid the annual dues, and have been accepted by the Board of Directors or their delegated authority. The form of application shall be that approved by the Board of Directors or their delegated authority.

Section 2: Members whose annual dues are current shall be referred to as active members, with full voting privileges and discounts at paid functions. Those whose dues are in arrears shall be regarded as inactive members, and their voting privileges and discounts at paid functions shall be suspended until such time as they renew their memberships with a payment of the annual dues.

Section 3: Membership shall be organized in degrees of ranking, as follows: A. Three Rings of three Circles each, to be known (from outer to inner) respectively as Seekers, Scions, and Priests/Priestesses, or Clergy. B. Members may be referred to by designation of a Circle, one through nine.

ARTICLE IV Seekers Section 1: The First Ring shall consist of Seekers, to be identified by the color green, as used on membership cards, newsletters and in ceremonial vestments. They shall be grouped in the following three Circles, by 2501

qualifications to be determined by combined Councils of all Rings; A. First Circle (identified with the planet Pluto and its symbols.) B. Second circle (identified with the planet Neptune and its symbols.) C. Third Circle (identified with the planet Uranus and its symbols.)

ARTICLE V Scions Section l: The second Ring shall consist of Scions, to be identified by the color red, as used on membership cards, newsletters, and in ceremonial vestments. They shall be grouped into the following three Circles by qualifications to be determined and amended by the Board of Directors:

A. Fourth circle (identified with the planet Saturn and its symbols.) B. Fifth circle (identified with the planet Jupiter and its symbols.) C. Sixth circle (identified with the planet Mars and its symbols.) Section 2: Duties of Scions shall include management of various Church programs, functions, and activities, as well as studies directed toward qualification for the Clergy, determination of qualifications for advancement through First and Second Rings, and any other such duties as may be determined by the Board of Directors. Section 3: In the event no Priest or Priestess is available to serve an established Nest, the Scion who takes on major responsibility for coordinating that Nest shall be designated High Scion by consensual agreement of the members of said Nest. The High Scion shall assume the administrative and organizational functions normally assigned to Clergy, until such time as said High Scion or any other member of said Nest shall become ordained. If members of the Nest desire, the position of High Scion may rotate among qualified members of the Nest. Section 4: In areas where no Nest exists, Scions may, with the approval of the Board of directors, establish proto-nests of the Church of All Worlds, Inc.; such proto-nests shall conduct meetings in accordance with the Bylaws and principles of the Church of All Worlds and shall forward monthly reports of activities to the Board of Directors via the Membership Officer. Section 5: In special cases the Church may license a Scion of 6th Circle as a Minister and iissue Ministerial Credentials, which shall consist of a Ministerial Certificate and wallet-sized ID card. Licensed CAW MInisters shall function as the equivalent of Chaplains, and be authorized to perform such sacraments as authorized by the Council of the Third Ring. In order to qualify for this special status, the Scion must present a Ministerial Proposal to the Board of Directors indicating the nature of the Scion's intended Ministry and his/he qualifications to fulfill it. Examples of such Ministries shall include (but not be limited to): Prison Ministries, Hospital Ministries, Armed Services Ministries.

ARTICLE VI Clergy Section 1: The Third Ring shall consist of Priests and Priestesses, to be iden- tified by the color purple, as used on membership cards, in newsletters, and in ceremonial vestments. They shall be grouped into the following three Circles, by qualifications to be determined and amended by the Board of Directors. A. Seventh Circle (identified with the planet Earth and its 2502

symbols.) B. Eighth Circle (identified with the planet Venus and its symbols.) C. Ninth Circle (identified with the planet Mercury and its symbols.)

Section 2: Duties of the Clergy shall include hosting and officiating at various ceremonies and services, administering the sacraments, writing and preparing rituals, arranging meetings and councils, supervising the training of Seekers and Scions, sponsoring and aiding postulants to the Clergy, voting for and serving as members of the Board of Directors, maintaining communications with other Nests, and any other such duties as may be determined by Councils of the Third Ring or the Board of Directors. Section 3: The Priest and/or Priestess establishing a Nest or assuming respon- sibility for an established Nest shall be known as High Priest or High Priestess of that Nest. The duties of High Priest or HIgh Priestess include primary responsibility for all Church activities in that Nest, including reports to the Board of Directors, and any other such functions as they themselves shall determine, subject to approval by the board of Directors. The term of office for High Priests and High Priestesses shall customarily be for a period of not more than seven years, during which time it shall be the duty of such persons to select and train their successors. Any High Priest or High Priestess who does not step down before this seven year period is up may, at any time after the seven years, be summarily eliminated at the consensual agreement of the rest of the Nest. Section 4: Ordination into the Priesthood may be bestowed upon Scions who have completed all the currently stated qualifications of the Sixth Circle and have been recommended for the Seventh by any sponsoring member of the Clergy, provided the candidate has first been approved unanimously by the Board of Directors through the submission of such data as the Board may choose to require.

ARTICLE VII Primate Section 1: The primary authoritative and not authoritarian spokesperson for the Church of All Worlds shall be known as the Primate, and shall hold this position for as long as he or she can adequately demonstrate his or her capability to perform its duties and functions, or until successfully challenged for the position by a would-be successor, or for life, or for as long as he or she desires to hold the position. Any of the foregoing conditions may serve to limit the term of office of the Primate. Section 2: Duties of the Primacy shall include all appropriate duties of a general spokesperson, coordination and integration of programs, activities, information and input included in the Church gestalt, and coordination of relationships with other groups within the larger Pagan and Neo-Pagan community. It shall be the responsibility of the Primate to keep well informed enough on all phases of both the Church of All Worlds and Paganism/Neo-Paganism as a whole that such duties may always be competently and effectively performed. Section 3: As the Primate is largely an honorific position awarded by the member- ship in respect for a person's years of service to the Church of All 2503

Worlds, a successor may or may not be chosen upon the discontinuation of one Primate's term of office. Should it be desired, a successor shall be chosen by the same method as any other elected official. ................................................................................ 2504

ARTICLE VIII Directors Section 1: Management of the Corporation shall be vested in a Board of Directors, consisting of not less than three nor more than thirteen persons, consisting of a representative of each chartered subsidiary and the following officers: President, Vice-President in charge of Membership, Treasurer, and Secretary. A minimum of one-third of the Board of Directors shall be members of the Clergy. The Board can approve the calling of qualified persons among the membership to the positions of Secretary and Treasurer by unanimous decision. An individual may hold the position of an officer and a representative of a subsidiary group, if necessary. Decision-making shall be by consensus, but if agreement cannot be reached, decisions will be made by two-thirds majority vote. In such a case, the votes of all members of the Board of Directors are equal, regardless of the Ring status of the person voting. Section 2: At the first annual meeting of the Board of Directors, the Board shall elect from its own number, a President, one or more Vice-Presidents, a Secretary and a Treasurer, who shall serve as officers both for the Board of Directors and for the Corporation. At the discretion of the Directors, the same person may serve in more than one office. The President and Vice-President in charge of Membership must be members of the Clergy. Section 3: The powers of the Board of Directors shall be those usually assigned to such Directors. They are subject to limitation or specification at any meeting of the Board or the Third Ring. They shall specifically include the following powers: A. To call regular or special meetings of the Directors, the Councils, or of the membership, on initiative of the President, or by mutual agreement of two or more of the Directors. B. To make rules and regulations not inconsistent with the laws of the State of California or the Bylaws of this Corporation, for the guidance of officers, Directors, and members. C. To make rules and regulations for the use and management of all Church property, whether real or personal, and to change such rules and regulations at such time and in such manner as to said Board of Directors, or Directors of subsidiary groups, shall seem right and proper. D. To accept, review, and approve or reject applications for Priesthood, and to issue certificates of ordination to those applicants who shall have fulfilled their qualifications and shall have complied with the requirements of the rules, Bylaws, and Articles of Incorporat- ion, and who are recommended by their High Priests or High Priestesses, to serve as Clergy or for other special purposes recognized by act of the Board of Directors. E. To issue certificates of Charter to members in other areas when they wish to establish a local Nest, or to establish Subsidiary Organizations, upon conditions to be determined by the Board. F. To determine what shall be due and reasonable compensation to be paid any member of the Corporation for services rendered to or for the Corporation, affecting one or more of its purposes. G. To maintain, at the Central Nest, confidential files on all members, active and inactive, and such other records as may be deemed necessary adequately to carry out the purposes of the Corporation. Section 4: The Board of Directors shall have full power and authority to borrow money on behalf of the Corporation, including the power and authority to 2505

borrow money from any of the members, Directors, or officers of the Corporation, and to otherwise incur indebtedness on behalf of the Corporation, and to authorize the execution of promissory notes, or other evidences of indebtedness of the Corporation, and to agree to pay interest thereon to sell, convey, alienate, transfer, assign, exchange, lease, and otherwise dispose of, mortgage, pledge, hypothecate, and otherwise encumber the property, real or personal, and the franchises of the Corporation to purchase, lease, and otherwise acquire property, real and personal, on behalf of the Corporation; and generally to do and perform, or cause to be done and performed, every act which the Corporation may lawfully do and perform. Section 5: The Board of Directors shall have summary power by vote of a two-thirds majority of its members to suspend, or to expel and terminate the membership of any member of the Church, including the Priesthood and the Board of Directors, for conduct which in its opinion disturbs the order, dignity, business or harmony, or impairs the good name, popularity or prosperity of the organization, or which is likely in its opinion, to endanger the welfare, interest or character of the organization, or for any conduct in violation of these Bylaws or of the rules and regulations of the Corporation, which may be made from time to time.Such action by the Board of Directors may be taken at any meeting of such Board upon the initiative of any member or members thereof. The proceedings of the Board of Directors in such matter shall be final and conclusive, unless overruled by majority vote of the Council of the Third Ring, acting as a Board of Appeal. It is expected that any Clergy serving on such a Board will absent themselves if s/he is unable to be impartial, or is affected personally by the decsions of such a Board. Section 6: The Board of Directors shall constitute a nominating committee for Directors to serve on the Board. Their recommendations shall be presented by the Secretary to the Council of the Third Ring at any regular meeting. Other nominations may be made by any member present at the said meeting.

ARTICLE IX Officers Section 1: The officers of the Corporation shall be a President, a Vice-President in charge of Membership, a Secretary, and Treasurer. Other officers may be created by resolution of the Board, not to exceed thirteen. Doubling of roles is permissible with the agreement of the Board. Section 2: The term of all offices shall be one year. Section 3: The President shall be the chief executive officer of the Corporation, and shall preside at all meetings of the Board of Directors. S/he shall have general charge of the business of the Corporation, and shall execute, with the Secretary, in the name of the Corporation, all deeds, bonds, contracts, and other obligations and instruments authorized by the Board of Directors. The President shall also have such other powers and shall perform such other duties as may be assigned by the Board of Directors. Section 4: Unless the Board of Directors shall specify otherwise, the Vice-Preside- nt shall be the regularly designated authority to act on applications for membership and ordination, and may head a committee which performs this task. It shall be the responsibility of the Vice-President to keep addresses and other information relating to membership up-to-date. The 2506

Vice-President shall be vested with all the powers and shall perform all the duties of the President, in case of the absence or disability of the President. The Vice-President shall also have such other powers and shall perform such other duties as may be assigned by the Board of Directors. Section 5: The Secretary shall keep records of all regular and special meetings of the Board of Directors, and forward these records to the members of the Board and the Third Ring. The Secretary shall also mail notification to members of the Third Ring and the Board of the time, place, and planned agenda of the regular Board meetings. Subsidiary representatives are asked to send the secretary a record of the quarterly business of each subsidiary three weeks prior to the regular meeting, for inclusion in the quarterly meeting notes. Notices should be sent at least two weeks prior to each regular meeting, and as early as possible before a special meeting. The Secretary also serves as the correspondent of the Corpora- tion with persons representing the State of California, and files whatever reports and forms may be required by the State on an annual or ongoing basis. A. In case of the absence or disability of the Secretary, or refusal or neglect to act, notices may be given and served by the President, or by the Vice-President, or by any person authorized by the President or the Vice-President, or by the board of Directors. Section 6: The Treasurer shall receive and safely keep all funds of the Corporation and deposit same in such bank or banks as may be designated by the Board of Directors. Such funds shall be paid out only on the cheque of the Corporation signed as directed by the Board of Directors. The Treasurer shall also control the keeping of the books and accounts of the Corporation, and is responsible for the filing and payment of any monies required by the State of California. Subsidiary representaives are responsible for the forwarding of quarterly financial records of each subsidiary to the Treasurer in advance of each quarterly Board of Directors meeting.

ARTICLE X Councils Section 1: Seekers of the First through Third Circles shall be the general laity, and shall relate peripherally to the Inner Circles, members serving on committees, participating in open meetings, and fulfilling any other such functions as shall be designated by members of the Second and Third Rings. Section 2: Scions shall constitute the Council of the Second Ring, or the Scion Council, which shall function in the interest of the Corporation in such matters as cannot conveniently be brought before a regular or special meeting of the First Ring. This council shall have one representative sit on each meeting of the First Ring as Chairman. This Council shall fulfill any other particular functions as shall be designated by members of the Third Ring, and may hold such regular or special meetings as shall be found necessary adequately to carry out the purposes of the Corporation. Section 3: Clergy of the Seventh through Ninth Circles shall constitute the Council of the Third Ring, or the Clergy Council, which shall function in the interests of the Corporation in such matters as cannot conveniently be brought before a regular or special meeting of the First or Second Rings. This Council shall have one representative sit on each meeting of the Second Ring as Chairperson. This Council shall fulfill any other such functions as shall be designated by the Board of Directors, and may 2507

hold such regular or special meetings as shall be found necessary to adequately carry out the purposes of the Corporation. Section 4: The officers of the Board of Directors shall constitute the Executive Council, which shall function in the interest of the Corporation in such matters as cannot conveniently be brought before a regular or special meeting of the Board of Directors or of the Ring councils. This Council may hold such regular or special meetings as shall be found necessary adequately to carry out the purposes of the Corporation. Section 5: Each Nest shall establish a Nest Council, which shall function in the interest of that Nest in such matters as cannot appropriately or conveniently be brought before meetings of any of the other aforemen- tioned Councils or the Board of Directors.The Nest Councils shall deal with all those matters which are the exclusive concern of the particular individual Nests, rather than of concern to the Church or Corporation as a whole. Such Nest Councils shall consist only of Second and Third Ring members of such Nests, in number not to exceed thirteen. Application for membership on a Nest Council must be made in person before the assembled body of the Council, during which the applicant should be questioned on his or her reasons for wanting to serve on the Council and his or her understanding of the principles and purposes of the Nest and the Church. Acceptance to the council must be by unanimous vote or consensus of the current Nest Council membership. Candidates for Priesthood must first have served at least six months on a Nest Council, and that Council must unanimously approve the candidate's application for ordination before it can be submitted to the Board. The advancement and training of members of each Nest through the Second Ring shall be under the supervision of the Priesthood of that Nest, who may consult the Nest Council if such consultation shall be found useful or necessary. Second Ring members who are not affiliated with a particular Nest shall be trained under the supervision of the Priesthood of the Central Nest. At meetings of the Nest Councils, the High Priest, High Priestess, or High Scion shall be Chairperson, and shall be familiar with the rudiments of parliamentary or consensus procedure. Section 6: Any of the aforementioned Councils are authorized to appoint such committees as shall be found useful in the conduct of the activities of the Corporation. Section 7: Each of the aforementioned Councils and Committees shall elect or appoint, for any term necessary, such officers as may be found necessary to the conduct of the Councils. Such offices shall include a Secretary, whereby minutes shall be taken and notices of meetings disseminated. Section 8: General membership shall have the prerogative of vetoing any action taken by the Board of Directors, which it finds objectionable. Such veto to be taken by two-thirds majority at the Annual meeting.

ARTICLE XI Nests Section 1: The basic local organizational/congregational unit of the Church of All Worlds shall be the nest. A nest is a group of Church members, with at least one member 4th Circle or above, organized in a local area to learn about, discuss, and creatively practice the purposes of the Church. Nests shall be largely autonomous units which have agreed to adopt and practice the values and purposes of the Church and have, after applying to the Board, been granted a charter by the Board of Directors pursuant 2508

to a recommendation of the Nest Co-ordinating Council. Section 2: In order to form a nest, a group of at least three Church members of at least 2nd Circle must apply to the Nest Co-ordinating Council for a charter as a proto-nest, or Chapter. Chapter charters are issued a the discretion of the Nest Co-ordinating Council. In order to be granted a full Nest Charter, a group must function for at least a year and a day and have at least one member who has reached the level of Scion (4th Circle). Granting of a Nest Charter will be by vote of the Board of Directors. Section 3: Nests chartered by the Board of Directors shall be legal subsidiaries of the Church of All Worlds as incorporated under the laws of the States of Missouri and California. Nest shall not have the power to incur debt in the name of the Church of All Worlds. Section 4: The Board and Clergy of the Church of All Worlds do not wish to impose any doctrinal restraints upon local nests beyond the requirement that their activities be in accord with the purpose of the Corporation as stated in Article II of these bylaws. The board and Clergy in fact encourage creativity and innovation on the part of all local nests and groups in the lawful pursuit of the goals of the Church of All Worlds. Section 5: The Board of Directors does, however, reserve the right to revoke either a Chapter or Nest Charter on the recommendation of either the Council of the Third Ring or the Nest Co-ordinating Council for one of the following reasons: A. The conduct at its meetings and public functions or in its public statements is found to be incompatible with the purposes of the Corporation as stated in Article II of these Bylaws, or contrary to the laws of the United States or the State of residence of the Nest or Chapter; B. The conduct or statements of the Nest or Chapter in its meetings and public functions or in its public statements, in the judgement of the Board of Directors, reflects unacceptable discredit on the Church of All Worlds, its purposes, members and Clergy; C. The Board of Directors has reason to believe -- on recommenda- tion from either the Council of the Third Ring or the Nest Co-ordinating Council -- that the chartered group is not truly functioning as a Nest or Chapter in that the contact person of that Nest or Chapter does not respond to queries, show evidence of membership or the holding of regular meetings or other evidence that the Chartered Nest or Chapter is, indeed, functioning as a viable organizational unit of the Church of All Worlds.

ARTICLE XII Meetings Section l: General meetings of the Corporation shall be held in conjunction with the first yearly meeting of the Board of Directors. Regular meetings of the Board of Directors shall be held quarterly, approximately three weeks before cross-quarter Sabbats. The first annual meeting shall propose the meeting dates for the remaining quarters of the year. Special meetings may be held whenever deemed necessary. Section 2: Notice of the Annual Meetings of the General Membership shall be made each year at least one month in advance of the date of the meeting by a special mailing to all registered members of the Church of at least 2nd Circle. Notices of regular meetings of the Board of Directors, together 2509

with quarterly subsidiary reports and proposed agenda items, shall be sent to members of the Board two weeks prior to such meetings by the Church Secretary. Notice of special Board meetings shall be made as early as possible. Notice of regular meetings of other councils shall be sent to relevant members two weeks in advance by the appropriate council secretary, and notices of special meetings, as early as possible. Meetings of Nest Councils shall be held at least quarterly, the frequency and dates to be determined by said councils. Section 3: The privelege of decision-making at any meeting shall be limited to those present who are actual active members both of the Church and of the particular Council or Ring convening the meeting. If the number present is thirteen or less than thirteen, all decisions must be made by consensus, and if consensus cannot be reached, by a twothirds majority. If the number present is greater than thirteen, all decisions must be by a two-thirds majority vote. In meetings where more than thirteen voting members are present, the number of votes carried by each member shall be equal to the ring (1,2, or 3) that member has attained. Section 4: A quorum to conduct business shall consist of a number of voting members equal to two-thirds majority plus one of the members of that particular council. Section 5: The fiscal year of the Corporation shall be from January l to December 31, inclusive.

ARTICLE XIII Subsidiary Operations Section 1: The Corporation, acting through the Board of Directors or their delegated authority, may organize, charter, establish, and operate such subsidiary operations, agencies, groups, and institutions as may be found necessary or expedient adequately to carry out the purposes of the Corporation. Section 2: Each subsidiary shall send a representative to serve on the Board of Directors. The subsidiary representatives shall be responsible for reporting the activities of the Subsidiary to the Board, and for relaying information from the Board to each subsidiary. In addition, the subsidiary representatives shall submit reports to the Secretary and the Treasurer detailing the activities of each subsidiary. Section 3: Chartering and serving as Directors of subsidiary organizations is open only to active members of the Church with Scion or Clergy status. Under exceptional circumstances, and by special dispensation of the Board of Directors, a project or provisional subsidiary may be approved for inception by a Church member of only 3rd Circle status, conditional upon that person's attainment of 4th Circle within a year from the date of approval, or the appointment within that time as a Director of the aforesaid subsidiary of another active Churcdh member of at least 4th Circle. Subsidiaries should begin as projects or provisional sub- sidiaries and be considered for full subsidiary status if they have been active for two years and two days. Provisional subsidiaries should send a contact person to the Board of Directors' meetings. Section 4: The governance of subsidiaries shall be by Directors and Councils, the combined total number of which must always be an odd number, from one to seven, of whom one to three shall be designated Directors. Should the subsidiary be authorized to open a bank or checking account, there shall be three approved signatories on the account, at least one of which must be a Scion or Clergy. Directors of subsidiaries must be Scions or 2510

Clergy, but other members of the subsidiary councils may be any active members of the Church that the subsidiary Directors wish to delegate. Section 5: Decision-making in subsidiary councils should follow the procedures outlined in Article XI, Section 3 above.

ARTICLE IV Amendments Section 1: Amendments or changes in these Bylaws may be made by recommendation of the Board of Directors at the Annual meeting, by unanimous vote or consensus of voting members present. ................................................................................ 2511

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A Pagan Sacrament of Holy Communion (as performed in the Church of All Worlds) by Morning Glory Zell

The Priestess, Priest and Congregation sit in a circle, with the Priestess to the right of the Priest, on the ground outside or the carpet indoors.

An altar is set in the center, with Bread and Water and either fresh flowers and greenery (when outdoors) or a potted plant (indoors).

When everyone is settled and silent, the Priestess begins the blessing:

P'ess: Blessed be this Bread, the body of our Lord, And Blessed be this Water, the blood of our Lady. As our bodies are nourished by Their divine energy, So let Them ever nurture our spirits. We are the conscious product of Their eternal passion, And so do we give Them our gratitude in celebration of Life.

The Priest takes the Bread from the altar and raises it aloft in consecration:

Priest: Seed fallen on the wet Spring table, embryos bedding in the night. The Sun is joy on the Earth in the morning, And the wheat reaches up for the food that is Light. He holds his child to the Sun and would free him to the wind. Then we take them both, Father and Son, both still young. We fold them into tight brown loaves, Rocks of Sun for the tables of the People.

The Priest takes a piece of the Bread and places it into the mouth of the person on his left with the words: "May you always have sufficien- cy". He then passes the plate on to that person, who does the same actions and gives the same blessing to the next person to the left, and so on round the circle. When the loaf comes around to the Priestess sitting on the Priest's right, she gives him his share while taking a small piece and crumbling it onto the Earth , if outdoors, or into the potted plant if indoors, saying: "Mother Divine, take back what is Thine."

The Priestess then takes the chalice of Water from the altar and holds it aloft in consecration:

P'ess: Ice in the North will melt into the Earth. She will soften and breathe again. Water, sweetened by the lungs of the Earth, our Mother, runs South To the houses of the people, and the clouds give birth and die. They tremble on beds of air giving birth. Their trembling rocks the Earth with thunder; all their life is gone. Their last breath is in our cup, Let us drink the rain.

The Priestess then holds the chalice to the lips of the Priest on her left, who drinks as she says:

"Water shared is Life shared."

He then holds the cup and repeats the phrase for the person on his left, and so it goes, clockwise, around the circle. Other phrases may be spoken, such as "May you never thirst", or "Drink deeply". As the chalice passes from each person, they link hands with those who already shared the water, until, as the chalice completes its round, all hands are joined. Finally the person to the right of the Priestess gives her back the chalice and the blessing, whereupon she pours out the remainder of the water onto the ground or the plant as a libation to the Earth, speaking again the words: "Mother Divine,take back what is Thine." She places the chalice back onto the altar, then returns to her place to link hands and complete the circle. Then may follow a silent medita- tion, a chant or song, a breathing exercise to raise energy, or whatever is desired. When the exercise or meditation has reached its conclusion, the Priest pronounces the Benediction:

Priest: O Gracious Lady and Laughing Lord, We would ever have Thee here with us. Now the time is come to break the circle and return to the world. May Thy love be ever with us and Thy wisdom guide our steps. Blessed Be.

Everyone repeats the words "Blessed Be" simultaneously dropping the hands they are holding, thereby breaking the link and ending the Rite.

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"Earthmom" "Well, for instance, who is this All-Mother you're always talking about?"

"Why, you are, Edward. . . The All-Mother. You're the All-Mother, I'm the All-Mother, that little bird singing out there, it's the All-Mother. The All-Mother is everything. The All-Mother is life..." The primal and supreme deity of the ancient world, the oldest and most universally worshipped, was the Great Mother, Mother Earth. Images of Her date back to Aurignacian Cro-Magnon peoples, from 27,000 years ago, and are found all over the Eurasian continent from Spain to Siberia. For thousands of years before there were any male gods, there was The Goddess, and Her worship continued unabated clear up until its violent suppression by Iron Age patrism. When and where worship of the Mother prevailed women and Nature were held in esteem. The Chinese called Her Kwan Yin; the Egyptians knew Her as Isis; the Navajo call Her Changing Woman. To the Greeks She was Gaia, and to many black peoples She is Yemanja. She is Aphrodite, the Goddess of Love, and She says: "All acts of love and pleasure are my rituals." She is also the ancient Crone Hecate,who gives us both wisdom and death. The Goddess is diversity. She represents both darkness and Light and Her worship is the reconciliation of opposites. There can be no such thing as a "Good Goddess" or an "Evil Goddess". Death is part of the natural cycle as night follows day and we accept it with grace as Her final gift. The search for Balance is the goal of Her people, and it is achieved by the acceptance of multiple paths and truths. Dion Fortune once commented that all goddesses are manifestations of the One Great Goddess whose identity is as the universal feminine spirit of Nature.

The eldest and greatest aspect of the Goddess is as Great Mother 2513

Nature, the all-encompassing energy of Universal Life. Her womb is the Quasar, the white hole through which all energy pours into creation, and Her all-devouring mouth is the Black hole itself through which all matter is consumed to be reborn once again as between Her thighs the universe is squeezed from spirit. Her energy then coalesces into Matter-Mater:the Mother of all forms. She ignites, becoming the Star Goddess Nuit, whose galactic breast is our Milky way. Of Her are born star systems and planets including, of course, our very own Earth Mother, Gaia.

Because of the diversity of the Goddess, She is seen as manifesting in many different aspects. She is often called The Triple Goddess, which refers to Her link in the fertility cycle where She appears as Maiden, Mother and Crone. Some ancient cultures personified this Triplicity as the waxing, full, and waning Moon, and other three-faced Goddess aspects are familiar to us as the Fates, the Graces, the Furies, the Muses, or even as Faith, Hope and Charity. Another familiar division of Her aspects is into Mother and Daughter (Demeter and Persephone), or as Sisters/Lovers (Fauna and Flora). Such polarities are also important in Her worship. Sometimes the polarity can exist with two different aspects of the Goddess representing both poles, but more commonly it is the great gender polarity, for the Goddess is a deity of sexual loving.

She is Ishtar or Aphrodite, the eternal Lover who awaits with eager arms the mortal man brave enough to risk Her immortal favor. Many men have worshipped Her as a lover, but she may never be possessed, for She belongs only to Herself. She is Parthenos, the eternal Virgin (in the prepatriarchal meaning "of her own household"). She represents the Strong Woman : not dominant, but independent. Her lovers are not truly human but divine. She has been the Beloved of many gods, and though jealous male gods eventually suppressed Her worship, She shared the co-rulership of Heaven and Earth for thousands of years of marital bliss. She is the inescapable Yin necessary for the cosmic balance of Yang/Yin. Symbols associated with Her (the Tree of Life, the Sacred Serpent, the Labryrinth) are found in all parts of the globe, at the heart of all the Mysteries, and underlying all the later accretions of successive religions. The search for Her is the search for our deepest ancestral roots.I am the star that rises from the twilight sea.I bring men dreams to rule their destiny.I am the eternal Woman; I am She!The tides of all souls belong to me-Touch of my hand confers polarity-These are the moontides, these belong to me.

Honor Thy Mother In all the cultures where She is still worshipped, there is no confusion over Her identity : She is Nature, and She is the Earth. She is not an atavistic abstraction, not a mystical metaphor, not a construct of consciousness. Her body is of substance as material as our own, and we tread upon Her breast and are formed of Her flesh. "Walk lightly on the bosom of the Earth Mother," says Sun Bear, and tradition- al Native Americans agree. Cherokee shaman Rolling Thunder emphasizes that "It's very important for people to realize this: the Earth is a living organism, the body of a higher individual who has a will and wants to be well, who is at times less healthy or more healthy, physically and mentally."3 Frank Waters, author of Masked Gods and Book of the Hopi, makes the same point::. . . To Indians the Earth is not inanimate. It is a living entity, the mother of all life, our Mother Earth. All Her children, everything in nature, is alive: the living 2514

stone, the great breathing mountains, trees and plants, as well as birds and animals and man. All are united in one harmonious whole.4 Renowned historian Arnold Toynbee, writing on "The Religious Background of the Present Environmental Crisis," also observed that:For pre-monoth- eistic man, nature was not just a treasure-trove of "natural resources". Nature was, for him, a goddess, "Mother Earth," and the vegetation that sprang from the Earth, the animals that roamed, like man himself, over the Earth's surface, and the minerals hiding in the Earth's bowels, all partook of Nature's divinity.5 Before ever land was, before ever the sea, Or soft hair of the grass, or fair limbs of the tree, Or flesh- coloured fruit of my branches, I was : And thy soul was in me.

The Gaia Thesis In order to understand the nature of the Earth Mother, we must first understand our own origins. Biologically, unisexual organisms are always considered to be female, since only the female brings forth life from her own body; in the act of reproduction single cells are referred to as mothers and their offspring as daughters. Each of us began our individual life as a single fertilized cell, or zygote. In the process of its innumerable divisions and multiplications, that cell kept dividing up and redistributing the very same protoplasm. That protoplasm which now courses through all of the several trillion cells of your adult body is the very same substance which once coursed through the body of that original zygote. For when a cell reproduces, the mother cell does not remain intact, but actually becomes the two new daughter cells. And this is why, no matter how many times a cell fissions in the process of embryological development, all the daughter cells collectively continue to comprise but one single organism. We may imagine that, should our cells have consciousness akin to our own, they may very well fancy themselves to be independent entities living and dying in a world that to them would seem to be merely an inanimate environment. Blood cells race along our arterial highways, but we know them to be in fact minute components of the far vaster living beings that we ourselves are. Over three billion years ago, life on Earth began, as do we all, with a single living cell containing a replicating molecule of DNA. From that point on, that original cell, the first to develop the awesome capacity for reproduction, divided and redivided and subdivided its protoplasm into the myriads of plants and animals, including ourselves, which now inhabit this third planet from the Sun. But no matter how many times a cell fissions in the process of embryological development, all the daughter cells collectively continue to comprise but one single organism. All life on Earth comprises the body of a single vast living being:Mother Earth Herself. The Moon is Her radiant heart, and in the tides beats the pulse of Her blood. The protoplasm which coursed through the body of that first primeval ancestral cell is the very protoplasm which now courses through every cell of every living organism, plant or animal, of our planet. And as in our own bodies, Earthly life was biologically female for the first 3 billion years, before sexual reproduction, complete with males, evolved around 600 million years ago. In evolutionary theory we say "ontogeny recapitulates phylogeny" (the development of the individual repeats the development of the ancestry); ancient people anticipated such scien- tific ideas when they intuitively conceptualized our planetary Divinity, like that first single cell, as feminine: our Mother Earth. The soul of our planetary biosphere is She whom we call Goddess. First life on my sources first drifted and swam. Out of me are the forces which save it or damn.

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Out of me man and woman, and wild-beast and bird. Before God was, I am.6". . . Be the terror and the dread of all the wild beasts and all the birds of heaven, of everything that crawls on the ground and all the fish of the sea: they are handed over to you." (Gen. 9:2-3)

Since the time of the Exodus, 3,500 years ago, Western Civilization has been pursuing a course that has taken it farther and fhree great monotheistic religions of the West, Judaism, Christianity and Islam, have from their beginning activity suppressed the worship of the Goddess, and have tortured and brutally murdered millions of Her people. Today, she is all but forgotten in the hearts of Her children, and Her body lies raped and ravished in the wake of human progress. The Goddess is the concept of feminine divinity incarnate. The denial of feminine divinity results in the oppression of all women, including Mother Nature. As Toybee says:The thesis of the present essay is that some of the major maladies of the present-day world:for instance the recklessly extravagant consumption of nature's irreplaceable treasures, and the pollution of those of them that man has not already devoured:can be traced back in the last analysis to a religious cause, and that this cause is the rise of monotheism. 5

This is not to say that all non-monotheistic religions have a perfect track record for the treatment of women in those societies. Certainly Hindu cultures revere various goddesses and yet are among the more sexist and female-suppressive societies in the modern world. Nevertheless, there is abundant archeological evidence to indicate that things were not always as they are now, especially in truly ancient societies like India. Before the Aryan Indo-European invasion around 1,500 BCE many Neolithic and Bronze Age cultures, including the Harrapan culture of the Indus Valley and the Minoan people of Crete, had societies that appeared remarkably egalitarian. These societies were universally characterized by the worship of a powerful Great Mother whom the Hindu people still call Maha Devi Ma. She was later broken into a multiplicity of minor goddesses which were demoted to the position of wives or concubines of the gods. By the time sacred writings were codified in the Vedas, the Primal Goddess Maha Devi in India had been divided into a triplicity of goddesses characterized as Creator, Preserver and Destroyer: Saraswati, Laksmi and Kali; respectively the consorts of Brahma, Vishnu and Shiva. In Greece, a similar process led to Kore, Demeter and Persephone (or Hecate) created from the original Cretan Rhea. Once the Great Mother had been married off She became easier to control and the way was paved for Her dowry of natural wealth to be handed over to the financial control of Her divine consorts. Whether this new mythical development was a simple mirror of the social diminishment of women's rights or whether it preceded it and was invoked as a justification is really a moot point. But the land, formerly tied to matrilineal territorial clans, passed into the hands of patriarchal kings and princes who began to treat it as their private property and to lay waste to the forests in order to build vast temples and palaces to house their harems and other slaves. The Goddess of Nature went from the position of being the body and soul of all that lives to that of a wife, mother and household servant. Many traditions have given lip service to the so-called "Female Principle," either in the form of a divided identity like the Hindu Shakti or as a semi-divine emanation. But the power of the Goddess of Nature has gradually lost its ability to inspire the necessary respect and reverence once accorded to the Source and Bearer of Life.

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Where are You, then, Mother, whose strength was before All other powers? Your name is the only freedom.8 Pantheism is the view that everything in Nature is alive, and that all living is Divine. In that context, then, the simplest explanation of Divinity is as "an energy field created by all living things. It surrounds us, it penetrates us, it binds the galaxy together." (Star Wars: "The Force")

Thus a pantheistic theology of Immanent Divinity ("Thou Art God/dess") contrasts sharply with the theology of Transcendent Divinity ("God is Out There") presented by most of "The World's Great Religions." Unlike the God worshipped by Christians, Moslems and Jews, the Goddess is not an all-powerful, indestructible, non-physical being who created the world and exists apart from it. Though Mother Nature is Life on the universal scale, Gaia, the Earth Mother is the very soul of this living planet, and she lives or dies as all life on this planet lives or dies. . . Mother, not maker; born, and not made. Though her children forsake her, allured or afraid, Praying prayers to the God of their fashion, She stirs not for all who have prayed.O my children, too dutiful towards Gods not of me, Was not I enough beautiful? Was it hard to be free? For, behold, I am with you, am in you, and of you: Look forth now and see!6 "Earth Mother, Your Children Are Here!" Current environ- mental crises are legion. Chlorofluorocarbon chemicals are destroying the ozone layer in the atmosphere; industrial pollution is creating the greenhouse effect which will melt the polar icecaps, drowning the coastal regions; and the destruction of the rainforests and the pollution of phytoplankton in the seas is causing worldwide droughts. The problems are so vast and the politics of greed and corruption are so complex that it will truly take a miracle to reverse such global destruction. The only thing that can save us is a total and electrify- ing change of consciousness. Nothing short of a worldwide realization of our planetary awareness will bring home the desperation of our plight. We must activate our Gaian identification so that we regain our shattered empathy with the Spirit of Nature. We must become one with the Earth Mother in order to feel Her pain/our pain and make it stop before the cancer we have become reaches the terminal phase.

The word religion derives from the Latin re-ligio; "relinking." The very purpose of true religion, then, is to heal the rifts and alienations which have caused us to become separated from the divine Source of Being: the rifts between humanity and Nature; between matter and spirit; between mind and body; between man and woman; between our own egos and the Soul of Nature. Recent books analyzing the trends of our wayward world have, with increasing frequency, been calling for a return to the worship of the Mother. So many wistful comments made by writers such as Merlin Stone, Mary Daly, James Lovelock, Judy Chicago, Dolores LaChapelle, Rene Dubos, Daniela Gioseffi, Paolo Soleri, Elizabeth Gould Davis, Arnold Toynbee, Joseph Campbell, Marija Gimbutas and Riane Eisler reflect a craving for such a religious revival. The truth is that such a revival has been going on for some time now:since the early 1960's:in the form of what we call the Neo-Pagan movement (from Latin paganus:"peasant" or country dweller:Paganism now refers to all nature religions). To the several hundred thousand Neo-Pagans who have been actively practicing and publishing for more than a quarter of a century, the greatest mystery of this religion is its continuing obscurity and invisibility to those such as the above-named writers, who continue to publish books advocating such a movement as this, while remaining ignorant that it is already in effect. The new Paganism encompasses many Nature-oriented groups such as Feraferia, Church of All 2517

Worlds, Madrakara, Bear Tribe, Venusian Church, Pagan Way, Church of the Eternal Source, Odinic Fellowship, Reformed Druids, Earth Church of Amargi and Children of the Earth Mother. The largest contingent of modern Goddess-worshippers, however, is found in Witchcraft, or Wicca. Wicca is a pre-Christian European Pagan magical tradition; European Shamanism. The violent suppression to the point of eradication of the followers of Wicca by the Inquisition can only be compared to the Jewish Holocaust of Nazi Germany (estimates of the number of martyrs run as high as nine million!), but today the Craft is making a powerful comeback on the wings of the re-emergent Goddess.

The Neo-Pagan movement, and especially Feminist Witchcraft, has recently been joined by increasing numbers from the Women's Spirituality movement and lately also by many thinkers from the Deep Ecology movement and even such radical environmental activists as Earth First!. These are some of the forces which form the core of the movement to restore the Earth Goddess to Her rightful place; a movement which has its roots in the combined studies of feminism and ecology and is the logical spiritual application of such studies. If Witches can be priestesses of feminism, then Neo-Pagans are the chaplains of the ecology movement. The overall movement, though variously called Eco-feminism and Ecosophy, is truly an attempt at expressing Gaian Spirituality. These three streams of spirituality:Deep Ecology, Goddess Spirituality, and Neo-Paganism:have met and mingled with Native American, Hindu, Tibetan, Hawaiian and other ancient spiritual teachings and fused somewhat with the more nebulous New Age Movement. What is struggling to be born from this blending of pathways is a truly planetary religious metaphor that will transcend all the tradition-specific patterns in the same way the idea of Neo-Paganism absorbed and united a multiplicity of wildly differing but basically polytheistic religious groups in the 1970's. Perhaps what we are looking for could be called Gaean religion, because at the heart of our Unity is our identity as children of the same Mother:Gaia Herself; Mother Earth. It is said that it's a wise child who knows its own Mother! A brief digression on etymology here: Who is Gaia, that we would name a movement after Her?

The name Gaia is the Greek name for the Earth Mother Goddess, She who was created by Light and by Love from the primal cosmic chaos. Pierced by the arrows of Eros, Gaia gave birth to all the plants, animals, gods and goddesses and of course the human race. So Gaia is the Mother of us all according to ancient Greek mythology.

From the moment that the people of Earth achieved the ability to observe the image of our planet spinning in all Her radiant blue-and- white splendor through the black velvet night, we have been impelled towards planetary identification. We must inevitably begin to think of ourselves as one planet, one people, one organism. The power of that image alone unites us, not to mention the concept that the past three-and-a-half billion years of terrestrial evolution resembles one vast embryogenesis. Something is developing, hatching, unfolding as a self-reflexive mind capable of contemplating its own existence. Gaia developed increasingly complex eyes and extensions of Her eyes/our eyes in order to contemplate Her own image. And now, having seen Herself through our satellite eyes, She is awakening to consciousness. She has a face, an identity and now even a name, and so we inevitably come to identify ourselves through Her as Gaian.

A Gaian movement would be deeply committed to communication and

education. Many tribal people and many of the old nature-based folk religions such as native Australians, Hawaiians, Siberians, Tibetans and Americans have come to the brink of extinction rather than to allow the mysteries of their sacred rites to pass outside their tribes. Others have realized the need to become more eclectic if they are to survive.

The Gaian movement is presently small and largely unrecognized, since it is anarchic and not evangelical, but it has tremendous potential in having no single head and presenting a genuine answer to so many of the world's problems. Its vision is, in fact, an idea whose time has come. Yet there are still many obstacles, and revolutions in consciousness rarely happen overnight. The greatest forces operating against a new Gaian renaissance are inertia and apathy. the watchwords of the .70s and .80s. But winds of change are blowing, and by the time the century turns we will see that once again Goddess is Alive and Magick is Afoot!And you who think to seek for me -Know that your seeking and yearning will avail you naughtUnless you know the Mystery:That if that which you seek you find not within you,You shall never find it without.For behold: I have been with you from the beginning,And I am that which is attained at the end of desire.9

Footnotes: 1. Mack Reynolds, Of Godlike Power, 1966, pp. 146-1472. 2. Dion Fortune, "Charge of the Moon Goddess" 3. Doug Boyd, Rolling Thunder, 1974, p. 51 4. Frank Waters, "Lessons From the Indian Soul," Psychology Today, May 1973 5. Arnold Toynbee, "The Religious Background of the Present Environmen tal Crisis," International Journal of Environmental Studies, 1972, Vol. III 6. Algernon Charles Swinburne, "Hertha" 7. Tim Zell, "The Gods of Nature; The Nature of Gods," Gnostica #15, 1973 8. Ramprasad Sen, Grace and Mercy in Her Wild Hair; 18th Century Bengal 9. Doreen Valiente, "Charge of the Star Goddess" (This article was first written in 1978; revised and updated in 1990.)

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The Church of All Worlds, a Brief History

It all began on April 7, 1962, when, after reading Stranger in a Strange Land, Tim Zell and Lance Christie shared water and formed a water-brotherhood called "Atl" at Westminster College at Fulton, Missouri. During the mid-1960s the group was centered on the University of Oklahoma campus at Norman under the name Atlan Foundation. A periodical, The Atlan Torch (later The Atlan Annals), was published from 1962-1968. Following a move to St. Louis, Missouri, in 1968 the Church of All Worlds was legally incorporated. In March of that year, the first issue of Green Egg appeared and over the years made Tim Zell, its editor, a major force in Neo-Paganism, a term which Zell coined. CAW was the first Neo-Pagan/Earth Religion to obtain full federal recognition, although it was initially refused recognition by the Missouri Department of Revenue on the basis of its lack of primary concern about the hereafter, God, the destiny of souls, heaven, hell, sin and its punishment, and other supernatural matters. The ruling was overturned as unconstitutional in 1971. The Church of All Worlds took much inspiration from the science fiction classic, Stranger in a Strange Land by Robert Heinlein. In the novel, Valentine Michael Smith was a human being born on Mars and raised by Martians. Upon being brought to Earth, 2519

he established the Church of All Worlds, built around "nests", a combination of a congregations and an intentional communities. A basic concept was "grokking", i.e., the ability to be fully empathic. Heinlein's CAW emphasized non-possessive love and joyous expression of sexuality as divine union. Their greeting was "Thou art God" or "Thou art Goddess", a recognition of immanent divinity in each person. The basic theology of the CAW is a pantheism focused on immanent rather than transcendent divinity, which is worshiped in female as well as a male form.

The most important thealogical statement came in revelatory writings by Zell in 1970-73, on a theory which later came to be known as the Gaia Thesis, a biological validation of the ancient intuition that the planet is a single living organism, Mother Earth. Pantheists hold as divine the living spirit of Nature. Thus the CAW recognizes Mother Earth, the Horned God, the Green Man and other spirits of animistic totemism as the Divine Pantheon. Church of All Worlds was an early forerunner of the Deep Ecology movement. Through its focus on Mother Nature as Goddess and its recognition and ordination of women as Priestesses, CAW can also rightly be held to be the first Eco-Feminist Church. Its only creed states: "The Church of All Worlds is dedicated to the celebration of life, the maximal actualization of human potential and the realization of ultimate individual freedom and personal responsibility in harmonious eco-psychic relationship with the total Biosphere of Holy Mother Earth."

In 1974, CAW reported nests in Missouri, California, Illinois, Kansas, Wisconsin, Iowa, Wyoming, Minnesota, Pennsylvania, Tennessee, New Jersey, New York, and Ohio. It was then publishing two periodicals, Green Egg and The Pagan. Two years later Zell moved to Oregon with his new wife, Morning Glory, an ordained Priestess, for a rural life of writing, research and the practice of the religion he had developed. They left the administration of the CAW and the publication of the Green Egg in the hands of other Church leaders. After only a few more issues, the magazine ceased publication. Subsequently many Church Nests dissolved due to internal conflicts.

By the mid-1980s CAW survived only in California, focused around the sanctuary land bequeathed to the Church by its Bard, Gwydion Pendderwen. On and around this rural retreat, a Pagan homesteading community grew which included the Zells (Tim Zell had changed his first name to Otter in 1979 following a vision quest) and other long-time Church members who had moved to California, as well as many new people. Two new clergy were ordained during that time, Orion Stormcrow (a Church member since 1969) and Anodea Judith. (In 1991, Deborah Hamouris was ordained, bringing the present number of active clergy to six.) In the late 1980s, following Otter and Morning Glory's emergence from eight years of living in the wilderness, the Church of All Worlds began reorganizing under the leadership of Anodea Judith. The membership program was radically upgraded to include a Progressive Involvement Program (PIP), intensive training courses and a new members newsletter, The Scarlet Flame. Activities and membership increased dramatically during this period as CAW emerged from its slumber. The first issue of Green Egg (The Next Generation!) appeared in May, 1988, the 20th anniversary of its original publication. It has risen to a position of prominence among Pagan periodicals. Diane Darling, who joined the Church in the mid-'80s, is its editrix, Otter its publisher and designer. In 1991, with 52 pages and a four-color glossy cover, Green Egg won the 2520

Silver Award from the Wiccan/Pagan Press Alliance (WPPA) for "Most Professionally Formatted Pagan Publication". In 1992 Green Egg won the WPPA Gold Award for "Readers' Choice" as well as the Dragonfest Awards for "Most Attractive Format" and "Best Graphics". Diane won the Pentacle Award for "Favorite Pagan Editrix", and Otter for "Favorite Pagan Writer".

The non-fictional Church of All Worlds has grown far beyond Heinlein's dream. There are nine concentric circles of member involve- ment, named after the planets and grouped into three rings. Each circle's activity includes study, writings, magical training, sen- sitivity and encounter-group experience, as well as active participation in the life of the Church. The First Ring, Circles 1, 2, and 3, is for Seekers, those who are only participants. Second Ring, Circles 4 through 6, is made up of Scions, members who help run the church. The clergy, Council of the Third Ring, consists of legally ordained priests and priestesses; longtime members who have worked through the other circles, undergone personal and leadership development, religious training, and completed the Church's ordination requirements. There are two governing bodies in addition to the Clergy: the Board of Directors, which determines policy and business matters, and the Fun Committee, which implements the activities and functions of the Church. The Fun Committee is made up of a Board member, a clergy member, and one representative from each of the church functions, such as Rites and Festivals, Publications, Membership, Communications and each subsidiary. There is an annual General Meeting to elect officers and make changes in the Church's ever-evolving Bylaws. Worship involves attending weekly or monthly Nest meetings usually held in the homes of Nest members. Autonomous nests are composed of at least three members of 2nd Circle meeting monthly or more often. The basic liturgical form is based on a circle where a chalice of water is shared around as part of the ritual part of the Nest meeting. Longer events are celebrated at the Church sanctuary, Annwfn, a 55-acres of land in northern California. Annwfn has a two-story temple, cabins, garden, orchard and a small pond. It is maintained by a small community of resident caretakers. In addition to the eight Celtic seasonal festivals, the Church holds handfastings (marriages), vision quests, initiations, workshops, retreats, work parties and meetings on the land. As of 1993, the Church has ten chartered nests in California, with others in Florida, Illinois, Arizona, Maryland, Wisconsin, Minnesota and Australia (where CAW has become the first legally-incorporated Pagan church in that country). A number of proto-Nests are in the process of forming. Current President is priest Tom Williams (a member since 1968). Otter is presently engaged in the formation of the Universal Federation of Pagans (UFP), a worldwide association with which he hopes to unify the global Pagan community. 1992 was the 30th anniversary of the Church. A Grand Convocation was held in August, with an attendance of nearly 300. Membership at the end of 1993 was around 600.

The Mission Statement of the Church of All Worlds is as follows: The mission of the Church of All Worlds is to evolve a network of information, mythology, and experience that provides a context and stimulus for reawakening Gaea, and reuniting Her children through tribal community dedicated to responsible stewardship and the general evolution of consciousness. Over the years, the Church of All Worlds has chartered a number of subsidiary branches through which it practices and teaches its religion:

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* Forever Forests : Box 212, Redwood Valley, CA 95470. Founded in 1977 by Gwydion Pendderwen; the ecology branch. Sponsors tree-planting events and rituals.

* Lifeways : 2140 Shattuck #2093, Berkeley, CA 94704. Founded in 1983 by Anodea Judith; the teaching branch. Offers workshops, classes, healing rituals, recovery programs, wilderness excursions, and training for the priesthood. Handles the Progressive Involvement Program.

* Nemeton : Box 610, Laytonville, CA 95454. Founded in 1972 by Gwydion Pennderwen and Alison Harlow; the marketing branch. Tapes and CDs, songbooks, T-shirts, philosophical tracts and books. Catalog available.

* Ecosophical Research Assn. (ERA) : Box 982, Ukiah, CA 95482. Founded in 1977 by Morning Glory Zell; devoted to research and explora- tion in the fields of history, mythology and natural sciences. Produced the Living Unicorn, the New Guinea Mermaid expedition and a Peruvian Pilgrimage.

* Holy Order of Mother Earth (HOME) : Box 212, Redwood Valley, CA 95470 Founded in 1977 by the Zells and Alison Harlow; magical and shamanic branch open only to trained initiates. Creates and conducts the Church's rituals and ceremonies.* Peaceful Order of the Earth Mother (POEM) : Box 5227, Clearlake, CA 95422. Founded in 1988 by Willowoak Istarwood; dedicated to children and child nurturing. Provides enriching activities for children at gatherings, summer camps and a quarterly magazine for Pagan youth, How About Magic? (HAM) :$7 per year.

* Green Egg : Box 1542, Ukiah, CA 95482. Award-winning quarterly journal of the New Paganism and the Gaian Renaissance, founded in 1968 by Otter Zell. Sample $6; subscription $15/yr US bulk mail; $21/yr US/Canada 1st class/envelope; $27/yr trans-Atlantic; $30/yr trans-Pacif- ic.

* Annwfn : Box 48, Calpella, CA 95418. CAW's 55-acre land sanctuary and retreat in the Misty Mountains of Mendonesia. Write for Visitor's Policy.

* CAW Membership and General Correspondence : (Australian Headquaters) PO Box 408, Woden, ACT 2606.

References: Further information on the Church of All Worlds may be found in the following books:

Adler, Margot, Drawing Down the Moon: Witches, Druids, Goddess- Worshipers and other Pagans in America Today, Beacon Press, 1979; revised and updated 1987. (essential!)

Ellwood, Robert, Religious and Spiritual Groups in Modern America, 1973.

Gottleib, Annie, Do You Believe in Magic? The Second Coming of the Sixties Generation, Times Books, 1987

Guiley, Rosemary, Encyclopedia of Witches and Witchcraft, Facts on File, 1989; (extensive!)

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The Perennial Encyclopedia of Mystical and Psychic Experience, 1990.

Jade, To Know, Delphi Press, 1991.

Martello, Leo Louis, Witchcraft, the Old Religion, University Books, 1973.

Melton, J. Gordon, The Encyclopedia of American Religions, from the Institute for the Study of American Religions, POB 90709, Santa Barbara, CA 93190 1979 ( 3rd edition, 1988); The Essential New Age, 1990.

Wilson, Robert Anton, Coincidance, Falcon Press, 1988 ................................................................................ 2523

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Neo-Paganism: An Old Religion for a New Age by Otter G'ZellFounder, Church of All Worlds

As founder and priest of a Neo-Pagan church, I have often been asked to explain exactly what we mean by the term "Pagan". We find ourselves in the peculiar position of having a public image that was created not by ourselves, but by our persecutors. It is much as if the Nazis had succeeded in eradicating Judaism to the extent that, genera- tions later, the common opinion of what the Jewish faith was all about was derived solely from the anti-Semitic propaganda of the Third Reich.

In Europe alone, from tens of thousands to millions (the figures are still in dispute) of Pagans were martyred by the Christian churches during the Inquisition and Witch trials. Those figures do not even count the millions of other Pagan peoples in North and South America, Africa, Polynesia, Melanesia and Asia who fell before the advancing plague of Western Christendom.

Today, the conception most people have of Paganism is the lurid one drawn by the Christian church to justify its own reign of terror, and bears about as much relation to reality as the similar propaganda Christianity once fostered about Jews. In the 13th century the Church opened its long-drawn-out conflict with Paganism in Europe by declaring Witchcraft to be a 'sect' and heretical. It was not til the 14th century that the two religions came to grips.

All through the 16th and 17th centuries the battle raged. The Pagans fought a gallant, though losing, fight against a remorseless and unscrupulous enemy; every inch of the field was disputed. At first victory occasionally inclined to the Pagans, but the Christian policy of obtaining influence over the rulers and law-givers was irresistible. Vae victis was also the policy of the Christians, and we see the priests of the Papacy gloating over the thousands whom they had consigned to the flames while the ministers of the Reformed Churches hounded on the administrators of the law to condemn the 'devil worshipers'.

What can have been the feelings with which those unhappy victims regarded the vaunted God of Love, the Prince of Peace, whose votaries condemned them to torture and death? What wonder that they clung to their old faith, and died in agony unspeakable rather than deny their God. (Margaret Murray, The God of the Witches, 1931, Oxford GB 332, pp. 21-22)

'Pagan' does not mean "irreligious" or "barbarian". It is the correct anthropological term to describe indigenous folk religions, being derived from the Latin paganus, "peasant," which derives in turn from pagus, "village". The Latin comes from the Greek pagos, "standing stone," and paga, "sacred spring," representing, respectively, the male and female generative powers. Paganism is basically Nature worship. 'Pagan' is a proper noun or adjective denoting the name of a religion, and as such, is properly always capitalized, as is 'Jewish' or 'Hin- du'.

Religions can be roughly divided into two distinct categories: the naturally evolving, indigenous "folk" religions of particular regions and peoples (the Pagan religions), and on the other hand the "revealed" religions: those religions owing their existence to a "revelation" taught by some great "prophet" and formulated in various creeds and 2524

dogmas. The latter category, of course, includes most of the "Great Religions of Mankind:" Judeo-Christian-Islamic, Buddhist, Confucian, etc. Though articulated by a great teacher, Lao-tsu, Taoism is essentially Pagan in philosophy and attitude, while Hinduism and Shinto are Pagan in origin and essence even though they have become institu- tionalized as State religions.

Pagan religions are characterized by being "natural," both in origin and mode of expression, as opposed to the artificiality of constructed revealed religions. Paganism emerges out of the processes of Life and Nature, and continues to evolve as a living, growing, organic entity.

Revealed religions are like buildings: an architect (prophet) get an inspiration (revelation) and lays down his vision in blueprints (prophecy; scriptures). Then contractors, carpenters, masons, etc. (disciples and followers) build the structure more or less according to his specifications. It is made of non-living materials, and does not grow naturally; it is assembled. When it is finished, it cannot grow further, and begins to deteriorate, until it is eventually so outmoded and rundown it is demolished to make way for new buildings. A world of revealed religions is like unto a city, with all the problems (hunger, war, hatreds, crime, pollution, dis-ease) of a city, and for much the same reason: alienation from the life-flow.

A Pagan religion, on the other hand, is like a tree: it emerges alive from the Earth, grows, changes (both cyclically through the seasons, and continually in upward and outward growth), bears flowers and fruit, and shares its life with other living beings. It is not made or designed according to any blueprint other than genetic. And when, after many thousands of years, perhaps, it should come to the end of its time, it does not pass from the world entirely, for its own progeny have, in the interval, begun to spring up all around, again from the Earth, and again, similar yet each unique. A world of Pagan religions is like a forest.

Paganism includes Animism, Pantheism, Shamanism and Totemism. (Witchcraft is the survival or reconstruction of European Shamanism; i.e., the magical arts of tribal peoples.) Pagan are the native religions of the American Indians, the Africans, the various Island peoples, many peasants in the mountains of Asia, the Aborigines of Australia, and, at one time, the Gauls, Teutons, Norse, Celts and Faeries (as the invading Saxons called the pygmy neolithic race they encountered in the British Isles). Long before they encountered Christianity, the Faeries (known to archaeologists as Pretani, or Picts) had been forced by the Saxons onto the inhospitable Heaths of Britain, later to be called "Heathens" by the Church. By 1500 CE, they had been virtually exterminated, save for those who managed to intermarry or exchange their infants for those of the invaders ("changelings"). Moreover, as it was later to do in the case of the Witches, who inherited much of the Faery lore and religion, the Church began a campaign to convince the world and future generations that these people had never existed in the first place, but were merely imaginary! The old Pagan religions were never "created". They had no founding prophets and no saviors. They grew up with their people, and their origins are lost in the mists at the dawn of humanity. What little we can trace indicates a descent from paleolithic and neolithic "fertility cults," hence the common symbols of the Earth Mother Goddess, the Green Man and 2525

the Horned God.the fecund embodiments of living Nature. We find them therefore unanimous in their veneration of Nature and their sensual celebration of life, birth, sex and death as expressed in the seasonal Festivals of the Sacred Year. All these Great Festivals of Paganism, wherever they may be found, correspond in common with the Solstices, Equinoxes, and other natural annual cycles of life (animal mating and birth seasons, planting, harvest).

Most of these remain with us today in more-or-less disguised form as the so-called "Christian" holidays of Christmas (Yule), Easter (Ostara), May Day (Beltane), Thanksgiving (Mabon or Harvest Home), Halloween (Samhain) and even Groundhog's Day (Oimelc). In addition to these six, there are two others, Litha (Midsummer) and Lughnasadh, comprising a total of eight Festivals (or Sabbats, as they are known, sometimes under different names, in Witchcraft). Thus it is obvious that the rich heritage of Paganism forms a solid foundation for the spontaneous emergence of a Neo-Pagan revival today. In the midst of our current spiritual and ecological crisis, it is highly appropriate that natural religions are once again finding a place among the children of Earth.

Modern Neo-Paganism, however, is somewhat distinct from the Old Religion, in that it is to a large measure a relatively new phenomenon. Neo-Pagan religions are many and diverse. They range from the sublimely artistic Paradisal vision and reconstruction of old Pagan Mysteries of Feraferia to the astrological divination and ancient Egyptian religion of the Church of the Eternal Source, and from the Wiccan-oriented myth and ritual of the Pagan Way to the transpersonal psychology, science- fiction mythology and deep ecology of the Church of All Worlds. All of the dozens of Neo-Pagan religions now in existence, and most of the countless sects of Witchcraft, however, do hold certain values in common, and it is these values which relate them to Paganism in the older sense.

One of the key values of Neo-Paganism is its insistence on personal responsibility. The Church of All Worlds expresses this in the phrase, "Thou art God/dess," implying total personal freedom and individual responsibility on the part of every one of us. Paganism has no concept of "original sin," and hence has no need of saviors. Neo-Pagans do not expect Divine retribution for breaking social taboos. Rather, concepts of "sin" and "atonement" are restated in the framework of ecological awareness and karma. If our actions are discordant and in opposition to the evolutionary flow of Life, we suffer the ecological consequences, in much the same way, and for exactly the same reason, as diseased cells in the body are attacked by the antibodies and other natural defenses. Whatever energy we put out returns to us multiplied threefold. Love returns love; hate returns hate. Robert Ingersoll observed: "In Nature there are neither rewards nor punishments; there are consequences". The total responsibility (and hence the total freedom) rests in our hands.

As in the Old Religion, Neo-Pagans conceptualize Divinity as manifest in the processes of Nature. Indeed, in a very literal sense, Mother Nature, Mother Earth, is "Goddess," and She has been recognized as such since time immemorial. Thus ecology is seen as the supreme religious study: "Nature is Divinity made manifest...It is creativit- y, continuity, balance, beauty and truth of life. "Everything we encounter in the Biosphere is a part of Nature, and ecology reveals the 2526

pattern of that is-ness, the natural relationships among all these things and the Organic Unity of all of them as a Biospheric Whole. Thus ecology shows the pattern of man's proper and creative involvement with Nature, that Nature which encompasses his own life and on proper relation to which his survival and development depend: Of all man's secular studies, ecology comes closest to bringing him to the threshold of religious relationship to his world. Ecology not only confirms the wonders of form and function that other secular studies have revealed, but it brings these into organic union with each other as one dynamic, living Whole; and it points out the conditions for the wellbeing of both this overall Unity and the parts that comprise it.

An intensive realization of these conditions, and of one's own immediate role in their sustainment and development, brings one to the threshold of religious awe. To worship Nature, therefore, is to venerate and commune with Divinity as the dynamically organic perfection of the whole. (Council of Themis, from Green Egg #43)

Neo-Paganism is a recent mutation of the Old Religion which had its earliest emergence during the European Renaissance with the rediscovery of the ancient Greek philosophers via Arabian texts brought by traveler- s. However, this was also the time of the Burnings, and the budding Neo-Pagan emergence was suppressed until the late 1700's, when it found expression in the Romantic Period of art, music and literature, especially in Germany.

This Romantic flowering of Neo-Paganism, especially the element known as the Bavarian Illuminati (whose mottoes were "eternal flower power" and "eternal serpent power"), greatly appealed to a visiting American named Benjamin Franklin, and upon his return to the colonies, it became a major spiritual force in the post-Revolutionary America of the 1780s, where its influence continued to shape the new nation through the presidencies of the Adams family. It was Monroe and the War of 1812 that managed to suppress this movement for a time, but it re-emerged 60 years later in the form of the Transcendentalist Movement, exemplified in the poetry and writings of Whitman, Thoreau and Emerson, and the overnight mushrooming of the commune movement in the 1840's. The Civil War, Reconstruction, the conquest of the West and the Gold Rush drained the Nature-oriented spiritual energy from the people of America for another 60 years, but it blossomed again through the Art Nouveau movement in the 1900's. Then came the World Wars, the Depression, McCarthyism...60 more years had to pass before the gathering impact of Eastern religious philosophy, especially Zen, and Existentialism gave birth to the "hip" "underground" counter-culture of the Beatniks, whose experimentation with drugs, sexuality, music, poetry, communal living and alternate lifestyles paved the way for the Hippie phenomenon of the 1960's (which spontaneously resurrected the old Illuminati motto of "flower power").

The seeds of Neo-Paganism which had again lain dormant for three generations took root in such fertile soil, and emerged once more into the light, to be joined in the '70s by the heirs of Wicca, the last vestiges of the Old Religion of Europe. The New Religion is still very much Paganism, for its inspiration and orientation today is based, as was that of its predecessors, upon an understanding and relationship of Humanity within the larger perspective of Life, Nature and the Universe. Fred Adams of Feraferia coined the term "eco-psychic" to describe the type of awareness that permeates the New Religion. 2527

Revealed religions, especially of the monotheistic variety, tend to see man as a special creation, exalted above all Nature, and the epitome of God's handiwork. Thus the Biblical injunction to Man to "have dominion over all the Earth" is not seen by Judeo-Christians as outrageously presumptuous; nor is God's destruction of all life on Earth in the legend of the Deluge seen as insanely immoral ecocide. Both God and Man are considered to have a "divine right" to desecrate the Earth at their pleasure. This is in direct opposition to the view of Paganism, which sees humanity's duty not to conquer Nature, but to live in harmony and stewardship with Her. Every revealed religion claims to have its own direct pipeline to the Divinity, and its own essential precepts from direct, unassailable revelation. Neo-Pagans, on the other hand, have outgrown egotistical and temperamental gods, and expect no intervention from some Big Daddy in the Sky to solve the problems of our times. Instead, we look to Nature (through the clear glass of ecology) for inspiration and direction, and to ourselves as the instrumentality for all that needs to be done.

Thou art God/dess! Otter G'Zell, 1970 (revised Jan. 8, 1991) ................................................................................ 2528

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Neo-Pagan Witchcraft vs. Satanism:Confusions and Distinctions by Otter and Morning Glory Zell

It seems to be necessary to preface every discussion of Witchcraft with an explanation that, no, Neo-Pagan Witches aren't Satanists. The Christian anti-God, Satan, has no place in Pagan pantheons, either mythologically or theologically. Plainly and simply, Satanism is the dark side of Christianity, and Satan is nothing other than the collec- tive Id of Christendom.

Even today, Witchcraft is frequently misrepresented by being confused with Satanism. Often the word Witchcraft is used to represent two wholly opposite phenomena: the survival of ancient Paganism in one instance, and the inversion of Christianity in another. Let us make it clear: a Satanist is a renegade Christian, who, in his rebellion against the authority of the church, worships Satan rather than Christ. Such people are at times called witches and warlocks in popular books and movies but they have little to do with Pagan Witches. Satanists, for one thing, accept the Christian duality between good and evil; Pagans do not. Satanists may choose to worship evil rather than good: but they have utterly bought the Christian world view".1

The word Pagan derives from the Latin paganus, meaning "peasant" or "country dweller". It is correctly applied to indigenous (native) pantheistic folk religions and peoples. The term "Neo-Paganism" is applied to the current revival of ancient Pagan religious values, including the sacredness of all Life and the worship of Nature. Modern Witchcraft has been a major component of the Neo-Pagan resurgence since England repealed its anti-Witchcraft laws in 1951.The Goddess and the God of Witchcraft The many traditions of Neo-Pagan Witchcraft have few universal theological precepts, but one of them is certainly the veneration of the Moon Goddess, known most commonly by her Roman name, Diana. She is perceived as manifesting in triple form: as Maiden, Mother and Crone. These triple aspects are identified respectively with the waxing, full, and waning moons. Witches gather at esbats every full moon, to sing and dance in Her moonlight, share cakes and wine, and work magic to heal each other, their friends, and the Earth. Many modern Witches expand the concept of the Goddess considerably, and see Her also as Mother Earth and Mother Nature.

Most traditions of Neo-Pagan Witchcraft also honor the Consort of the Goddess in the form of the Horned God, who is seen as Lord of Animals as well as seasonal ruler of the Underworld. The most familiar version of the Horned God is the Greek Pan, goat-horned and goat-hooved, playing His panpipes, guzzling wine from His freely-flowing wineskin, and seducing nymphs in the woods. He is regarded as lusty and jovial, epitomizing masculine attributes of ideal father, brother or lover. As the Goddess of Witchcraft is closely identified with the Moon, so the God is identified with the Sun. In this way He may be seen mythologi- cally as the lover both of the Moon and of the Earth. Another of His many epithets is "Lord of Light". Every light casts its shadows, and the Lord of Shadows is the other face of the Lord of Light. Lord of the Underworld is the title of the God in Winter when He goes underground with the animals to hibernate. Some traditions had Him alternate with His brother as husband to the eternal Goddess. Others, as in the Greek Hades, had a year-round God of the Underworld, "The Devil."

It is essential to clarify the historic relationship of Pan and the 2529

Devil, as Christianity has tended to confuse the two, giving rise to the accusation that Pagans are Devil-worshipers because some Pagan gods have horns. Once and for all, the Christian Devil is not the God of the Witches! The genesis of the Devil comes from a merging of two concepts: Satan and Lucifer. The original meaning of the word satan is "adve- rsary", and his inclusion in the Bible represents an attempt by later apologists of the Old Testament to justify the more negative actions of a benevolent God (such as the persecution of Job) by attributing the actual dirty work to a testing spirit; the original "devil's advocate". This entity was not considered evil until after the Persian conquest introduced the Hebrews to the Zoroastrian dualism of Ahura-Mazda (the good God) vs. Ahriman (the evil God). This later manifested in Chris- tianity as Manichean dualism. The Manichean equation was brutally simple: God=Good; Devil=Evil. But it was not until the year 447 CE that the Council of Toledo declared the legal existence of the Devil as an actual entity, though he was still not thought of as necessarily manifesting in human form.

The Lucifer story is a mish-mashed retelling of the Canaanite myth about the overthrow of Baal by Mot and the usurpation of Baal's throne by Athar, the god of the morning star. The original Hebrew name for Lucifer was helel ben shahar meaning "son of the day star" (the planet Venus). The name Lucifer ("light bearer"), a Romano-Etruscan title of the Sun God, was erroneously used when the Bible was first translated into Latin.2

Various shadow gods or divine adversaries contributed to the creation of the Devil, including the Canaanite Moloch or Mot, the Egyptian Set or Suteck and the Roman Saturn.

Judeo-Christian theologians placed all Pagan gods and goddesses in an adversary position to Yahweh, the god of Israel, who, as a monotheistic deity, cannot share a pantheon. This is a profound cultural difference from Pagan pantheons and polytheistic peoples who co-existed together, whether or not in harmony. Also since unbridled sexuality, especially for females, was defined by Judeo-Christianity as evil, Pagan gods and goddesses who were especially sexual or sensual garnered the new sect's particular hatred. Pan (who instills panic) and Dionysus were neither evil nor adversary deities, but because of their riotous celebrations the Devil acquired Pan's horns and hooves and Dionysus' ambiguously mad and bibulous nature. This final equation of the Pagan Horned God with Satan was not established, however, until the year 1486, when the Dominicans Kramer and Sprenger published the Malleus Malificarum, or "Hammer of the Witches", wherein they gave the first physical descrip- tion of the Devil as he is commonly depicted today, declaring that this was the god worshiped by those they wanted to call "witches", thereby justifying the centuries of terrible persecution inflicted upon those who clung faithfully to their worship of the elder gods. Witchcraft and Shamanism Witches were the shamans, or medicine men and women, of the tribal Celtic peoples of Europe, and they functioned in the same fashion as shamans of any other tribal culture, be it American Indians, Africans, or Australian Aborigines. In fact, and in time-honored tradition, shamans are still commonly referred to as "Witch Doctors".

Shamans are specialists in herbal lore, and the Witches of Pagan Europe were no exception. Usually, but not exclusively, women, they practiced herbal medicine, midwifery, augury, spellcasting, and 2530

counseling. Often dwelling alone out in the woods, Witches lived close to Nature, and attuned to Her cycles. Their gardens grew not only food, but also many kinds of herbs, including those valued for their medic- inal, anesthetic and hallucinogenic properties. In a period of time when good Christian folk maintained only those domestic animals that could be considered "livestock" (i.e., useful to humans), Witches frequently kept wild animal pets: foxes, ferrets, owls, ravens and of course, the ubiquitous cats. Such became known, appropriately enough, as familiars. When Witches came to be persecuted, so did these familiar animals, and the brutal capture, torture and burning of millions of cats that accompanied the Witch burnings begat the horrible Black Plague that devastated Europe in the 14th century, for the cats had kept the rat populations under control, and it was rat fleas that were the carrier of the bubonic plague bacillus."The Burning Times"

It is sadly ironic that, though the practitioners of Witchcraft have historically suffered real abuse and persecution, the Witch has somehow continued to be misrepresented as the villain. Christianity did not become the world's dominant religion by peaceful conversion, but by the sword and stake. As the legions of Caesar had forged the Roman Empire over the dead bodies of countless tribal peoples of Europe, so did its heir, the Holy Roman Empire, continue the tradition. Declaring them "heresies", agents of the Holy Inquisition hunted out and ruth- lessly exterminated every religion, sect or tradition that would not convert to "The One True Right And Only Way". Witches, however, lived outside of any organized religious structure and were largely ignored until the 13th century, when the Church had finally gained enough power to deal with grass-roots Paganism. "In the 13th century the Church opened its long-drawn-out conflict with Paganism in Europe by declaring "Witchcraft' to be a "sect' and heretical. It was not til the 14th century that the two religions came to grips. . . In 1324 the bishop of Ossory tried Dame Alice Kyteler in his ecclesiastical court for the crime of worshiping a deity other than the Christian God. . .

"The 15th century marks the first great victories of the Church. Beginning with the trials in Lorraine in 1408, the Church moved triumphantly against Joan of Arc and her followers in 1431, against Gilles de Rais and his coven in 1440, and against the Witches of Brescia in 1457. Towards the end of the century the Christian power was so well-established that the Church felt the time had come for an organized attack, and in 1484 Pope Innocent VIII published his Bull against "Witches.' All through the 16th and 17th centuries the battle raged. The Pagans fought a gallant, though losing, fight against a remorseless and unscrupulous enemy; every inch of the field was disputed, but the Christian policy of obtaining influence over the rulers and law-givers was irresistible. Vae victis ["woe to the conquered"] was also the policy of the Christians, and we see the priests of the Papacy gloating over the thousands they had consigned to the flames while the ministers of the Reformed Churches hounded on the administrators of the law to condemn the "devil worshipers.' What could have been the feelings with which those unhappy victims regarded the vaunted God of Love, the Prince of Peace, whose votaries condemned them to torture and death? What wonder that they clung to their old faith, and died in agony unspeakable rather than deny their God".3 It should also be pointed out that the court recorders at the Witch trials were specifically instructed that, whatever gods or goddesses the accused actually claimed to worship, what went into the record was "Satan" or "The Devil". And what wonder if some of those who had come to believe the Biblical history taught them 2531

by the missionaries, monks and priests of the conquering faith, concluded that the story must have gotten it wrong somehow? That if there had indeed been a rebellion in heaven, it was clearly evident that the winner had not been the God of love and peace, as his propagandists claimed, but rather a God of cruelty and evil; of war and violence, wrath and jealousy. (This had, in fact, been an old Gnostic tradition.)

The clear implication was that the defeated Lucifer must have been the good guy, and surely many must have swarmed to his allegiance in this belief. While true adherents of the Old Religions certainly knew better, and continued their faith entirely distinct from Christianity, there were surely, then as now, many ignorant people who were simply too unsophisticated or too illiterate to question the Christian paradigm once it became established. And thus did Satanism as a belief and a practice come into being, spawned by the Church, and forever to be locked together with it in a fatal embrace of mutual antagonism.

Whether or not the persecuted peasantry who came to side with Satan against their oppressors thought of themselves as "Witches", the Church and the authorities of the Holy Inquisition certainly identified them as such: "The heart and centre of the persecution of Witches was that they were Satanists, that they had rejected the rightful God and given their allegiance to his arch-opponent, and that in their "sabbaths' or meetings they worshiped the ruler of evil, carnality and filth. Some of those accused as Witches do seem to have taken the Devil for their god, worshiping him as an equal opponent of the Christian God, over whom he would eventually triumph. They looked to Satan for power and pleasure in this world and for a happy future in the next, and they vilified Christ as a traitor and a cheat, who had made promises which he did not keep, and who had gone away to live in heaven while Satan remained with his faithful on earth".4 "The Witches and sorcerers of early times were a widely spread class who had retained the beliefs and traditions of heathenism with all its license and romance and charm of the forbidden. . . in their ranks every one who was oppressed or injured either by the nobility or the church. They were treated with indescribable cruelty, in most cases worse than beasts of burden, for they were outraged in all their feelings, not at intervals for punishment, but habitually by custom, and they revenged themselves by secret orgies and fancied devil-worship, and occult ties, and stupendous sins, or what they fancied were such. I can seriously conceive: what no writer seems to have considered: that there must have been an immense satisfaction in selling or giving one's self to the devil, or to any power which was at war with their oppressors. So they went by night, at the full moon, and sacrificed to Diana, or "later on' to Satan, and they danced and rebelled. It is very well worth noting that we have all our accounts of sorcerers and heretics from Catholic priests, who had every earthly reason for misrepresenting them, and did so. In the vast amount of ancient Witchcraft still surviving in Italy, there is not much anti- Christianity, but a great deal of early heathenism. Diana, not Satan, is still the real head of the Witches".5

Since Witchcraft is still little understood by the general public, whose images are shaped mostly by the popular media, Witches continue to be easy targets for persecution. It must be remembered that, in the previous episodes of Witchcraft persecution hysteria, it was the Witches who were the victims, not the Christians. Witches, and those con- veniently accused of being Witches, died by the millions during the terrible centuries of the holocaust they remember as "The Burning 2532

Times". They do not wish to repeat that experience today.6

Notes and References:

1. Jong, Erica, Witches (New American Library, New York,1981) p. 52 2. Zell, Morning Glory, "The Lord of Light", Green Egg, Vol. XXI, No. 82; Aug. 1, 1988 (POB 1542, Ukiah, CA 95482) p. 12 3. Murray, Margaret, The God of the Witches (Oxford Univ. Press, NY, 1931) pp. 21-22 4. Cavendish, Richard, "Satanism", Encyclopedia of Man, Myth and Magic, Vol. 18 (Marshall Cavendish, NY, 1970) p. 2479 5. Leland, Charles Godfrey, Legends of Florence, (David Nutt, London, 1896) 6. Guiley, Rosemary, Encyclopedia of Witches and Witchcraft (Facts on File, NY, 1989) ................................................................................ 2533

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WHERE THE HELL IS THE CHURCH OF ALL WORLDS

WHERE WE'RE AT: The Church of All Worlds offers a religious position uniquely suited to the enlightened, inquiring modern mind. In harmony with the principles and conclusions of science, receptive to the values and wisdom of the ancients and the great religions of humanity, sensitive to the deep psychological and spiritual needs of all people, the Church of All Worlds aspires to be the kind of free, growing and unifying religion that today's and tomorrow's world so urgently needs.

The Church of All Worlds is Neo-Pagan : a modern Earth Religion - an orientation chosen because of its traditional associations with Life and the processes of Nature, which we consider an appropriate religious orientation for the emerging Aquarian Age. As Western civilisation has been to a great degree the product of the past two thousand years of Piscean Age Chrisianity, so do we envision a new whole-Earth culture of transformative religious ecology to become the product of the next epoch of Aquarian Age Neo-Paganism. In common with many other Neo-Pagan religions, CAW presents a life-affirming religious philosophy for the joyous unification of eros, ethos and ecos; of cult, culture and cultivation.

We consider the Church of All Worlds to be radically evolutionary in concept, rather than revolutionary. We see the evolution of Life on Earth as moving towards a point of actualisation whereby the entire planet will come to share a single vast global consciousness. We see humanity being instrumental in the course of that evolution. As humans seem to be the only creatures on the planet capable of disrupting entire ecosystems, it becomes our manifest responsibility through our unique freedom of choice to prevent such systems from being disrupted. We are not anti-technology or science, for we recognise that certain scientific and technological advances, such as ecology, geology, astronomy, psychology, archaeology, cybernetics, astrophysics, communications and the technology of the bio-renaissance can be positively evolutionary and in harmony with the accelerating advance of planetary consciousness. What we oppose is the senseless use of industrial technology to wreak havok with the planetary ecosystem, often in the name of the Biblical injunction that Man is to have "dominion over the Earth." We percieve our not as dominion, but as responsible stewardship.

Applying evolutionary concepts to each individual, we agree with Erich Fromm that the purpose of life is "to become what we potentially are." We identify strongly with the concepts of human self-actualisation identified by Abraham Maslow and found in transpersonal psychology and ethics. Rejecting utterly concepts of predestination and inherent sin, we affirm the ultimate freedom and responsibility appropriate to conscious entities, which we express in the phrase "Thou Art God/dess," derived from Robert Heinlein's novel, 'Stranger in a Strange Land.' This implies that each one of us must define our own specific purpose. There is no excuse; no shelter from the awesome responsibility of total freedom.

Recognising that all Life on Earth comprises a single vast living Entity, which has been intuitively conceptualised as a feminine from time immemorial, we are in harmony with our Pagan ancestors who worshipped The Goddess: Mother Earth, Mother Nature. Thus we also affirm 2534

mystically and mythically the pantheistic conceptualisation of immanent divinity inherent in all living entities, as synergic living Nature, for we define divinity as the highest level of aware consciousness acces- sible to each living being, manifesting itself in the self-actualisation of that being. Hence, "Thou Art God/dess" applies equally to a person, a tree, a grasshopper or a planet.

As Neo-Pagans, we are concerned, not with life after death, but with life after birth. We have no dogmas of immortality, considering that whatever one believes about an afterlife, may very well be what one gets. We view death as an evolutionary prerequisite for the emergence of new life, and so we return the dead to the Earth, from which the elements of their energy and matter will eventually be recycled and reconstituted into the energy and matter of other life forms. Other than our ecological responsibility of returning to the Earth that which we have taken from Her, we are not concerned with dying, but with living.

We are deeply concerned with improving the quality of that life, to which end we agree with population ecologists that its quantity (in sheer numbers of people) must be drastically reduced. Thus we are strongly supportive of the various measures of birth control advocated by such agencies as Planned Parenthood, including full legalisation of abortion. We greatly fear that if humanity does not choose to limit its numbers by reducing births, Nature will do it for us by increasing deaths.

WHERE WE'RE GOING:

The word 'Religion' means "re-linking." The basic committment of the Church of All Worlds is to the re-integration of people with themselves, their fellow humans, and with the whole of living Nature. In company with all other Pagan peoples, we create no artificial demarkations between the sacred and the secular, for we recognise that religion must ultimately be an entire way of life, not merely some ritual acts performed once a week. We are committed to developing an organic, vitalistic philosophy of life and its expression in an organic culture.

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To this end, then, the Church of All Worlds devotes itself to those who need or want the help and understanding through the processes of unlearning and learning. It is our aim to offer assistance through any personal expansion programs found to be effective. Furthermore, we intend to remain openminded and receptive to new ideas, interests and goals, and learn to live responsibly and responsively with each other.

We advocate envolvement with every conceivable aspect of the emerging Gaian culture, from religious service and mythology to family relations and child rearing; from education to ecology; from psychic development to space travel; from the sensual to the sexual; from intentional communities to planetary government and world peace. "Nothing short of everything will ever really do." We are engaged in the eclectic reconstruction of ancient Nature religions, combining archetypes of many cultures with other mystic and spiritual disciplines. But we are not just trying to re-create a Paradise Lost; we are actively working to actualise a visionary future. With roots deep in the Earth and branches reaching towards the stars, we evoke and create myths not only of a Golden Age long past, but also of one yet to come...

Since we are concerned with the emergent evolution of a total new culture and lifestyle, and since we perceive no distinction between the sacred and the secular, we consider every activity to be essentially a religious activity. For us, taking our cans and bottles to the recycling centre is as much a religious duty as prayer and meditation. And so are composting our garbage, growing organicl vegetables, practicing birth control, using bio-degradable products, boycotting tuna, training and study, protecting animals and celebration of the seasons. We recognise that the essence of a religion is in the living of it.

WHERE WE CAME FROM:

The Church of All Worlds traces its history back to 1962, when a "water brotherhood" called "Atl" was formed by Tim Zell and Lance Christie at Westminster College in Fulton, Missouri. During the mid 60's the group was centered on the University of Oklahoma campus at Norman and operated under the name "Atlan Foundation". A periodical "The Atlan Torch" (later "The Atlan Annals") was published from 1962-1968. In 1968, following a move to St. Louis, the Church of All Worlds was incorporated, becoming the first of the Neo-Pagan/Earth Religions to obtain full federal recognition. In March of that year, the Green Egg appeared. From its inauspicious beginnings as a one page ditto sheet, it grew over 80 issues into a 60 page journal, evolving into the most significant periodical in the Pagan movement during the 1970's. After a 10 year hiatus while the original staff moved to northern California to experience a life of homesteading in the mountain wilderness, the Green Egg resumed publication in 1988 with its 81st edition.

The Church of All Worlds took much inspiration from the 1961 science fiction classic, 'Stranger in a Strange Land' by Robert Heinlein. In the novel, the stranger, Michael Valentine Smith, was an earthman born on Mars and raised by Martians. Among his other adventures upon being brought to earth was the formation of the "Church of All Worlds". The "Church" was built around "Nests," a combination of congregation and expanded family. A basic concept was "grokking" i.e. the ability to be fully empathic. It also emphasised the experience of co-equal love 2536

between sexes. The common greeting was "thou Art God;" as recognition of the immanent divinity in each person.

The basic theology of the real-life Church of All Worlds is a form of pantheism which focusses on immanent rather than transcendant divinity. The most important theological statement came in the form of revelatory writings by Tim (now Otter) Zell in 1970-1973, on the theory which later became known as the "Gaia Thesis". This concept is a biological validation of an ancient intuition: that the planet is a single living organism; Mother Earth (Gaia). Pantheists hold as divine the living spirit of Nature. Thus to CAW recognises Gaia, Pan and other nature spirits as the Divine Pantheon. In this manner, the Church of All Worlds became a forerunner of the Deep Ecology movement.

Though the Church maintains an egalitarian rather than matriarchal social structure, nevertheless, through its focus on Mother Nature as Goddess, its recognition and ordination of women to the priesthood, and the important central policy making positions held by women in the Church, CAW can rightly be held to be the first Eco-Feminist Church. We are not a secret or members only organisation, and we welcome partici- pation by all who are sincerely interested in our path regardless of race, sex, national or cultural origins or sexual preference. We support unity through diversity. Our only creed states: "The Church of All Worlds is dedicated to the celebration of life, the maximum actualisa- tion of human potential and the realisation of ultimate individual freedom and personal responsibility in harmonious eco-psychic relation- ship with the total Biosphere of Holy Mother Earth"

Worship in the Church involves weekly or monthly meeting which are held usually in the homes of nest members on a rotational basis. The basic liturgical form is a Circle where members take turns in sharing their creativity. A chalice of water is always shared around the Circle either as the opening or closing of the ceremony. Other events are celebrated at the Church retreat sanctuary, a 55 acre parcel of land called "Annwfn" in Northern California. It is maintained by a small residential community of caretakers. In addition to various campfire and ritual areas, the land has several hand-built buildings including a two-storey temple, plus a garden, an orchard and a small pond. It has limited solar electricity, propane hot water and a radio telephone, but no TV. In addition to the eight Celtic seasonal festivals, we hold handfastings, vision quests, rites of passage, workshops, retreats, work parties, summer camps and staff meetings on the land.

As in "Stranger in a Strange Land", congregations of the Church of All Workds are called nests, and quite a few are currently in existance around the world. See the latest issue of Green Egg for listings to find the nest nearest you.

Over the years, the Church has founded a number of subsidiary branch orders through which we practice and teach our religion. These include:

NEMETON - Founded in 1972 by Gwydion Pendderwen and Alison Harlow, this is the publishing arm. Tapes, records, songbooks, T-shirts, figurines, jewelery and philosophical tracts. Catalog $US 1.

FOREVER FORESTS - Founded in 1977 by Gwydion Pendderwen, this is the Churches ecology branch. Sponsors tree planting rituals and environmental actions. Has stewardship of Annwfn, the Church

land.

ECOSOPHICAL RESEARCH ASSN - Founded in 1977 by Morning Glory Zell, the ERA is devoted to research and exploration in the fields of history, mythology, and natural sciences.

LIFEWAYS - Founded in 1983 by Anodea Judith, this is the teaching order. Offers workshops, classes, healing rituals and training for the priesthood.

PEACEFUL ORDER OF MOTHER EARTH - Founded 1n 1988 by Willowoak, POEM is dedicated to children and child nurturing. Provides enriching activities for children at gatherings, summer camps,and a quarterly childrens magazine, 'How About Magic?'

FOR MORE INFORMATION:

Director of Australian Operations, PO Box 408, Woden, ACT, 2606, AUSTRALIA.

FAX (06) 299 4100 PHONE (06) 299 2432

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What is Myth? This article appeared in Web of Wyrd #10, and is by Anna from Canberra.

Mythology can be approached from various perspectives, such as anthropo- logical, sociological, folk-lorist, psychological and metaphysical. Our understanding of what myth is depends on the perspective we use. The folk-lorist is interested in the variety of myths and their spread with migrations of peoples. The anthropologists study myth as part of a peoples' culture. The sociologist is interested in how it helps society to function. The psychologist studies its effects on peoples' perspec- tives, and how it helps them cope with the world in which they live. The occultist and mystic regard it as a tool to help them achieve their aims, whether that be union with the divine, or a greater understanding of themselves and the divine within. Myth occurs in the history of most, if not all, human traditions and communities, and is a basic constituent of human culture. It occurs both with and without associated rites (though not all rites have myths associated with them). This paper discusses the purpose of myth, and how we may use myth more effectively in the magical context.

Some definitions of myth: "Myth is the secret opening through which the inexhaustible energy of the cosmos pour through into human cultural manifestation." (Campbell: The Masks of God - Primitive Mythology) "Myth is a psychic phenomenon that reveals the nature of the soul." Jung: The Archetypes and the Collective Unconscious) "Myths are accounts about how the world came to be the 2538

way it is, about a super-ordinary realm of events before (or behind) the natural world." (Keesing: Cultural Anthropology - a Contemporary Perspective) "A myth is a statement about society and man's place in it and the surrounding universe." (Middleton: Myth and Cosmos) "Myth is a collective term used for one kind of symbolic communication and specifically indicates one basic form of religious symbolism, as distinguished from symbolic behaviour (cult, ritual) and symbolic places or objects (such as temples and icons). Myths are specific accounts concerning gods or superhuman beings and extraordinary events or circumstances at a time that is altogether different from that of ordinary human experience." (Encyclopaedia Britannica) From these definitions it can be seen that myth has two functions, esoteric and exoteric. The exoteric function is to: "...bind the individual to his family's system of historically-conditioned senti- ments, as a functioning member of a sociological organism." (Campbell: ibid)

In this role myth is exploratory and narrative. An example is the North American tale: Old man saw a circle of cottontail rabbits singing and making medicine; they would lie in the ashes of a hot fire and sing while one of their number covered them up; it was lots of fun. Old Man asked to be shown how to do this, and was covered in the coals and ashes and was not burnt. Then he wanted to be the one to cover up the others, and all the rabbits jumped into the fire. Only one got out, who was about to have babies; Old Man let her go so that there would continue to be rabbits. She went off with a dark place on her back where she got singed, which all rabbits since have had. The others he roasted and laid on red willow brush to cool. The grease soaked into the branches and even today, if you hold red willow over a fire, you will see the grease on the bark. This myth is explanatory; it explains two observed features of the natural world.

Another myth explains not the natural world, but the use man puts it to. This is an Ojibway myth explaining the origin of maize and man's use of it. To summarise this myth: a young man went to the forest to fast for seven days and search for his spirit guide or guardian. During this period he was visited by a richly-dressed handsome young man, sent by the Great Spirit, whom he had to wrestle, despite his weakness from his fast. Before the last time the visitor told him he would prevail this time, and gave him instructions: how to prepare the ground, how to bury his body, how to care for the ground after, and how to harvest the maize that would grow. This he did, so his people now have maize. This myth not only explains the origin of maize, but also gives instructions for planting, care and harvesting, thus ensuring that all the tribe know how to grow it, as well as learn where it came from. Other myths are justifying and validating, answering questions about the nature and foundation of ritual and cultic customs.

An example is the Blackfoot myth about the origin of the Buffalo Dance. The Blackfeet hunt buffalo by chasing them over a cliff, but at one time they could not induce the animals to the fall, and the people were starving. A young woman, seeing a herd of buffalo near the edge of the fall said, "if you will only jump into the canal, I shall marry one of 2539

you." The buffalo did so, and a big bull came and carried her off. Her father came looking for her, but was trampled to pieces by the buffalo. The woman got a piece of his backbone and sang over it until his body was restored and he was alive again. The buffalo allowed the woman and her father to go, on condition that they learn the dance and song of the buffalo, and not forget them. For these would be the magical means by which the buffalo killed by the people for their food should be restored to life, just as the man killed by the buffalo was restored. This myth tells the people why they do the dance, and the consequences if they don't. It is also a piece of sympathetic magic designed to increase the fertility of the buffalo herds when the dance is performed. As such it gives them a sense of control over some of the important factors of their environment and indicates appropriate action if the buffalo do decline.

Myths also have a descriptive function, explaining facts beyond normal reason and observation. Creation myths are an example. The Norse creation myth describes Niffleheim forming out of the Abyss, with ice to the north and fire to the south.

From the melting ice where these two realms met formed a giant, Ymir, and a cow, Audmulla, who became the wet-nurse of the gods. From Ymir came the frost giants, and Audmulla's licking of the ice freed the progenitors of the gods, Odin, Vile and Ve. And so the myth goes on, describing the creation of the world, the gods and mankind. This myth does not describe or explain the world as it is, but how it came about in the first place. It is an explanation of something that man couldn't see or comprehend, that is beyond his knowledge and experience.

One purpose of myth is to help tie a community together. When myth is expressed in ritual, it builds the community, or specific segments of it, together. An example is the Aborigines' use of myth in boys' initiation rites. Myths are revealed to the boys as part of their initiation to manhood; since the women and children do not know these mysteries, they serve to bind the men together, and important factor for a group that needs to hunt together.

Myth gives a community a common framework, a common view of the world. The whole community has the same understanding of why the world is the way that it is. It also tells them how to behave in certain circumstances and why they should do so; why their society is structured the way that it is, and what will happen if they break cultural taboos.

An example in our cultural context is the myth of David and Goliath. This myth tells us how to behave in a situation where we are faced with overwhelming odds. It teaches us courage rather than running away, and suggests an approach that can be used to cope with the situation.

Myth provides the moral values of the culture. Many of our moral values, for example, come from the Christian myths. The story of David and Goliath is one reason why we revere courage. Murder and theft are regarded as wrong, evil, as the myth of Moses teaches us. The myth of Noah and the Ark tells us of the consequences of evil and righteousness. To summarise then, myth provides a guide for the individual throughout his 2540

life; one that aids him to live in health, strength, and harmony in the particular society in which he was born.

Myth also has an esoteric function, which is almost the opposite of the exoteric function. Myth transforms the individual, detatching him from his local historical and cultural condition, and leading him to some kind of ineffable experience. It provides a bridge between an in- dividual's local consciousness and universal consciousness. Myth and rites constitute a mesocosm, a mediating middle cosmos through which the microcosm of the individual is brought into relation with the macrocosm of the all, the universe. Myth, "... fosters the centering and unfolding of the universe in integrity with himself (microcosm), his culture (mesocosm), the universe (macrocosm) and finally with the ultimate creative mystery that is both beyond and within himself and all things." (Houston: The Search for the Beloved)

Myth bridges the gap between ourselves and godhead, providing a path that we may use to become aware of the cosmos, the godhead. In this context, R J Stewart describes creation myths not as explorations but as, "... resonant re-creations that echo the original creation... an organic timeless flow of images and narrative within which such questions [of the nature of the world] were by-passed altogether, for the 'answers' of such mythology come from deep levels of consciousness, in which universal patterns or intimations are apprehended." (Stewart: The Elements of Creation Myth)

When we imagine a creation myth, irrespective of our belief or disbelief in the myth, we re-create or re-balance ourselves. Another function of myth is to act as a filter. The full, unadulterated experience of the universal consciousness is more than our minds are capable of holding, and there are those who went too far and fell into psychosis and other imbalances as a result. Myth provides a way of experiencing universal consciousness or godhead without it overwhelming us to the point where we cannot return to ourselves.

There is an alternative way of looking at the esoteric levels of myth. C G Jung considers mythological processes to be, "symbolic expressions of the inner unconscious drama of the psyche which becomes accessible to man's consciousness by way of projection." (Jung: ibid.) He views the unconscious as having two levels; personal and collective. The personal unconscious contains experiences that have been forgotten, whereas the collective unconscious has contents and modes of behaviour that have never been through consciousness, and are more or less the same everywhere and in everyone. The contents of the collective unconscious are called archetypes.They are expressed in myth and fairy-tale in a specific form, but can also be experienced by the individual in a more naive and less understandable form as dreams and visions.

An archetype is a memory deposit, derived from endless repetition of a typical situation in life. It is the psychic expression of an anatomi- cally physiologically determined natural tendency. Archetypes are normally referred to as figures; the wise old man, the mother, the trickster. However, they also include experiences, of which an example is the birth experience. Everyone goes through this experience, so it has made a strong imprint on the collective unconscious. As a result, rebirth experiences are a very powerful mythic image, and form the core of initiation rites and the process of becoming a shaman.

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For example, as part of his initiation into manhood, and Arandan boy, after the trauma of circumcision (which mirrors the birth trauma), stands in the smoke of a fire, a repetition of the smoking he underwent as soon as he was born. Similarly, many shamans, ind escribing the experience that made them a shaman, report being swallowed or eaten by an animal or spirit person, then being reborn. Taking on a new name at initiation is an outward symbol of the rebirth that has occurred.

Archetypes have given rise to the eternal images in myth and religion. These are meant to attract, convince, fascinate, overpower. They give man an experience of the divine, while at the same time protecting him from being completely overwhelmed. In this sense, archetypes and mythic images are the same; they are both the gateway for this experience of the divine. They are an image or a reflection of a god or goddess, but are not the divine itself.

In the Greek creation myth Gaea is the archetype of the earth mother, the image of that aspect of godhead; the image that allows us to reach out and touch that aspect of godhead.

However the mythic image of Gaea, the archetype image from the myth, is not actually godhead itself. Both are filters, not the actuality. Jung sees archetypes as having psychological as well as metaphysical significance. In our daily lives our attention is focused outwards to deal with the world, and we lose contact with our inner world, powers in our psyche such as creativity. Myth is a means to bring us back in touch with these inward forces. When archetypes are activated in our lives we have two choices: either let the archetype have its way irrespective of other factors, or block it, producing a conflict that leads to neurosis.

Jung sees the symbols of modern psychology analogous to those of myth, and considers that we have replaced myth by psychology. We have done so as a result of a growing impoverishment of symbols; as our culture has become more scientific and rational, we have analysed our cultural mythic symbols until they have appeared to die, leaving us with a culture that seems superficial to many.

Some individuals have coped with this by turning to the myths of other cultures, leading to the popularity of eastern philosophy in western culture. Others haven't coped at all, hence the increased violence, crime, despair, suicide, and so on, of our culture. Some are developing new modern myths, imspired by visions such as the blue-green jewel of the earth seen from space.

Because myth is a means of regeneration for both the individual and the group, this turning to old myths, to myths of other cultures and to new myths coming out of our culture is seen by people such as Campbell as the beginning of a new age, a rebirth of mankind. Whether this is so remains to be seen.

What does this teach us about the use of myth in magic? What we often do in Wicca is to take an old myth and apply it or adapt it in some way for our use in ritual. Understanding the distinction between the two levels of myth, exoteric and esoteric, aids in this adaptation. To modify a myth for use in ritual, those aspects of the myth relating only to the exoteric, ie the explanatory and justifying aspects, can be excluded with impunity. However, those aspects relating to the esoteric function (some, of course, may relate to both) cannot be excluded or modified 2542

without changing or destroying the myth's ability to take us beyond ourselves and towards the universal consciousness.

Another aspect to consider is how this journey to universal conscious- ness is achieved. To experience myth fully requires the willing suspension of disbelief. Logic is set aside, imagination comes into play, and the masks used change from the symbolic to the actuality. Enactment of the myth becomes, not people masked and dressed up, but reality itself. Children do this easily; to a child playing, a piece of wood is a person or a horse, to the extent that the child can become terrified of a piece of wood that at the beginning of the game he or she pretended was a monster. To the adult westerner with his developed rational mind this is more difficult, and much of western occult training is aimed at attaining this child-like state of experiencing the world and myth again.

Meditation stills the active mind. Visualisation and imagination create the symbols, the game, the mythic images. Ritual gives the images life, enacting the myth so that it might impact upon the individual. Con- centration maintains the images long enough that the desired effect is attained. The result: contact with, and experience of, universal consciousness.

Finally, the fate of our cultural myths warns us of a danger that lies in wait with the myths we use. The mind is a powerful tool that is very useful in magic; eg, it can prevent us from falling into the trap of self-delusion. However, abuse of the mind in relation to myths can be destructive. Myths are experiential. If we analyse and explain away the myths we use in the same way our culture has recently done with its own myths, we run the risk of devaluing them to the extent that they no longer have an impact on us and can no longer be used effectively to touch godhead.

References Campbell J: "The Masks of God: Primitive Mythology" (Penguin Books, New York, 1969) "Myths to Live By" (Bantam Books, New York, 1972)

Encycopaedia Britannica, vol 12, macropaedia, 15th edition,1978

Houston J: "The Search for the Beloved. Journeys in Mythology and Sacred Psychology" (Jeremy P Tarcher Inc., Los Angeles, 1987)

Jung C G: "The Archetypes and the Collective Unconscious" (Bollingen Series XX, Princeton University Press, New York,1969)

Keesing RM: "Cultural Anthropology: a Contemporary Perspective"(Halt, Rinehart and Winston, New York, 1976)

Middleton J: "Myth and Cosmos: Readings in Mythology and Symbolism" (University of Texas Press, London, 1967)

Stewart RJ: "The Elements of Creation Myth" (Element Books Ltd, Longmead, 1989) "Magical Tales: the Story-telling Tradition" (Aquarian Press, London, 1990) ................................................................................ 2543

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Generic Pagan Funeral for a Elder Woman By: She-Wolf

(as written, to be conducted by a group of Priestess, Priest, chief mourner and possibly other coven members as attendants, i.e. ushers.)

The room (perhaps of a funeral home) is decorated with evergreen boughs and roses. This supposes there is a casket, but may be adapted if there is a picture only of the deceased.

Before anyone comes into the room, the priest and priestess may cast a circle, summon the quarters and invoke the Lady and Lord.

As the mourners enter, they will be greeted at the door (and portal to the circle) by the Priest and Priestess. When all are seated, the priestess begins.

PRIESTESS: (adapted from the "Decent of the Goddess," in the Farrars' Witches Bible Complete )

There are three great events in the life of a person: love, death and resurrection to a new life. Of these love is the most important. For by love and in fulfillment of it, we may again be joined with our families and friends, remembering and loving them again. Death cannot take away love or our loved ones.

Without love there is no birth, without birth no death, without death no rebirth. This is the miracle of love.

PRIEST:

-------(name of Chief mourner, here a son), loving son, all here feel your sorrow and with you honor --------(name of deceased).

Nearest relative or chief mourner tells about the persons life and accomplishments. Others may speak also. When this is finished, the priest continues.

PRIEST:(adapted from memorial service of "Magical rites from the Crystal Well")

For a while we have lost one who is dear to us, but it is only for a time and we should not be sorrowful. There is a reason to be here and a reason to go when we have fulfilled the tasks of a life's work. Dying is only a way of forgetting, of resting, of returning to the eternal source to be renewed and made strong.

PRIESTESS:(adapted from the rite of the Three-Fold-Goddess in the Witches Bible)

Behold a woman who has been three women. First a girl full of dreams and hope. Then a mother who brought forth life and gave love. Finally an elder, rich in knowledge and experience. Her journey is ended and a new one begun. Let us bid her farewell and entreat all her loved ones who have gone before her to greet and guide her on her way.

The priest may then instruct the mourners to bid a personal farewell if they desire, then proceed to the foyer or otherwise outside the room.

This is the traditional time to play the departed loved one's favorite song or hymn. Again, some attendant should be at the portal to see all out of the circle. The priest, priestess and perhaps the chief mourner may then thank the Gods, release the quarters and open the circle.

Some refreshment in the outer area might be available to help the people ground a bit. The pall bearers may then return and carry the casket to the conveyance.

At the grave side, salt or ashes, water and wine, and aromatic oil may have been poured to bless the site.

"We wish you all love and happiness. Do not forget us. We will not forget you. We find our peace and hope in the sure and certain knowledge that we shall meet again and at that time we will celebrate in perfect love."

After the casket is lowered, the chief mourner throws earth upon the grave.

This is again a traditional time for all to eat together. This helps in grounding.

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Ghosts of Christmas Past by Eric Maple

Every December 25th the normally phlegmatic British let down their hair and plunge into an orgy of fun which one would normally associate with the people of more exuberant nations.

Complete strangers wish one another a Happy Christmas as a parting greeting and the public houses are filled with revellers strenuously keeping up the spirit of the season of goodwill.

Few of these light-hearted souls will be aware that the celebration of Christmas had its origins in the pagan worship of the Sun or, for that matter, that the funny hats, the evergreens and the festive board have nothing whatsoever to do with Jesus Christ, the Prince of Peace, but rather with the older gods worshipped by our ancestors in the twilight world of pre-Christmas Europe.

It is strange to consider that the presence of pork on the Christmas table and the custom of carrying in the boar's head was once associated with the sacrifice of a sacred Boar to the Sun god. At the festival of Frey, the dispenser of rain and sunshine in the mythology of Northern Europe, a boar was a good luck offering for the New Year and its head, with an apple in its mouth, was borne into the banqueting-hall amid singing and the sound of welcoming trumpets. Later in history, the boar's head gave way to the goose and the turkey. But where this custom survives, it should be seen as one of the many curious ghosts of Christmas past.

Consider the evergreens and their modern counterparts: the paper- -chains which festoon the house at Christmastide. The evergreen was once the symbol of immortality, declared sacred to the Teutonic nations, and given pride of place in celebrations associated with the Winter Sol- stice from which our modern Christmas is descended.

As a symbol, the evergreen means constancy and eternity, and even in the Orient we find that it expresses a similar idea, for the Japanese believe the evergreen needle brings longevity and prosperity. The holly, especially, brings happiness and friendship, but if kept in the house after New Year's Day misfortune is ordained. Generally speaking, however, all evergreens must be taken down by Twelfth Night-- then all will be well.

When we look around the room that has been decked with the regalia of the Christmas party our eyes inevitably settle on one of the focal points, the mistletoe. In pagan times, it was customary to celebrate the death of the old year and the birth of the new by kissing under the mistletoe's berries. Old enemies were then expected to forget their quarrels and take a ceremonial kiss, promising to live in amity from that time forth.

It is not generally known that the mistletoe became a powerful life symbol because it grew' berries in winter when other plant life seemed dead. Once known as All Heal, it was employed as an ingredient in many folk medicines. It was the golden bough of the ancient Druids and, because of its association with sacrificial ceremonies, was outlawed by the Church as an emblem of paganism.

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Oddly enough, the sole exception was York Minster where a sprig of mistletoe was placed on the altar each Christmas. A general pardon for crimes remained in force throughout that city for as long as it remained there.

The central symbol of the Christmas scene, the evergreen Christmas tree, had its origins in Germany where St Boniface cut down a sacred oak which was worshipped by the pagans and, to placate them, offered a fir tree in its place. However, later research indicates that traces of a similar custom existed in other lands, notably Greece and Rome, where trees were decorated at the time of year later dedicated to Christmas. There is also reason for believing that the same or a similar custom was known in ancient Egypt.

The mystical heritage of Christmas is very strongly represented in one of the principal characters in the celebrations, Santa Claus, the embodiment of the spirit of goodwill. The name Santa Claus is in fact a corruption of the fifth century St Nicholas, the Bishop of Myra, who was honoured with special ceremonies by the Greeks and Romans on December 6th, later changed to December 25th.

This distinctly un- ghostlike genus of happiness was a 'reincar- nation' of Odin, God of the Scandinavians who, on the conversion of Northern Europe to Christianity, was transformed first into St Nicholas and later into the modern Father Christmas.

Christmas has no equal as a religious feast; it is the most important as well as the most enjoyable festival of the entire year. Yet even the good things spread out on the table have their religious aspects, particularly the mince-pies which were originally fashioned in the shape of small cribs in honour of the Christ Child.

Among the superstitions associated with mince-pies is one which demands that the Christmas reveller makes a pilgrimage among his neighbours and friends demanding the gift of a mince-pie wherever he calls. For each one eaten, so goes the tradition, the visitor may expect a month's good health for the ensuing year.

Originally, mince-pies contained a far more potent filling than mere mincemeat. They were stuffed with flesh of game hashed together with pickled mushrooms. One should always make a wish when taking the first bite of the first mince-pie of the season.

The Christmas pudding qualifies as a magical ritual in its own own right, for it is surrounded by the most curious ceremonies. Prior to the 18th century the pudding was known as Plum Porage and was a concoction of plums, spices, wines, meat broth and breadcrumbs. It was eaten in a semi-liquid state and only later in its history were the plums replaced by raisins.

To preserve good luck, the pudding should be stirred deasil or clockwise: a ceremony known to most psychic cooks. Lucky charms and silver coins have to be incorporated in the mix to bring good fortune to the eater, usually a silver coin, a silver thimble and a ring, with the following meanings: the silver coin brings good luck; the ring promises a happy marriage to the girl who finds it; while the thimble hints that she is likely to remain a spinster.

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The most interesting feature of Christmas pudding lore is the custom of setting fire to the brandy, so that the pudding can be brought to the table all aflame. This is a curious reminder that in ancient times special fires were lit at the midwinter feast to honour the Sun god.

One ghost which has been finally exorcised from the Christmas scene is the Dumb Cake which in times past was prepared by single girls for consumption on Christmas Eve. Its ingredients were salt, wheatmeal and barley, and it had to be baked in complete silence. It was carefully placed in the oven and the front door opened precisely at midnight. The spectre of the girl's future husband was expected to enter the house at that time and march into the kitchen to turn the cake. In some areas the cook would prick her initials on the cake and in due course her future husband would materialise to add his initials to hers. Alas, this custom seems to have vanished for ever.

The modern Christmas cake is still with us. It is supposed to have originated with a cake presented by the people of ancient Rome to their senators. A custom among Scots demanded that the cook should rise in the early hours of Christmas Day and bake sowen (oatmeal) cakes. These were distributed to the family at Hogmanay. If a cake happened to break, bad luck followed, but if it remained unbroken the eater could look forward to a Happy New Year.

Although there is no clear-cut tradition that Christmas Day was ever associated with the giving of presents prior to modern times, it is known that a similar custom was observed by the Romans on New Year's Day. The Roman gift would have been a goodwill symbol only, consisting of branches of evergreen, but in time the presents became more lavish.

Many of the enjoyable rituals which involve our lives at Christmas time are but the shadow survivals or 'ghosts' of very ancient customs performed around the close of the old year and the birth of the new, and the feast of fire celebrated at the time of the Winter Solstice to honour the Sun god.

But the season of fire and light, as it is sometimes called, would be nothing without the Yule-log,for Christmas is also known as Yule, which was the Scandinavian feast of the Winter Solstice.

In the days of old, an oak log was cut down on Yule Eve, and borne with much ceremony into the house and rolled onto the huge fire that was to burn during the days of the Nativity, especially Christmas Day. Little did the pious Christians of the medieval world realise that originally it had been burned in honour of the god Thor and represented the sacred element: fire.

No doubt it was due to this association with the old gods that the hearth fire at Christmas assumed the important role which it retained until the advent of artificial forms of heating. The hearth was the centre for the telling of Christmas ghost stories and for those curious superstitions relating to the mysteries of fire.

Throughout Northern Europe there were traditions that the family ghosts returned at Christmas time to share the festival with their living relatives. In Brittany there was the custom of leaving food for the ghosts while the family attended church. In Scandinavia, stories were told of trolls (who were ogres not ghosts) returning at this

season to rattle the window-panes. In the British Isles there were contradictory beliefs, some people thought, erroneously, that no ghost had power to haunt during the Christmas season.

It is when the light is extinguished save for the glowing embers that the ghost-story teller comes into his own and, surrounded by the family, describes some ancient haunting which is calculated to chill the blood of his listeners. Traditional hauntings include the posthumous adventures of Anne Boleyn who haunts her old homes during the Christmas season. Her ghost has been reported at Rochford Hall in Essex and Hever Castle in Kent, wandering headless during the 12 days of the festival.

There are a number of cheerless proverbs which surface at the season of goodwill, as when someone observes, 'A green Christmas brings a full church-yard,' possibly to counteract any excessive exuberance among the party.

However, the children turn to less ghostly rituals, including divination to discover the future. Each of them cuts an apple and counts the pips. The one whose apple has the most pips can look forward to the most happiness in the 12 months ahead.

And so young and old join in quiet communion with Christmas- es past, present and future, united in quaint ceremonies whose origins are lost in history - a celebration presided over by ancestral spirits who have been lured into the home from outer darkness by the glow of the pagan fire.

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A Yule Mythos The Bard Thu 23 Dec 93 From "The Mystery of the Bards: The Book of the Fool"

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"Hey! Wake up there!" The Fool opened His eyes, stretched, and rolled over on the soft grass of the Summerland. "I suppose you're talking to me?" he murmured. "I certainly am!" The Lady, shimmering in Her Aspect as the Goddess of Love, smiled at Him. Had He been human, that smile would have sent Him into a transport of happiness. As it was, He felt a little shiver of joy run on catfeet down his spine. "What's up?" He got to His feet, brushing back his hair. "What's up? WHAT'S UP?" The Lady looked at Him in disbelief. "Dummy! It's almost Your birthday!" The Fool looked puzzled for a moment. "My birthday? I thought We have been....for always. We don't -have- birthdays, do we?" The Lady grinned, shifting into the Nymph for a delightful moment. "No, we don't, but Humanity likes to give Us birthday parties, and yours is probably the biggest.....so you need to get moving!" "So I do! And this Aspect is probably one of my favorites!" The Fool jumped in the air, landing on His hands in a perfect handstand with a jingling of bells. Then he took His hands off the ground, and hung suspended, upside down, in mid-air. One leg was folded at the knee. "Can You stand on Your head?" He grinned. "Not with -this- dress on!" She laughed. 2553

Humming a tuneless melody. the Fool strode thru Summerland, and thru the cloudy space between the Worlds of the MultiVerse, finally ending up on a small, very green-and-blue planet that the natives called "the Earth." "It's My Birthday a-comin'!" He shouted, and there was a stirring, and a movement. The Life that was locked in the grip of Winter remembered that Spring would come, as it always will, and the half of the world that was in Summer gave a little quiver of happiness. He went to a Place, and put on the suit, and the Aspect to fit it. He hitched the nine animals to His sleigh, grooming them with loving hands. Then He loaded it with gifts for all the people of the Earth. He was helped by quite a lot of the smaller elves, who found the game most enjoyable. Most of these gifts were toys, but many of them were practical, useful things. Some, like Love, and Peace, and Happiness, were quite insubstantial....but they were His Gifts nonetheless. He laughed. No longer slim, but chunky (if not fat), and dressed in a red suit lined with white fur, His laughter was a "Ho! Ho! Ho!" of gladness that rolled over the Earth. He spent the next instant of Time ("And what a clever concept Time is," He thought in self-congratulation) delivering His gifts, riding the sleigh to the music of tiny bells thru the Night. "Good Yule! Merry Christmas! Happy Hanukka! Io Saturnalia! Hail Mithras! Welcome Cernunnos!" He shouted. "And a Happy Birthday to Me," He added under His breath, with a grin. He landed the sleigh, and unhitched His animals. Each one was Named, and each one nuzzled Him as an old friend. The last was younger then the rest, and full of energy, bounding across the Place like a puppy in a warm kitchen. The red light from his nose reflected on the snow, and gave a joyful light that lit the sky in a glowing aurora. The Fool laughed at the sight, and hung up His suit, and took off the Aspect, and returned to the Summerland over the paths He knew so well.

"Well," She said, "Did everything go all right?" The Fool leaned back against a tree and watched a butterfly land on His nose. "Yep. Got all My presents delivered. Did the usual sleigh-and-reindeer thing with the red suit and all.....great fun! I sure like to see the children happy." "Well, You sure are bass-ackwards sometimes!" The Lady shook Her finger at Him in mock anger. "Huh? Whattya mean?" The Fool was puzzled. "Well....everybody else -gets- presents for their birthdays. You gotta reverse it and give presents away!" The Fool giggled, and said, "That's my Nature, dearest. By the way, your fly's open." The Lady looked down and reached to zip up Her fly, and then did a perfect double-take. "But....I don't -have- a fly!" And the Fool leaned back against the World Tree and laughed and laughed and laughed.

Thus it was, and so it is, and evermore shall be so!

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The following is from The Mysts of Annwfn Book of Shadows, and appeared in NightScapes Vol. 1, No. 5 (a journal of Magick, Paganism and the Occult). Subscriptions are $13.00 a year/six issues, sample copy $3.00. Write to: NightScapes, P.O. Box 4559, Mesa, AZ 85211-4559. Phone: (602) 898-3551.

Information about The Mysts of Annwfn (who publishes NightScapes), can also be obtained by contacting the above information. ................................................................................ 2555

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THE LEGEND OF THE MAIDEN

The Mysts of Annwfn Book of Shadows

In Ages long past, the lovely Lady Brighid came to Hibernia to dwell in that land among her people. She brought to them many special treasures from the Outer Realms to enrich their lives. She gave them the art of Smithcraft, Poetry, and Inspiration. Brighid also shared a sacred Cauldron that overflowed with inspiration and love. She was adept at the healing arts, and in the Magick of Medicine. Her people loved her deeply, and kindled a fire in her honor which was constantly attended by nineteen maidens, and was never allowed to go out.

The Lady Brighid eventually became a mother, and her people rejoiced, knowing their lands would be fruitful just as their Goddess was fertile. However, Brighid also knew the misery of loss. When one of her beloved sons was killed, the whole land wept. She lamented so deeply that she invented "keening," the mournful song of the bereaved women of Erin. Her Flame burned so brightly, however, that happiness soon returned to the land. She bestowed upon her people, yet, another gift: The Art of Whistling.

However, in the fullness of time, the beloved Lady could no longer dwell openly with her people, and she made her home in the Sidhe. There, she would dwell close to her people and her land, and they could call upon her name at the appointed times, and keep her Flame burning within their hearts.

The Eternal Flame continues to burn!

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The following ritual derives from The Mysts of Annwfn Book of Shadows, and was publicly conducted by Goddess Moon Rising Coven in San Diego, Ca. on Imbolg, 1988, and by The Mysts of Annwfn Coven in Mesa, Az. at Pagan Arizona Network's Imbolg celebration in 1993.

This ritual appeared in NightScapes, Vol. 1, No. 5 (a journal of Magick, Paganism and the Occult). Subscriptions are $13.00 a year/six issues, sample copy $3.00. Write to: NightScapes, P.O. Box 4559, Mesa, Az 85211-4559. Phone (602) 898-3551.

Information on The Mysts of Annwfn (who publishes NightScapes), may also be obtained by contacting the above information.

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CANDLEMAS RITUAL

Mysts of Annwfn Book of Shadows

The following ritual calls for the participation of eight people, and is best performed at a large gathering. The participants include: The Maiden Goddess, the Young Lord, the High Priestess, the High Priest, and the four Watchtowers.

Specific items needed for this ritual are: a Crystal Ball, a cross of rushes, a mat, a basket, a phallic wand, a sprig of evergreen, pieces of paper, cakes, wine, and basic Altar and ritual equipment. All participants shall write upon the paper things and qualities they wish to gain during the coming season, and then place them in the basket prior to ritual.

Candlemas is the festival of the Flame, and is best performed at night. This is Brighid's celebration. Winter is bade farewell, and as Spring approaches, it's a time to think of love.

* * * * *

All members of the ritual enter the Circle except for the Maiden. She should be wearing white, and is adorned with a garland of flowers in her hair. She stands out of sight, awaiting her cue. All attendants of the ritual should line the outer ring of the Circle, leaving a walkway into it. The Young Lord is to position himself among the attendants.

The High Priest starts the ritual by saying:

The young Sun King now begins to feel the first stirring of desire for the Lady. The Goddess patiently awaits her future lover. The Rites of Spring are near, and the year is in its waxing phase. The Sun's presence is ever-more increasing and the darkness runs and hides.

The Invocation of the Four Quarters comes next, starting with the East:

We welcome the Guardians of the East. Your breath of life is sacred, and greetings to the lovely Fand, the Pearl of Beauty, and gracious Olwen, the White Lady of the Day. Your presence is most welcome at this Festival of Imbolc!

South:

We welcome the Lords of the South. Your warmth flows through us all, and greetings to the Honored Lady Brighid, and to beautiful Branwen, the White Bossomed One. Your presence is most welcome at this Festival of Oemlic!

West:

We welcome the Holy Ones of the West. Your moisture is 2558

refreshing and precious to life, and greetings to our Queen Arianrhod of The Silver Wheel, and sweet Aine of the Wisps. Your presence is most welcome at this Festival of Lights!

North:

We welcome the Watchers of the North. Your power and wisdom is ours, and greetings to the Wise Cerridwen of Lake Tegid, and to the desirable Rhiannon of the Netherworld. Your presence is most welcome at this Festival of Candlemas!

The High Priest continues:

From now to Beltane, is the pathway less dark. Thus, shall the journey be made through to Beltane, renewed in strength and happy in love.

The High Priestess now turns slowly, addressing those assembled. As she speaks, the Maiden walks slowly into view down the processional towards the Circle, until she stands at the Northern Gateway. She is holding the Cross of Rushes. The High Priestess says:

Long Winter is now passing away and the buds will soon swell on the Apple tree bough. The Earth gladly receives the plow in preparation for the celebration of life. For the Queen and the King will begin to wear the garden's green and will speak in a single voice!

The High Priest acknowledges the physical presence of the Maiden, and exclaims:

Behold!!! Brighid has come! Brighid is welcome!

The Maiden enters the Circle and lays the Cross on a mat situated just South of the Altar. She says:

Greetings to you, not only from myself, but from the Mother and the Crone as well. All seasons of the Earth are important and must have their course.....but now, I weary of Winter, and I long for the greenness of Spring, and all that it encompasses. I strongly desire the companionship of my Lover-to be!

She searches the Circle of people and draws him out. She kneels before him and invokes the God Lugh:

Lord of Death, Resurrection, Life, and the Giver of Life! Lord who is within us, whose name is Mystery of Mysteries! Descend we pray thee, upon thy servant and Priest!

Lugh, after indwelling the Priest, now moves over to the Altar, picks up the Phallic Wand, and places it on Brighid's Bed (the mat). The Maiden addresses the God:

I grow weary of the darkness. Let's join to hurry Winter along its way so we can enjoy the pleasures that await us! (She motions to the mat).

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The God starts the Balefire in the South, and while doing this, the Maiden sweeps the Circle three times while everyone chants:

Return, return, return, return The earth, the water, the fire, and the air.

At an appropriate time, the singing comes to an end and the God says:

The Key to unlocking Winter's hold is to erase its memories!

He now holds up a sprig of evergreen and hands it to the Maiden Goddess. She tosses it into the Balefire. She then picks up a basket full of everyone's desires and wishes for the coming season, and says:

Behold! In my hands I carry Hopes and Wishes for the coming seasons. I place them in this fire and as quickly as the memories of Winter fade, let the Hopes and Wishes just as quickly take root!

She tosses them into the Balefire, and Lugh now says:

My dear Lady and Lover-to-be, do us great honor by gazing into the Crystal and give your people words they can hold as their own!

Brighid picks up the Crystal Ball and holds it between her hands. She gazes into it momentarily before saying:

All the gods are one God, and the goddesses, one Goddess, and there is but one Initiator. And to every man, his own Truth, and the God within.

Upon hearing this, he smiles and says:

Come! Let's feast and make merry on this great occasion!

The High Priestess steps in front of the altar and raises the water and Wine. She faces North and says:

In celebration of Brighid's Day, we open the Moongate and let the Westwind blow! We bring Water, life's elixir, to refresh ourselves. We bring the Fruit of the Vine, the drink of the gods! Let us sip and enjoy. Hail to fair Brighid!

The High Priestess now picks up the plate of cakes and says:

Upon this plate are gifts from Erin! Farrels for us to enjoy! Let us eat and remember the Gods. These are holy Sabbat Cakes. They bring us sustenance and fill the hunger. Blessed Be Brighid's Feast! Let us dance in joy and mirth!

The High Priestess now raises the honey as all say:

Here is the Sweet Nectar! Sacred to the Gods!

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All now partake of the Cakes and Wine. Sing songs, dance, and do anything else that feels appropriate. (Brighid's Day is a traditional time for initiations). When the celebration is winding down, the God, taking the Maiden Goddess into his arms, declares:

Now that we all have feasted and made merry, come with me now, our bed of Love awaits us!

The Maiden, protesting lightly, responds:

Oh! How I've longed for you through the Dark days of Winter! But My Love, though our bed is ready, we still must wait a short while. Our time of Union is not yet upon us, but the Rites of Spring, and of Beltane, are not far off!

The Sun King looks slightly disappointed, but smiles lovingly at her. They embrace and kiss passionately, while everyone starts to sing, "Lady Weave Your Circle Tight." While the song continues, she slowly leaves his arms and exits the Circle. He follows her, not wanting her to leave, but stops at the Circle's edge. She turns and says to him:

My Heart is with you, and Destiny will bring us back together soon! As the Cup is to the Knife, so am I to you!

She now disappears out of sight, and the singing shall die down. The High Priest now says:

Even though the Maiden has departed, her presence continues to increase! Light chases away the Darkness, and soon, the Maiden shall reign Supreme! The Winter grows short, and the leaves shall return to the trees! New Life shall spring forth, and New Love along with it! The Wheel turns, and the Young Lord and his Lady shall meet to consummate their Love. So ends this prelude to Spring! May the coming season bring you much joy and happiness!

The Watchtowers are now given their release:

Farewell to the Watchtowers of the North, and to Rhiannon and Cerridwen. May we depart in love and peace until we gather again.

West:

Farewell to the Holy Ones of the West, and to Queen Arianrhod and Aine. May we depart in love and peace until me gather again.

South:

Farewell to the Lords of the South, and to Branwen and the Maiden Brighid. May we depart in love and peace until we gather again.

East:

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Farewell to the Guardians of the East, and to Olwen and Fand. May we depart in love and peace until we gather again.

Everyone:

Merry meet, and merry part, and merry meet again!

References for inspiration:

Gwydion Pendderwen Dion Fortune Janet & Stewart Farrar Marion Zimmer Bradley

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Herbs & their Magickal Properties

A Acacia : Protection, Psychic Powers, Money and Love Spells Adam & Eve Roots : Love, Happiness Adders Tongue : Healing African Violet : Spirituality, Protection Agaric : Fertility Agrimony : Protection, Sleep Ague Root : Protection Alfalfa : Prosperity, Anti-Hunger, Money Alkanet : Purification, Prosperity Allspice : Money, Luck, Healing Almond : Money, Prosperity, Wisdom Aloe : Protection, Luck Aloes, Wood : Love, Spirituality Althea : Protection, Psychic Powers Alyssum : Protection, Moderating Anger Amaranth : Healing Heartbreak, Protection, Invisibility, Anemone : Health, Protection, Healing Angelica : Exorcism, Protection, Healing, Visions Anise : Protection, Purification, Youth Apple : Love, Healing, Garden Magic, Immortality Apricot : Love Arabic Gum : Spirituality, Purify Negativity and Evil Arbutus : Exorcism, Protection Asafoetida : Exorcism, Purification, Protection Ash : Protection, Prosperity, Sea Rituals, Health Aspen : Eloquence, Anti-Theft Aster : Love Avens : Exorcism, Purification, Love Avocado : Love, Lust, Beauty

B Bachelor's Buttons : Love Balm, Lemon : Love, Success, Healing Balm of Gilead : Love, Manifestations, Protection, Healing Bamboo : Protection, Luck, Hex-Breaking, Wishes Banana : Fertility, Potency, Prosperity Banyan : Luck. Happiness Barley : Love, Healing, Protection Basil : Love, Exorcism, Wealth, Flying, Protection Bay : Protection, Psychic Powers, Healing, Purification, Strength Bean : Protection, Exorcism, Wart Charming, Reconciliation, Potency, Love Bedstraw, Fragrant : Love Beech : Wishes Beet : love Belladonna : Astral Projection, Visions **TOXIC** Benzoin : Purification, Prosperity Bergamot, Orange : Money, Success Be-Still : Luck Betony, Wood : Protection, Purification, Love Birch : Protection, Exorcism, Purification and Cleansing Bistort : Psychic Powers, Fertility Bittersweet : Protection, Healing Blackberry : Healing, Money, Protection Bladderwrack : Protection, Sea Spells, Wind Spells, Money, Psychic Powers Bleeding Heart : Love Bloodroot : Love, Protection, Purification Bluebell : Luck, Truth Blueberry : Protection Blue Flag : Money Bodhi : Fertility, Protection, Wisdom, Meditation Boneset : Protection, Exorcism Borage : Courage, Psychic Powers Bracken : Healing, Rune Magic, Prophetic Dreams Brazil Nut : Love Briony : Image Magic, Money, Protection Bromeliad : Protection, Money Broom : Purification, Protection, Wind Spells, Divination Buchu : Psychic Powers, Prophetic Dreams Buckthorn : Protection, Exorcism, Wishes, Legal Matters Buckwheat : Money, Protection Burdock : Protection, Healing

C

Cabbage : Luck Cactus : Protection, Chastity Calamus : Luck, Healing, Money, Protection Camellia -Riches Camphor : Chastity, Health, Divination Caper : Potency, Lust, Luck Carawy : Protection, Lust, Health, Anti-Theft, Mental Powers Cardamon : Lust, Love Carnation : Protection, Strength, Healing Carob : Protection, Health Carrot : Fertility, Lust Cascara Sagrada : Legal Matters, Money, Protection, Cashew : Money Castor : Protection Catnip : Cat Magic, Love, Beauty, Happiness Cat Tail : Lust Cedar : Healing, Purification, Money, Protection Celandine : Protection, Escape, Happiness, Legal Matters Celery : Mental Powers, Lust, Psychic Powers Centaury : Snake Removing Chamomile : Money, Sleep, Love, Purification Cherry : Love, Divination Chestnut : Love Chickweed : Fertility, Love Chicory : Removing Obstacles, Invisibility, favors, Frigidity Chili pepper : Fidelity, Hex Breaking, Love China Berry : Luck, Change Chrysanthemum : Protection Cinchona : Luck, Protection Cinnamon : Spirituality, Success, Healing, Power, Psychic Powers, Lust, Protection, Love Cinquefoil : Money, Protection, Prophetic Dreams, Sleep Citron : Psychic Powers, Healing Cloth of Gold : Understand Animal Languages Clove : Protection, Exorcism, Love, Money Clover : Protection, Money, Love, Fidelity, Exorcism, Success, Luck Club Moss : Protection, Power Coconut : Purification, Protection, Chastity Cohosh, Black : Love, Courage, Protection, Potency Coltsfoot : Love, Visions Columbine : Courage, Love Comfrey : Safety During Travel, Money Copal : Love, Purification Coriander : Love, Health, Healing Corn : Protection, Luck, Divination Cornflower : psychism Cotton : Luck, Healing, Protection, Rain, Fishing Magic Cowslip : Healing, Youth, Treasure Finding Crocus : Love, Visions Cubeb : Love Cuckoo-flower : Fertility, Lover Cucumber : Chastity, Healing, Fertility Cumin : Protection, Fidelity, Exorcism Curry : Protection Cyclamen : Fertility, Protection, Happiness, Lust Cypress : Longevity, Healing, Comfort, Protection

D Daffodil : Love, Fertility, Luck Daisy : Lust, Luck Damiana : Lust, Love, Visions Dandelion : Divination, Wishes, Calling Spirits Datura : Hex Breaking, Sleep, Protection Deerstongue : Lust, Psychic Powers Devils Bit : Exorcism, Love, Protection, Lust Devils Shoestring : Protection, Gambling, Luck, Power, Employment Dill : Protection, Money, Lust, Luck Dittany of Crete : Manifestations, Astral Projection Dock : Healing, Fertility, Money Dodder : Love, Divination, Knot Magic Dogbane : Love Dogwood : Wishes, Protection Dragons Blood : Love, Protection, Exorcism, Potency Dulse : Lust, Harmony Dutchmans Breeches : Love

E Ebony : Protection, Power Echinacea : Strengthening Spells Edelweiss : Invisibility, Bullet-Proofing Elder : Exorcism, Protection, Healing, Prosperity, Sleep Elecampane : Love, Protection, Psychic Powers Elm : Love Endive : Lust, Love Eryngo : Travelers Luck, Peace, Lust, Love Eucalyptus : Healing, Protection Euphorbia : Purification, Protection Eyebright : Mental Powers, Psychic Power

F Fennel : Protection, Healing, Purification Fenugreek : Money Fern : Rain Making, Protection, Luck, Riches, Eternal Youth, Health, Exorcism Feverfew : Protection Fig : Divination, Fertility, Love Figwort : Health, Protection Flax : Money, Protection, Beauty, Psychic Powers, Healing Fleabane : Exorcism, Protection, Chastity Foxglove : Protection Frankincense : Protection, Exorcism, Spirituality Fumitory : Money, Exorcism Fuzzy Weed : Love, Hunting

G Galangal : Protection, Lust, Health, Money, Psychic Powers, Hex-Breaking Gardenia : Love, Peace, Healing, Spirituality Garlic : Protection, Healing, Exorcism, Lust, Anti-Theft Gentian : Love, Power Geranium : Fertility, Health, Love, Protection Ginger : Love, Money, Success, Power Ginseng : Love, Wishes, Healing, Beauty, Protection, Lust Goats Rue : Healing, Health Goldenrod : Money, Divination Golden Seal : Healing, Money Gorse : Protection, Money Gotu Kola : Meditation Gourd : Protection Grain : Protection Grains of Paradise : Lust, Luck, Love, Money, Wishes Grape : Fertility, Garden Magic, Mental Powers, Money Grass : Psychic Powers, Protection Ground Ivy : Divination Groundsel : Health, Healing

H Hawthorn : Fertility, Chastity, Fishing Magic, Happiness Hazel : Luck, Fertility, Anti-Lightning, Protection, Wishes Heather : Protection, Rain Making, Luck Heliotrope : Exorcism, Prophetic Dreams, Healing, Wealth, Invisibility Hellebore, Black : Protection ****TOXIC*** Hemlock : Destroy Sexual Drive ***TOXIC*** Hemp : Healing, Love, Vision, Meditation Henbane : Love Attraction ***TOXIC*** Henna : Healing Hibiscus : Lust, Love, Divination Hickory : Legal Matters High John the Conqueror : Money, Love, Success, Happiness Holly : Protection, Anti-Lightning, Luck, Dream Magic, Balance Honesty : Money, Repelling Monsters Honeysuckle : Money, Psychic Powers, Protection Hops : Healing, Sleep Horehound : Protection, Mental Powers, Exorcism, Healing Horse Chestnut : Money, Healing Horseradish : Purification, Exorcism Horsetail : Snake Charming, Fertility Houndstongue : Tying Dog's Tongues Houseleek : Luck, Protection, Love Huckleberry : Luck, Protection, Dream Magic, Hex Breaking Hyacinth : Love, Protection, Happiness Hydrangea : Hex Breaking Hyssop : Purification, Protection

I Indian Paint Brush : Love Iris : Purification, Wisdom Irish Moss : Money, Luck, Protection Ivy : Protection, Healing

J Jasmine : Love, Money, Prophetic Dreams Jobs Tears : Healing, Wishes, Luck Joe-Pye Weed : Love, Respect Juniper : Protection, Anti-Theft, Love, Exorcism, Health

K Kava-Kave : Visions, Protection, Luck Knotweed : Binding, Health

L Ladys mantle : Love Ladys slipper : Protection Larch : Protection, Anti-Theft Larkspur : Health, Protection Lavender : Love, Protection, Sleep, Chastity, Longevity, Purification, Happiness, Peace Leek : Love, Protection, Exorcism Lemon : Longevity, Purification, Love, Friendship Lemongrass : Repel snakes, Lust, Psychic Powers Lemon Verbena : Purification, Love Lettuce : Chastity, Protection, Love, Divination, Sleep Licorice : Love, Lust, Fidelity Life Everlasting : Longevity, Health, Healing Lilac : Exorcism, Protection, Beauty Lily : Protection, Breaking Love spells Lily of the Valley : Mental Powers, Happiness Lime : Healing, Love, Protection Linden : Protection, Immortality, Luck, Love, Sleep Liquidamber : Protection Liverwort : Protection Liverwort : Love Looestrife : Peace, Protection Lotus : Protection, Lock-Opening Lovage : Love Love Seed : Love, Friendship Lucky Hand : Employment, Luck, Protection, Money, Travel

M Mace : Psychic Powers, Mental Powers Maguey : Lust Magnolia : Fidelity Mahogany, Mountain : Anti-Lightning Maidenhair : Beauty, Love Male Fern : Luck, Love Mallow : Love, Protection, Exorcism Mandrake : Protection, Love, Money, Fertility, Health Maple : Love, Longevity, Money Marigold : Protection, Prophetic Dreams, Business and Legal Matters, Psychic Powers Marjoram : Protection, Love, Happiness, Health, Money, Healing Master Wort : Strength, Courage, Protection Mastic : Psychic Powers, Manifestations, Lust May Apple : Money Meadow Rue : Divination Meadowsweet : Love, Divination, Peace, Happiness Mesquite : Healing Mimosa : Protection, Love, Prophetic Dreams, Purification Mint : Money, Love, Luck, Healing, Exorcism, Travel, Protection Mistletoe : Protection, Love, Hunting, Fertility, Health, Exorcism Molukka : Protection Moonwort : Money, Love Moss : Luck, Money Mugwort : Strength, Psychic Powers, Protection, Prophetic Dreams, Healing, Astral Projection Mulberry : Protection, Strength Mullein : Courage, Protection, Health, Love, Divination, Exorcism Mustard : Fertility, Protection, Mental Powers Myrrh : Protection, Exorcism, Healing, Spirituality Myrtle : Love, Fertility, Youth, Peace, Money

N Nettle : Exorcism, Protection, Healing, Lust Norfolk Island Pine : Protection, anti hunger Nuts : Fertility, Prosperity, Love, Luck

O Oak : Protection, Health, Money, Healing, Potency, Fertility, Luck Oats : Money Olive : Healing, Peace, Fertility, Potency, Protection, Lust Onion : Protection, Exorcism, Healing, Money, Prophetic Dreams, Lust Orange : Love, Divination, Luck, Money Orchid : Love Oregon Grape : Money, Prosperity Orris Root : Love, Protection, Divination

P Palm, Date : Fertility, Potency Pansy : Love, Rain Magic, Love, Divination Papaya : Love, Protection Papyrus : Protection Parosela : Hunting Parsley : Love, Protection, Purification Passion Flower : Peace, Sleep, Friendship Patchouly : Money, Fertility, Lust Pea : Money, Love Peach : Love, Exorcism, Longevity, Fertility, Wishes Pear : Lust, Love Pecan : Money, Employment Pennyroyal : Strength, Protection, Peace Peony : Protection, Exorcism Pepper : Protection, Exorcism Peppermint : Purification, Sleep, Love, Healing, Psychic Powers Pepper Tree : Purification, Healing, Protection Periwinkle : Love, Lust, Mental Powers, Money, Protection Persimmon : Changing Sex, Healing, Luck Plot Weed : Protection Pimento : Love Pimpernel : Protection, Health Pine : Healing, Fertility, Protection, Exorcism, Money Pineapple : Luck, Money, Chastity Pipsissewa : Money, Spirit Calling Pistachio : Breaking Love Spells Plantain : Healing, Protection, Strength, Snake Repelling Plum : Healing Plumeria : Love Poke : Courage, Hex Breaking Pomegranate : Divination, Luck, Wishes, Wealth, Fertility Poplar : Money, Flying Poppy : Fertility, Love, Sleep, Money, Luck, Invisibility Potato : Image Magic, Healing Prickly Ash : Love Primrose : Protection, Love Purslane : Sleep, Love, Luck, Protection, Happiness

Q Quassia : Love Quince : Protection, Love, Happiness

R Radish : Protection, Lust Ragweed : Courage Ragwort : Protection Raspberry : Protection, Love Rattlesnake Root : Protection, Money Rhubarb : Protection, Fidelity Rice : Protection, Rain, Fertility, Money Roots : Protection, Power, Divination Rose : Love, Psychic Powers, Healing, Love, Divination, Luck, Protection Rosemary : Protection, Love, Lust, Mental Powers, Exorcism, Purification, Healing, Sleep, Youth Rowan : Psychic Powers, Healing, Protection, Power, Success Rue : Healing, Health, Mental Powers, Exorcism, Love Rye : Love, Fidelity

S Saffron : Love, Healing, Happiness, Wind Raising, Lust, Strength, Psychic Powers. Sage : Immortality, Longevity, Wisdom, Protection, Wishes Sagebrush : Purification, Exorcism St.Johns Wort : Health, Power, Protection, Strength, Love, Divination, Happiness Sandalwood : Protection, Healing, Exorcism, Spirituality Sarsaparilla : Love, Money Sassafras : Health, Money Savory, Summer : Mental Powers Scullcap : Love, Fidelity, Peace Senna : Love Sesame : Money. Lust Shallot : Purification Skunk Cabbage : Legal Matters Slippery Elm : Halts Gossip Sloe : Exorcism, Protection Snakeroot : Luck Money Snakeroot/black : Love, Lust, Money Snapdragon : Protection Solomons Seal : Protection, Exorcism Sorrel Wood : Healing, Health Southern Wood : Love, Lust, Protection Spanish Moss : Protection Spearmint : Healing, Love, Mental Powers SpiderWort : Love Spikenard : Love Squill : Money, Protection, Hex Breaking Star, Anise : Psychic Powers, Luck Stillengia : Psychic Powers Straw : Luck, Image Magic Strawberry : Love, Luck Sugar Cane : Love, Lust Sumbul : Love, Luck, Health, Psychic Powers Sunflower : Fertility, Wishes, Health, Wisdom Sweetgrass : Calling Spirits Sweetpea : Friendship, Chastity, Courage, Strength

T Tamarind : Love Tamarisk : Exorcism, Protection Tansy : Health, Longevity Tea : Riches, Courage, Strength Thistle : Strength, Protection, Hex Breaking, Healing Thistle, Holy : Purification, Hex Breaking Thistle, Milk : Snake Enraging Thyme : Health, Healing, Sleep, Psychic Powers, Love, Purification, Courage Ti : Protection, Healing Toadflax : Protection, Hex Breaking Toadstool : Rain Making Tobacco : Healing, Purification Turmeric : Purification Turnip : Protection, Ending Relationships

U Urva Ursa : Psychic Workings

V Valerian : Love, Sleep, Purification, Protection Vanilla : Love, Lust, Mental Powers Venus Flytrap : Protection, Love Vervain : Love, Protection, Purification, Peace, Money, Youth, Chastity, Sleep, Healing Vetch, Giant : Fidelity Vetivert : Love, Hex Breaking, Luck, Money, Anti-Theft Violet : Protection, Luck, Love, Lust, Wishes, Peace, Healing

W Wahoo : Hex-breaking, Courage, Success Walnut : Health, Mental Powers, Infertility, Wishes Wax Plant : Protection Wheat : Fertility, Money Willow : Love, Divination, Protection, Healing Wintergreen : Protection, Healing, Hex Breaking Winters Bark : Success Witch Grass : Happiness, Lust, love, Exorcism Witch Hazel : Protection, Chastity Wolfs Bane : Protection, Invisibility Wood Rose : Luck Woodruff : Victory, Protection, Money Wormwood : Psychic Powers, Protection, Love, Calling Spirits

XYZ Yarrow : Courage, Love, Psychic Powers, Exorcism Yellow Evening Primrose : Hunting Yerba Mate : Fidelity, Love, Lust Yerba Santa : Beauty, Healing, Psychic Powers, Protection Yew : Raising the Dead Yohimbe : Love, Lust Yucca : Transmutation, Protection, Purification

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HOUSE BLESSING Assemble: 1. Salt & Water 2. Incense (fire and air) 3. Milk & Honey 4. Oil (for anointing) 5. Wine (for offering) 6. Bells, Pots, Pans, Whistles, etc.

Cast a circle in the main room (livingroom) and after casting, visualize the circle expanding to include the entire house. Call upon the spirits and energies living in the house (or apartment). Invite those who will be harmonious with the new household and its energies to remain. Invite/ask those who will be happier elsewhere to depart. Release all "energies" not compatible with the new household. (This may be expressed as a "release" in order to unbind anything that may be stuck.)

Then call upon, greet, and invite ancestors, patron deities, and all harmonious spirits and energies to dwell in the house as they please.

Gather up the pots, pans, and all the noise-makers. Go to each door and window, not forgetting the fire-place and dog-door, making as much racket as humanly possible--to shoo out anything unwanted. (This is hysterical fun, and also raises lots of energy for the next important step.) Go again throughout the house and at each portal (door, window, etc.) sprinkle salt-water and cense, saying: "By the Elements I purify and charge this portal." Then anoint the portal with milk and honey, saying: "By Milk and Honey I ensure prosperity and peace within this place." Finally, anoint the portal with oil, saying: "With Oil I seal this portal and protect all within." At the front door a special prayer is said, asking the guardian deities (God & Goddess) to freely grant entry to all frien ds and loved ones, and to prevent passage (turn aside) to any who would do harm." Then, if it's a house--pour wine across the width of the threshold; if it's an apartment anoint the threshold with light touches of wine.

The house-holders then each take a sip of wine, leaving some as an offering to the Gods, and the Circle should be closed. The remaining wine, milk, and honey should be offered to the Gods. (In our case to

the fruit tree and the oak tree in our yard.)

Addenda: This is very effective if done as part of a house-warming party, followed by much feasting. It has also been done very effectively by two people. It only takes about 30 minutes to do a large house. You _can_ take the time.

Do make certain to "ground" afterward, by closing the circle and by eating. This ritual can "stir" up everybody and make the house feel full of "buzzy" energy.

2567

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By: Pirate Jenny To: All Re: Re: House Blessing notes

In the spirit of house blessings, and because I'm basically a kitchen witch at heart, and like little projects over serious ritual, I offer some selections gleaned from Cunningham's The Magical Household. I'm typing these without permission but with the hope that they'll inspire you to pick up the Cunningham book, because it's wonderful stuph... :>

For the doorway:

o Suspend over the door a fresh sprig of dill, tied with a blue cord (or red, if you prefer), to prevent those who mean you harm from entering.

o Cross two needles, and stick into or tie onto a corner of your doormat, to prevent evil from entering.

o Grind Dragon's Blood herb into a powder and sprinkle it on door and window sills, to protect your house from harm.

"Witch Bottles"

o Powder some more Dragon's Blood herb with a small quantity of sugar and salt, and place in a small corked or screw-lidded bottle. Shake and seal with red wax, then place it where it won't be found (or at least not easily seen). This will ensure harmony and peace within the house.

o Place three new needles, three new pins, and three new nails in a glass jar. Fill with salt and shake vigorously nine times. Seal with white wax and place in kitchen cupboard where it will not be seen. This protects your food from contamination.

o Gather rosemary, along with several needles and pins, into a small glass jar with a tight-fitting lid or cork. When full, pour in red wine and shake. Seal with black or red wax, and place in an inconspicuous place in the apartment. If you own your own house, bury this at the furthestmost corner of your property. The book also adds this: As you're filling the jar, say these words... "Pins, needles, rosemary, wine, In this witch's bottle of mine; Guard against harm and enmity; This is my will; so Mote it Be!" Personally, I'm not hip on anything but, "Hey, Gods? It's me again", but I know, I'm CONSIDERABLY less formal than most!

2568

An Anti-Theft Sachet

o Mix caraway, rosemary, juniper berries, and elder leaves or mistletoe, and place into white square of cloth. Tie with white yarn and hang prominently. I'd assume either at the place you think thieves are most likely to enter--this being an anti-theft sachet--or at every entrance and doorway. This will require more cloth and more herbs, but most of the above are fairly inexpensive.

Finally, on Moving Day itself:

o Bring two things into the house first: a small amount of salt, half to be scattered upon crossing the threshhold, and a small loaf of bread. Break the bread into as many pieces as you have people moving in, with one extra piece for the gods' portion. Sprinkle a dash of salt on each piece; share, when you have a moment. (I'd say have water on hand as well--at the very least, to clear the salt!) Next, bring in an apple and do the same thing--Cunningham recommends a fruit and cheese basket--I'd stick with just the apple and maybe a few slices of cheddar, or something. Lastly, bring in a sturdy chair and place it either near the apple and bread bits, or facing the door. This ensures that you will never know poverty, for there is bread and salt, hunger, for there is fruit (and cheese), and instability (for there's your stable chair guarding the door. After that, heave and lift until you're moved in!

------- A Note: I think ritual is very important, and I do admire rituals I've picked up here and those I've found on my own. In the long run, though, I know myself well enough to think that if I have to wait for a certain day and have a certain robe on, or need a special tool or altar lay-out, it'll never happen. But I can put my hands on needles, pins, wine and spices at virtually any time, and can easily make up witch's bottles for the shelves and cupboards, sachets for the windows, and incenses for household protection and cleansing. These simple items can have just as much power as just about any major ritual, and are sometimes easier to "whip up" for the busy pagan... :>

------- Cleansing Incense 2 parts Dragon's Blood 1 part Valerian Root 1 part Sulphur 1 part Asafoetida In conjunction with any banishing ritual this WILL remove ANY psychic or magical impression from your home. Then you can start fresh filling it with the energies you want. It may sound strange but it works! (Though it WILL GAG a Maggot!) ................................................................................ 2569

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WARRIORS ** Gwydyon Masengale, P.O.Box 4, Tolleson, Az 85353**

A Warrior is born with Three Things, A Body, A Mind, and A Spirit...

With these three things a Warrior is to build a Life, A Life of Balance, A Life of Peace, A Life of Will.

A Warrior is born with Three Things, A Body...

Speed, Dexterity, and Reflexes, these are the gifts of the Gods to A Warrior. Skills can be learned, but the gifts are rare, and are to be honed to the sharpest of edges and used to build... A Life of Balance.

A physical battle is quite simply an exercise, in which A Warrior is given the opritunity to use the gifts of the Gods, and test the skills learned on this plane. It will at times be necessary to use the gifts and the skills knowen to A Warrior to build... A Life of Peace.

Through training, the development of the gifts and skills combined can become a formidable weapon. Perfect Balance, Peace of Mind, and An Indomitable Spirit are necessary for A Warrior to build... A Life of Will...

A Warrior is born with Three Things, A Mind...

Intellect, Creativity, and Common Sence, these are the compasses and maps given A Warrior to help in navigating this existance. In life A Warrior will make mistakes. The way these mistakes are handled will set the tone of countless lives determining the measure of A Warrior's steel. A Warrior will accept responsibility for the actions taken, learn from them, and use the experiance to build... A Life of Balance.

A Warrior must constantly endeavor to learn all that is to be learned of the path ahead, always drawing inspiration from the path which lies behind. For strength is the knowledge drawn from the past, and discretion is the wisdom of the future which empowers the Warrior to build... A Life of Peace.

A Warriors mind is to be constantly sharpened, for the mind alone IS the most formidable weapon the Warrior will ever posses. The balance of knowledge and wisdom is the temporing of the steel that makes A Warrior, lending the strength necessary to build... A Life of Will.

A Warrior is Born With Three Things, A Spirit...

A Warrior will carry a shield of Honor. The strength of which is in perfect balance with the Honor of the Warrior.

The Warrior will carry a sword of Truth. With an edge that mirrors the

inner peace and honesty of the Warrior.

A Warrior will wear a helmet of Integrity. With power matched only by the will of the Warrior.

While battles can be fought and won with the well trained body. While wars can be waged and won with the tempored and sharpened mind. The most perilous test A Warrior will face is the test of the Spirit. Here the Gods give no gifts. A Warrior will have only the strengths of the spiritthat have been developed in the short life on the physical plane.

A Warrior is born with Three Things, A Body, A Mind, and A Spirit...

With these Three Things A Warrior must build a Life, A Life Eternal...

My Name is Nite Hawk,

2570

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A pledge By: Judy Harrow

The ceremony originated with Judy Harrow and one of her coveners who co-wrote the dedication ritual. During the ritual, the dedicant is asked several questions and is expected to respond in whatever way s/he feels appropriate. I will include all the questions here for completeness sake:

1. Do you understand that Witchcraft is the Priesthood of the Old Gods and Old Ways of Nature, and that every Witch is a Priestess or Priest?

2. Do you understand that initiation into that Priesthood will change your life forever, in ways that you cannot now forsee?

3. Do you understand what priesthood requires: that, if you become a Witch, you serve the Lady and the Lord by serving Their People, to the fullest of your ability?

4. Knowing these things, do you want to study Witchcraft and its related arts until you know enough to decide whether this is truly your Path?

5. Do you understand that Witchcraft is one of many means to serve the Old Gods and awaken the Old Ways, and that even if this is not your way after all, you may learn and grow while you are here? Can you accept that the decision may be, "No?"

6. Teaching what I love is a great joy. But I can only teach in joy if I know that what I love will be used and shared with care and honor. Before I am willing to teach you, there are three things and a fourth that you must promise me:

Will you respect and protect the confidence of all who you meet 2571

in this Circle and all who seek our aid, revealing their identities to no one except by their explicit permission?

7. Will you practice and teach the Craft for love alone, using this knowledge or teaching it only as a free gift, as I give it now to you, never accepting payment for it in money or goods or labor?

8. Will you promise never to use what I teach you to affect another person, avoiding not only baneful magic but all well-intentioned meddling, unless you have that person's explicit permission?

9. And if time brings fullness, as all here hope and expect it will, when you teach new students of your own, will you require these three pledges of them, along with their pledge to similarly bind their own students, so that all that spring from this line may be so pledged? ................................................................................ 2572

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MEAD: THE BREW OF THE GODS! Lewis Stead

Mead is the oldest alcoholic drink known to mankind. More recently it has been taken up in the Pagan and other .alternative. communities such as the SCA as a favorite for years. It's a form of wine made with a honey instead of grape juice. Mead is most often associated with the Vikings and in the Pagan community with modern day Norse Paganism or Asatru.

Mead is an important part of the Asatru religion and has a place in both of the major Norse rituals: the blot and the sumble. The sumble is a drinking ritual where stories, oaths, and poetry are shared and mead.s function here is obvious. In this day and age mead is even more important to the blot or sacrifice ritual. The blot is actually quite simple. A God or Goddess is called upon and a sacrifice is poured in their honor. In ancient times this was most often an animal sacrifice and blood was poured out onto the ground or altar. Today an alcoholic beverage of some kind is the usual sacrifice. This is not only an adjustment to modern feelings about animal sacrifice, but is appropriate from an esoteric point of view as well. In ancient times the Norsemen were primarily farmers and an animal would have been a product that they had raised. Also, sacrifices were not a wasting of the animal, merely given to the Gods and left to rot, but were usually feasts where the Gods got their portion and the humans their own. Today mead making has been a frenzied activity among Norse Pagans, and it is most appropriate that something be sacrificed to the Gods which has been made by your own hands in a sacred manner. Mead fits the bill. It has the immediate links to our farming ancestors, but it can be easily made from household items in even a small apartment.

While we really don.t know a great deal about how the ancients viewed mead, other than as an intoxicant, we do have a few clues. One interesting item to start with is that mead was apparently sometimes strained through rye, which contains the hallucinogenic chemical ergot. This may offer some insights into Seidhr, a Nordic shamanic practice, and the frenzy of the berserkers. Another interesting item is that Frey, a God of farming and harvest, was said to have two close companions, Bygvir and Beyla. Bygvir was the spirit of the barley and Beyla of the honey . both important Gods to brewers and appropriate companions for the God of fertility.

Finally, we have a few myths involving mead directly. Mead was known as Kvasir.s blood and it.s primary association was with wisdom. Kvasir was a being who was the wisest in all the universe, but he was killed and a mead created out of his blood that when drank brought the drinker wisdom. Aegir, a God of the Sea, was held to be the patron of brewing and the finest of mead and ale for the Gods to drink in Valhalla. Odin is said to never eat, but to exist purely on mead, just as the Greek Gods had their nectar.

Even if it were not for any mythological importance, mead is of interest to the modern brewer because it is easy to produce and delicious. One merely introduces a yeast to the sugary liquid, and the yeast converts the natural sugars into alcohol. After all the sugar is converted, the yeast dies off and the wine can be bottled. However, this is not always as easy as it sounds. 2573

The largest problem in brewing is keeping inappropriate yeasts out of the drink. While the correct wine (or beer) yeasts eat sugar and excrete alcohol, other yeasts produce vinegar instead. Because of this it is absolutely vital to keep all brewing equipment absolutely sterile. This is the most important thing you can do in brewing. All the great equipment purchased as your wine making shop and the finest ingredients cannot beat a glass jar filled with welfare honey if the former is contaminated and the latter sterile. There are two major ways to sterilize your materials, one is a commercial "sanitizer" found in wine making shops. Follow label directions and you.re all set. The other is to make a solution of 25% bleach and rinse very thoroughly.

Let.s make some cheap and easy mead. You.ll need a large pot, a one gallon vinegar or cider bottle, a 4' or 5' length of plastic tubing (try .airline. tubing from a pet shop), a balloon or non-lubricated condom, a package of wine yeast (not bread yeast), wine bottles, corks, a corking device, and 2 1/2 pounds of honey.

First you need to prepare the mixture that will be fermented. Take your pot and add the honey and enough water to finish filling up the one gallon bottle. Bring these to a boil slowly. If you don.t want scum in your mead and it forms on the top, skim it off. You don.t need to boil it for any length of time, you just need to bring it up to this temperature. Boiling for a while will release a lot of scum and additives which you can get rid of right now and it will also allow the mead to age more quickly. However, some of this .scum. as I.ve called it is made up of those very things which can create flavor nuances. I don.t boil mine. When you decide it.s done, let it cool long enough so it won.t melt the plastic tubing, then siphon the mead into the gallon jug , cap and let cool overnight. The gallon jug is your primary fermenter.

Did you sterilize the pot? the bottle? the cap? the plastic tubing? No! Pour it out and start again . yes I am serious.

Once the mixture is cooled to room temperature you will need to pitch the yeast. Get a small cup half full with warm, but not hot, water and add the yeast. Let it sit for about ten minutes and absorb water and liven up, then pour it into your gallon jug and mix it in. ................................................................................ 2574

As of now your honey and water mixture is now being converted into mead. However, this will take about two weeks, perhaps more, to complete. During this time the mead mixture will bubble and foam, and this is what the balloon is for. Cover the top of the bottle with the balloon and about an hour later, when the balloon has started to inflate but has not become too stretched, poke a few holes in it with a pin. (I understand this may make you wince if you are using a condom.) This balloon takes the place of a fermentation lock and allows the gas to escape while not allowing air in, thus keeping the fermentation bottle sterile. The holes may become clogged with foam and you may need to poke a few more. Just remember the purpose of this and use your common sense. I.ve accomplished this with plastic wrap and a rubber band, but I wouldn.t advise others to try unless you.re fond of unmet expectations.

About two weeks from this point the balloon will cease to be greatly inflated and will eventually go limp. When it has been completely limp for a few days and the mead is clear rather than cloudy, fermentation is over. At this point sanitize your wine bottles and plastic tubing and bottle the mead. Be careful not to get the yeast into the bottles as it.s not exactly tasty stuff. I stop about an inch before the bottom of the primary fermenter and we siphon off the last inch into cups and toast the new mead. My mead has been very tasty at this point, other people describe theirs as tasting like paint thinner. In any case, you may not mind a little yeast in your cup now, but don.t inflict it on yourself in the future by bottling it.

Wait two to six months and then enjoy. Since the above recipe has no additives which would hasten aging, it may take a while for it to become truly fine mead, perhaps years. There are a lot of chemical additives that one can use to improve the flavor and process. The most common and important addition is a teaspoon of yeast energizer or yeast nutrient. Others include grape tannin (1/4 teaspoon), malic acid (2 or 3 teaspoons), tartaric acid (1 to 2 teaspoons). I recommend all of these chemical additives in your first batch, but if you can.t find them you can make do with natural ingredients or nothing at all.

One can also add slices of fruit, raisins, or berries for flavor and in place of grape tannin. One recipe I know of adds some apple jelly. A few lemon peels will substitute for malic acid and a spoonful of strong tea will do replace tartaric acid. Hops are a common additive and will give the mead a bit of a bitterness to offset the sweetness of the honey. The more bizarre ingredient I have heard of was Szechuan peppers, use your imagination.

All of the above additives should be made to the honey and water mix when it is boiled. Depending on the ingredient, some, such as fruit, may have to be boiled in this mixture for a while to break them down. Obviously hunks of fruit should be strained out after the boiling. Also, all the above ingredients are based on 1 gallon of mead, adjust appropriately with the exception of the yeast itself, one package of which will do for anywhere between 1 and 5 gallons.

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Another semi-useful item is sulfite tablets which can be added to the mead mixture a day before bottling. This will kill all remaining yeast and will assure that you are not contaminated by vinegar yeast after bottling or worse that the fermentation process does not continue in the bottle, causing it to explode or pop its cork. I don.t use sulfite and I.ve heard negative comments about a sulfurous aftertaste. It.s probably the better part of valor to simply wait a while longer and make sure the fermentation process is truly ended.

The above instructions also assume you are not interested in spending a great deal of money on equipment. The only things you really must obtain from a wine making store are the yeast, the corks, and the corker.

If you are willing to spend $50 to $100 more you can improve your chances of making a good mead by purchasing equipment made for the purpose. A balloon works, but it is a poor substitute for a proper fermentation lock that is custom fit to a vat built for the purpose. Likewise there are many other devices which will useful. ................................................................................ 2576

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In Defense of Excellence Adrienne I've noticed a trend, particularly in paganism, toward "elite" becoming a derogatory term. "Elitist" has very unpleasant connotations. In the mad scramble toward equality and egalitarianism, perhaps the trend has gone too far.

I am all in favour of equality of opportunity. I believe in Martin Luther King's dream, "I have a dream that someday my children will be judged, not upon the colour of their skin, but on the content of their character."

Yet, I am deeply disturbed by structures and titles meant to reward excellence downgraded and dismissed as being elitist and hierarchical.

It the Wicca, this is most strongly epitomised by the continuing attempts to do away with degree systems on the basis of being elitists and hierarchical.

So I ask, what is wrong with elites? Elites exist as an informal (and often highly formal) network of persons who, by virtue of personal qualities, or power, or money, or birth status, are capable of shaping and changing the structure of society. Some elites are based on nothing more than bank balances or parentage. Others are firmly based on intelligence, wisdom, commitment and ethical stance of their members.

I have no problem with the concept of elites. Not everyone has the desire or capability to belong to every group. The problem lies with the qualification for membership, not with the concept.

Hierarchy has an even nastier reputation. Yet in all societies, regardless of size, structure of purpose, have a hierarchy. Leadership roles exists and will be filled by those who can fill them. Leaders are necessary to achieve the goals of the group, regardless of how that leadership manifests. It is only when a hierarchy becomes closed and fixed that the structure becomes abusive.

The concerns of those who dislike the concept of hierarchy due to experience of its abuses are valid. It is very easy to fall into a system where power rests, not on those who are qualified, but upon other,less desirable criteria, such as birth status, or wealth, or loudness of voice. However, doing away with the formal structure of hierarchy does not solve the problem. Non hierarchical groups often fall into leadership by peer pressure. Those that are thick skinned and dominant will lead de facto, especially if there is no de jure leader.

Hierarchies exist. They exist because, like physics, nature abhors a vaccuum. A power vaccuum will be filled regardless of the good intentions on all sides. The solution is to have structures where all persons have the opportunity to become leaders, to participate in the decision making process, based only upon ability and desire to do so. Equal opportunity,equal access.

The degree system within the Craft is not perfect. Like any other system,it has its abuses. However, if properly used, it has rewards far greater than having no such system.

First, there is the reward for excellence. Those who have personal 2577

qualities such as commitment, talent, study, intelligence and open mindedness, should be rewarded for their abilities. The reward is not just a fancy title, but a recognition of that excellence, and membership in an elite.

Second, there is a benchmark for others to judge by. If I know what degree a person holds, mundane or Craft, I have some idea of their abilities and can assume a certain level of understanding.

Third, there is the recognition of self. A standard of excellence is required and achieving a degree is a feedback upon the levels achieved.

There are other aspects dealing with the magic rite itself, but even if there were not, the hierarchy of degrees and the elite groups formed by having them are a mark of excellence for those who belong. Within my tradition and, according to my faith, within the Wicca itself, there are no barriers of opportunity to the system. Therefore, I see no reason to abandon it. I do not say that the system cannot be improved or that another system cannot provide the same benefits, but I haven't seen one that provides a reward for excellence while avoiding the pitfalls.

Without active encouragement of excellence, whether in Craft or in the mundane world, entropy says that we will end up with mediocrity and least common denominator. And a world where mediocrity rules is not a world I wish to live in.

(This article previously appeared in "The Messenger")

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BADGERS I looked through all my information, but as far as the Seminoles go I couldn't find any reference to the Badger. I'm not saying that it doesn't exist, I just couldn't find any. Here is something from one of my books that I thought you might find interesting:

"Badgers are 2-3 feet long and are about 12 inches high. Family members mark each other with scent for recognition since their sight is poor. Their senses of smell and hearing, however, are excellent. Their diet includes a wide variety of roots, herbs, plant, and many small animals. They dig with remarkable speed to catch burrowing prey and when they need to get underground quickly. Badgers live in simple but extremely clean, well kept dens. They pay close attention to details within their home environments. They change their bedding often, backing carefully into their dens with straw, so as not to make a mess in the process.

Badgers bring us gifts of tidiness and organization. They are fastidious about their surroundings and will correct any disorder quickly. If Badger has come to you in some way, it may be saying that you need to concentrate on maintaining an orderly environment to better facilitate your day to day living. Badger can also be helpful to call upon for aid in managing your time. This can be useful for those of us who are trying to satisfy our need to devote time to ceremonies and the spirit realm and still work a job.

Badger will fight to the death if cornered. While this may be a useful trait in the wild, men used this quality of Badger to exploit it in the so-called sport of Badger-baiting. Captured Badgers were put into small enclosed areas with a dog or dogs, and bets were placed on the outcome of the fight. Are you stuck in a pattern that served you well once, but is now damaging? Badger could be warning you that a change of behavior is in order if you don't want to be cornered or used."

[From _Animal Energies_ by Gary Buffalo Horn Man and Sherry Firedancer - Dancing Otter Publishing]

Here's something I think you might find interesting.

It's from a book on Zuni fetishes. (Author: Hal Zina Bennett)

BADGER (Guardian of the South) Zuni name: Black Mark face

Wide, bulky, compact body, spread out along the ground, legs and tail barely suggested. Narrow, blunt face, prominent nose. (Describing the fetish itself)

AS TALISMAN: This fetish helps you focus your attention and deepen your passion. It is an antidote to passivity and 'victimized' feelings. It helps you become more tenacious and grounded, for achieving any goal.

PERSONALITY TYPE: If you are a Badger person, you are aggressive, highly goal oriented, able to concentrate on a single task or mission for long periods; and a good provider.

2579

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Imbolc for the Covenstead Erin First, the cleansing. We do covenstead cleansing on this day, partl because of the (somewhat) purificatory nature of Imbolc, and partly because it coincides with the date a Japanese custom called yokubrai, if memory serves correctly, is carried out. Yokubarai means the same as exorcism, and is done with beans! More about that in a minute.

I give as many parts to the cleansing as there are people to perform them. The last house cleansing we did had about 10 people take part and I found something for each of them to do. But that wasnt easy. Lessee, I think the most necessary elements for me to go around with are salt water, incense and beans. But Ive also had people waving away negative energy with brooms and wands. Ive had them sprinkle with salt water, and with water in which basil had been soaking for awhile. Ive had people carry around bells, incense and candles (not quite bell, book and candle, but close enough ). I live in a loft apartment, so we start in the closet up there, partly because its in the heart of the house, partly because I like the humorous aspect of coming out of the closet to do the blessing. Anyway, we banish in a counterclockwise diretion, single file, sprinkling, censing, or chanting into each corner each mirror, light fixture, appliance or outlet, as well as the walls themselves.

In other words, we banish negative energy from all things giving ingress or egress from the house, as well as walls and mirrors. Sometimes we just take in everything in one room at once if its small, or everything along one wall--saves time. I usually come at the end of the line throwing beans at things (I find beans for MONTHS afterward) and chanting in Japanese: Funiki ga ire; oni ga soto! (Good luck, come in; devils, begone!) Then someone follows me making a banishing pentagram with an athame. We circle around the house in a counter-cloc- kwise spiral till were back where we started--downstairs by that time. Then we go back upstairs for the blessing part. For the mos part, this uses the same tools, but no beans this time, and we go clockwise. We bless the corners, walls, outlets, appliances, and mirror, doors and windows. We concentrate on blessing and on making a seal that cannot be broken on the windows and doors especially. I usually come last and seal everything with a pentagram drawn by my atham. Then I draw a large permanent circle around the house, call in the elements, and ask the Lord and Lady to guard and bless the house for another year.

Consecrating the dirt is simpler. I usually buy potting soil and place it in the center of the circle. All the ritual is done around it. We usually consecrate it just before we do cakes and wine by placin our hands on it and channeling energy into it. Then everyone takes some home. ................................................................................

The last thing we do is to make up Bridgets bed. We take some long grass, or herbs and fold them into the shape of a doll about a foot long We dress her up and name her Bridget. Then we make her a soft bedof some grasses (all on a sheet of newspaper, of course, so the Virgo HPS doesnt get her nose, or her carpet, bent out of shape), lay her down and put a phallic image in the bed with her. We use a large dried seed pod with a rounded head for this. Then we place some of the consecrated dirt on a sheet of newspaper beside her. She was put by the hearth in days of yore, but, alas, I have no fireplace! In the mornng, if there are prints in the dirt (ashes), it foretold a favorableyear. When we did it last year, I swear there was the image of the phallic figure in the dirt, though no one had moved him! And it was a very good year for the coven, all in all. Hope you can use some of this. Blessings, Erin

2580

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Invocation of Lord and Lady (Ritual) Dan Holdgreiwe

The following is the text of a ritual titled Invocation of the Lord and Lady which was presented by the Fellowship of the Sacred Grove at a local gathering in November of 1993. Prayers and invocations are not included in the text as these are delivered spontaneously by the Priest and Priestess. PART ONE: THE PREPARATIONS [Priest, Priestess, Bard and Quarters begin standing in circle just outside the circle that will be consecrated for the ritual. Other participants begin outside of circle and will later enter through South gate. Customarily, East and North are male, South and West female.] 1. The Warning [The Bard moves to center of circle and addresses all.] "We gather tonight to open the veil between the worlds. This is not safe -- To pass beyond that threshold we must leave behind the protections of the mundane world. We must remove the veils which disguise us and lay aside the jewels which dazzle our eyes. We must take the risk of Seeing, and of being Seen. For our protection we rely upon the Lord and the Lady, whose Children we are. Any who are not ready to approach Them in reverence, love and trust should leave now. [Pause] Those of you who have chosen to walk this path, prepare yourselves to meet God and Goddess. [Bard remains in center.] 2.Claiming the Circle [East takes one step forward into the circle and speaks, facing inward.] 2581 "In the name of the Lady of Light, and in my own name, I claim this circle as a place of Men. Let all who enter be bound to speak, and hear, the Truth. So mote it be." [West takes one step forward into the circle and speaks, facing inward.]

"In the name of the Sacred King, and in my own name, I claim this circle as a place of Women. Let all who enter be bound to Perfect Love and Trust. So mote it be." [South takes one step forward into the circle and speaks, facing inward.] "In the name of the Lord of the Greenwood, and in my own name, I claim this circle as a place of Nature Let all who enter be bound to the sacred web of life. So mote it be." [North takes one step forward into the circle and speaks, facing inward.] "In the name of the Queen of Heaven, and in my own name, I claim this circle as Sacred Space. Let all who enter be opened to the presence of God and Goddess. So mote it be." 3. Marking the Circle [All sing Listen to the Lord and Lady while Priest and Priest mark circle. When finished Priest and Priestess stand before alter in North, facing South.] 4. The Challenges [East and West move to South gate and form Arch with athames. North crosses to South gate. Participants enter through South gate one at a time and are challenged at knife point by North and South, then shown to places by Bard.] Who seeks to join this fellowship? Will you support and defend your companions on this quest? Do you swear to use that which you learn in this circle only in service of the light? Are you ready to meet the Mother and Father of All life? Then enter and be welcome. [Comment: This took several minutes, but the effect of the delay was positive rather than negative. The lengthy challenge process acted to center and focus the entire circle.] ................................................................................ 2582

5.Sealing the Circle [Bard speaks from center.] We have stepped beyond time, to a place not of earth. In the presence of the Lord and Lady, we join together and are one. [Bard crosses to take place in circle, then takes hand of next person deosil and says We are one. Each participant takes the hand of the next repeating We are one until the whole circle is joined. When the circle is complete, the Bard announces again We are one!] PART TWO: THE MYSTERY 1. Pathworking [Priest moves to center and leads all in pathworking. After preliminary relaxation and centering, the working takes the participant first to four symbols -- a living tree, a sword, a cup, and a standing stone -- each of which holds a message for the visitor. Then the participants journey to an ancient clearing around a weathered stone alter where, in times long past, their ancestors honored the Lord and Lady. In that holy place, the participants call the Guardians of the Quarters, then prepare to invoke the Lord and Lady.] [Comment: The actual invocation of the Lord and Lady follows without transition, inviting the participants to continue to experience it in the ancient clearing.] 2. Calling the Lord and Lady [Priestess joins Priest in center. Priestess invokes the Lord. Other celebrants invoke Lord and/or Lady as they feel inspired. Priest closes invocations by invoking the Lady. All invocations end with Come join with us. which is repeated by all.] 3. Chant: Priestess begins chant alone, all join in after first time through. Participants should stand, clap and dance as they feel moved.] Isis, Osiris, Woden and Freya; Lord and Lady, Brigid and Lugh [Chant builds in power to be cut off at peak by Bard striking staff on the ground.] 4. Readings [During chant East and West have stepped outside circle and deliver readings from opposite sides of circle. Bard is at center. Bard speaks.]

Hear now the words of the Great Mother who is called Isis, and Freya, and Brigid, and many other names. [West speaks.] Think not that I am far from you, for you can see my visage in the moon, 2583

and hear my voice upon the wind. I am the silence of the sea, and the secret of the standing stones. I am the beauty of the green earth, and the mystery of the stars. I am the Mother of all things, and the soul of nature, who gives life to the universe. I am the source of your beginning, and I am the fulfillment of your desire. [Bard speaks.] Hear the words of the All Father who is called Osiris, and Woden, and Lugh, and other names beyond counting. [East speaks.] You know me not, but I am with you. My face is the sun, and my voice the thunder. I am the strength of the forest, and the keenness of the sword. I am the rune giver; the patient teacher; the revealer of secrets. I am the warrior, the defender of the weak and the companion of heroes. I am the Horned One. I am the gateway to the Mysteries, and I am Mystery itself. [West speaks.] Arise and come unto us, for mine in the womb that bore thee and the breast that nursed thee. Your joy is our joy, and your sorrow, our sorrow. We would teach you the ways of healing, and the joys of love, for our law is love unto all beings. We give the knowledge of the eternal spirit, and beyond death we give peace and reunion with those who have gone before. We would lead you to love and to freedom. Call on us, and we will show you the hidden paths. [East speaks.] Follow my white stag into the deep forest. There is mystery in the wild places, and a path that leads between the worlds. The path is not easy, for it leads to that which cannot be given by another. Those who would share our freedom must create it anew within their own hearts. But no one who walks that path walks alone. Fear not to call on us, for we have not forgotten our Children. 5. Great Rite [Priest and Priestess take positions in center of circle, Priest kneeling with chalice, Priestess standing with athame. Priest makes spontaneous prayer to Lord and Lady. Priestess prays and/or responds on behalf of Lord and Lady, customarily ending with So mote it be as she lowers the athame. [Comment: a common theme here is to invite the Lord and Lady to join with us as they join with each other, but sensitivity to the inspiration of the moment is the prime concern.] 6. Blessing

[All sing We all come from the Goddess as Priest and Priestess circle group, touching and offering a blessing to each in turn. When all have received a blessing, Priest and Priestess return to circle and all join hands. Priest and Priestess signal end to song by returning to center.] PART THREE CLOSING 1. Thanking the Lord and Lady [Priest thanks Lady, Priestess thanks Lord.] 2. Return to Mundane Consciousness [Priestess return to circle. Priest resumes pathworking in ancient clearing, thanks quarters and draws participants back into normal consciousness. Priest returns to circle.] 3. Opening the Circle [Bard moves to center and addresses all.] The rite is ended, the circle is open, may the blessing of the Lord and Lady be with you all. So mote it be. (All respond.) END

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Yule Ritual YULE DIVINE PLAY - by Lady Allusha, Coven Tara, publiched in the Georgian Newsletter, December 1983

Characters: Narrator, Earth Goddess, Handmaidens, Sun God Props: Yule Fire

Narrator: It has been a long cold winter. Here, where the trees are all barren and the snow covers the ground the nights are dark and long.

Earth Goddess enters, followed by her Handmaidens. They all move slowly around towards the birthing spot.

Narrator: We see shadowy figures in the distance, moving slowly. The delicate footprints lead into the deepest realms of the forest. It is the Earth Goddess, pregnant with Life, followed by her Handmaidens.

Earth Goddess stops. Handmaidens gather before her and kneel. Earth Goddess starts to make soft birthing sounds.

Narrator: Listen! The Earth Goddess is about to give birth. In the midst of deepest darkness, light shall be reborn. Lend her your aid!

Handmaidens start swaying gently, joining in the birthing sounds. Narrator encourages all present to join in the birthing sounds. The sounds get louder and louder until ...

Narrator: The Sun is Born!

Sun God jumps out from hiding into the center. He appears small and weak.

Earth Goddess: Go, my faithful Handmaidens, and build up the Yule fire.

That the weak Sun God shall grow in warmth and strength by its flames.

She collapses with a sigh. Handmaidens build up the fire. The Sun God slowly grows as the fire grows, until he stands tall with his arms outstretched. He says, " I have returned" Then he dances a little jig.

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YULE RITUAL

The celebrants gather in a room apart from the ritual area. It is best if the ritual can be held in a room without lights and with no heat. Priest and Priestess may choose to cast the circle before hand and allow all to enter through a portal, or cast after the candle lighting. At the time for the ritual to begin, the warden and maiden lead all into the ritual area with only one dim candle to light the way which circles to the Southern tower and stays there. As all shiver in the darkness, the priest and priestess, at the Southern tower begin, alternating:

It is winter. It is night.

We await the Sun. We await the light.

In this darkness In this night,

We await the warmth. We await the light.

(Together:) And slowly it comes.

(As they have moved around the cirle saying these things, the Priestess Widdershins and the Priest Deosil, they light candles which completely surround the circle. By the time they have finished, the room should be very bright.)

Circle is cast if not already. Salt and water. Fire and air. Quarters summoned in manner appropriate to the season.

God Invocation Priestess:

Horned God, Winter God, Father of the Sun, with frost upon your beard and the blazing of Yule fires in your eyes, you bless us with your presence. We greet you.

Goddess Invocation The Winter God (lighting the appropriate candles, which are held by women appropriately dressed):

White is for the Maiden, divine and joyous child. Fresh as the snow is her taper. I give greetings, Blessed One.

Red is for the Mother, warm embracing creation queen. Scarlet as the winter sunset is her taper. I give greetings, Regal One. 2586

Black is for the Crone, keeper of magical mysteries. Ebon as the stormy night is her taper. I give greetings, Wise One.

Queens of winter, Sister, Mother, Grandmother, I greet you and ask your blessings upon your people gathered here.

The three Goddesses, dividing the parts appropriately, invoke the Sun (the Maiden then crowns the God with a crown of candles or other appropriate crown, the Mother gives him a staff with a pine cone tip and the Crone gives him a kiss): Return, oh, return! God of the sun, god of the light, return! Darkness has fled -- Thou hast no enemies. O lovely helper, return, return! Return to thy sister, thy spouse, thy mother who loveth thee! We shall not be put asunder. O my brother, my consort, my son, return, return! When I see thee not my heart grieveth for thee, mine eyes seek for thee, my feet roam the earth in search of thee! Gods and men weep for thee together. God of the sun, god of the light, return! Return to thy sister, thy spouse, thy mother, who loveth thee! Return! Return! Return!

The God raps three times on the altar with his wand

Sun King: Newly born, am I. What wisdom says the watcher of the east to aid me and those gathered here with me?

East: This is a time for entering wilderness and seeking its magical strengths. A time for standing alone and godlike, and seeing all things clearly. It is a season of joy!

Sun King: What wisdom says the watcher of the south?

South: This is a time of active seeking, both without in nature and within oneself. Eagerness and resolution shall concern mysteries and create results. It is a season of courage!

Sun King: What wisdom says the watcher of the west?

West: This is a time for devotion to the way of the wild places and seeking the calmness of solitary locales. A time for finding understanding, and confiding only in trusted friends. It is a season of meditation!

Sun King: What wisdom says the watcher of the north?

North: This is a time to know the endurance of the hills, and to so grow in one's own inner firmness. A time for scrupulousness and thoroughness and considering all things. It is a season of confidence!

The Winter God:

Rich are these gifts of knowledge. Soon I will give way to my Son, but until that time mine is the feast and the season of joy. (The God blesses the feast as is customary for the group.)

Each Deity and Watchers is thanked and bid farewell as they were invoked.

The circle is released as is appropriate to the group.

Notes:

If anyone is crowned with a crown of candles, a veil helps with the dripping wax. Holly can be pretty uncomfortable, too, so ditto.

Portions of this are liberally stolen from the Magical Rites from the Crystal Well by Ed Fitch. It's great stuff and you may want to use it outright, rather than my mutilated version.

If you have enough people and candles, everybody may be naked by the end of this.

It's great to use your oldest male as Winter and your youngest male for the Sun (kids are great suns). Same for the Goddesses.

Obviously, this is just an outline that can be spindled, folded and mutilated any way you like. The opening part with the candles we have used for more than one Yule and it's really great.

We have also done a guided meditation into Herne's Grove, rather than a Winter God invocation. It involves a treck through the winter forest, trudging through snow until you find the lone pine tree in the clearing in the heart of the

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Female Wine Blessing

The Goddess calls originate from an all-female version I wrote of the Dedication ritual of the Odyssian tradition. The original was written by Richard and Tamarra James. This version follows the structure of the original fairly closely, and maintains some of the original lines, so if you like it, send your compliments to Richard as well as to me.

Ditto for the Wine Blessing, as it is a modified version of the Odyssian standard WB.

One priestess represents the Moon Goddess (the conventionally feminine role), and the other the Sun Goddess (the conventionally mascualine role). We half-jokingly called this the butch-femme wine blessing...

Goddess Calls: 2588

SG: I am She who shone forth from the Dark of Night, When time was begun. Lady of the Sea, join Me, And let all things be formed of Our union. Thou who art called Artemis, Hecate, Cerridwen, Isis. Giver of love, protection, and the joy of life, Goddess of the Earth, Moon and Sea, Ruler of the Night, Mistress of Magic, Keeper of the Mysteries. Ascend to Me on bright and silvered wing. For lo, I receive these gifts of Thee: Life, and love, and gifts from the Sea. I am the Sun, the Sun that calleth Thee. I am the arching Sky that covers Thee. Come unto Me, my Lady, come unto Me, And be welcome. Hail, and blessed be.

MG: I am She who rose from the depths of the Sea, When time was begun. Lady of the Bright Sky, join Me, And let all things be formed of Our union. Thou who art called Athena, Bast, Sekhmet, Amaterasu. Giver of strength, guidance, and the will of life, Goddess of the Sun, Sky, and Winds, Ruler of the Day, Bringer of Justice and Voice of Truth. Descend to Me on bright and golden wing. For lo, I receive these gifts of Thee: Life, and strength, and fullest ecstasy. I am the Sea, the Sea that calleth Thee. I am the waiting Earth that welcomes Thee. Come unto Me, my Lady, come unto Me, And be welcome. Hail, and blessed be.

Wine Blessing:

MG anoints SG and hands her the athame.

MG: Bright Lady, thou art the Sun. Thy heat is radiant. Warrior Maiden, Giver of the Law, Here is the athame, The Air and Fire are contained within it, As are their powers.

SG anoints MG and hands her the chalice.

SG: Dark Lady, thou art the Moon, Giver of dreams and visions. Wise One, Teacher of the Mysteries, Here is the chalice, The Earth and the Sea are contained within it, As are their powers.

SG: I am the spark of life, The well of flame wherein dwells all power and potential.

MG: And I am the primal matter, The core of earth that gives shape and form to that power.

Both: Neither one can work without the other. One without the other is incomplete.

SG: Mine are wisdom and knowledge, passion and pride.

MG: And mine are love and dreams, silence and mystery.

Both: To learn you must suffer, To live you must be born, To be born you must die. The beginning, continuation and the end, Over and over.

SG: The Sun brings forth light,

MG: And the Moon holds it in darkness.

SG: As above,

MG: So below.

SG: (Raises athame) And as the athame is one half of our divine nature,

MG: So the chalice is the other.

Both: (Athame into chalice) And conjoined they be one in truth, For it is in the Dance that Life is born, In the balance that truth is found, And there is no greater power in all the world Than that of Love.

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Altars (misc. Thoughts) Chris Olmstead

As for Altar set ups... 1. I once read Crowley's remarks on how he contrived his stuff while he was out wandering the world or climbing mountains. He found ways to just use the simple things from his kit...cook knife became Athame, tin cup became the Cup...etc.

This sort of 'kitchen witch' working is accepted by lots of folks. You can set an altar up and take it down as fast as you can set a table.

2. I also have noted the "Porto-Pagan" set-ups at some of the Pagan Fests I've attended. Carry the stuff in a cardboard box that can be up-ended for an altar, or even placed on it's side for a rain-proof 'shrine'. Close and carry off at the end of the visit with a minimum of re-wrapping to protect the fragiles. Some just contrive one with the natural objects at hand...a rock, a stick, a lantern or candle, etc.

3. Some folks (including myself) have a small duffle into which I've placed a second set of "traveling" working tools. I have the great good-fortune of having friends who give me cool things. The coolest

stay on my Altar, the second-coolest hang out in the sac, and sometimes I shift the goodies around.

4. I have a buncha books that offer arrangements I find a bit Over- whelming, but I can certainly post them, if you really need them. If you want me to fetch out Official Altar diagrams from some of the slick commercial works I have on the shelf, RSVP.

5. For "public" Altar, in my home, I 'clutter' a shelf, a mantle, or a small window sill. It sounds to me as though, since all your stuff is packed andyour space is totally compressed, that the "window sill" Altar is a good solution for you. I put a little origami pinwheel up on an Eastern sill, a small shell on a Western one, a tiny oil lamp on a Southern one, and a pretty rock on a Northern one. The whole House is the Altar "Table".

To clear my space I have been known to light a stick of incense, scaling it upward in my mind until I am swinging a huge flaming brand before the various Darks I'm dispelling, and run through the house screaming and raving aloud until they back off. A joss stick lasts about 20 minutes. I can almost guarantee that if you summon your Ki and Incant over a flaming brand for 15 minutes, most Shadows _will_ go elsewhere. I haven't had to do it in THIS house more than twice in 3 years.

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What Is Shamanism? Since the term "shamanism" has been used in a number of ways during the discussions here I thought it might be helpful to present some basic information on shamanism as the inter-disicplinary subject that it has become since Mircea Eliade wrote _Shamanism_.

The following is from the Foreward, which explains the approach that Eliade took to study Shamanism as a magico-religious phenomena, and which has been the foundation that shamanism as a spiritual tradition, as well as explaining how other academic disciplines approach the subject.

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Mircea Eliade _Shamanism: Archaic Techniques of Ecstasy_ Princeton University, Bollingen Series LXXVI 1964

Originally published in French as _Le Chamanisme et les techniques archaiques de l'extase_, Librairie Payot, Paris, 1951. Revised and enlarged for the Bollinger edition.

ISBN 0-691-01779-4 pbk 0-691-09827-1 hdbk

To the best of our knowledge the present book is the first to cover the entire phenomenon of shamanism and at the same time to situate it in the general history of religions. To say this is to imply its liability to imperfection and approximation and the risks that it takes. Today the student has at his disposition a considerable quantity of documents for the various shamanisms--Siberian, North American, South American, Indonesian, Oceanian, and so on. Then too, a number of works, important in their several ways have broken ground 2591

for the ethnological, sociological, and psychological study of shamanism (or rather, of a particular type of shamanism). But with a few notable exceptions--we refer especially to the studies of Altaic shamanism by Holmberg (Harva)--the immense shamanic bibliography has neglected to interpret this extremely complex phenomenon in the framework of the history of religion. It is as a historian of religions that we, in our turn, have attempted to approach, understand, and present shamanism. Far be it from us to think of belittling the admirable studies undertaken from the viewpoints of psychology, sociology, or ethnology; we consider them indispensable to understanding the various aspects of shamanism. But we believe that there is room for another approach--that which we have sought to implement in the following pages.

The writer who approaches shamanism as a psychologist will be led to regard it as primarily the manifestation of a psyche in crisis or even in retrogression; he will not fail to compare it with certain aberrant psychic behavior patterns or to class it among mental diseases of the hysteroid or epileptoid type.

We shall explain why we consider it inacceptable to assimilate shamanism to any kind of mental disease. But one point remains (and it is an important one), to which the psychologist will always be justified in drawing attention: like any other religious vocation, the shamanic vocation is manifested by a crisis, a temporary derangement of the future shaman's spiritual equilibrium. All the observations and analyses that have been made on this point are particularly valuable They show us, in actual process as it were, the repercussions, within th epsyche, of what we have called the "dialectic of hierophanies"--the radical separation between profane and sacred and the resulting splitting of the world. To say this is to indicate all the importance that we attribute to such studies in religious psychology.

The sociologist, for his part, is concerned with the social function of the shaman, the priest, the magician. He will study prestige originating from magical powers, its role in the structure of society, the relations between religious and political leaders and so on. A sociological analysis of the myths of the First Shaman will elicit revealing indications concerning the exceptional position of the earliest shamans in certain archaic societies. The sociology of shamnism remains to be written, and it will be among the most important chapters in general sociology of religion. The historian of religions must take all these studies and their conclusions into account. Added to the psychological conditions brought out by the psychologist, the social ocnditions, in the broadest sense of the term, reinforce the element of human and historical concreteness in the documents that he is called upon to handle.

The concreteness will be accented by the studies of the ehtnologist. It will be the task of ethnological monographs to situate the shaman in his cultural milieu. There is danger of misunderstanding the true personality of a Chukchee shaman, for example, if one reads of his exploits without knowing anything about the life and traditions of the Chukchee. Again, it will be for the ehtnologist to make exhaustive studies of the shaman's costume and drum, to describe the seances, to record texts and melodies, and so on. By undertaking to 2592

establish the "history" of one or another constituent element of shamanism (the drum, for example, or the use of narcotics during seances), the ethnologist--joined when circumstances demand it, by a comparatist and historian--will suceed in showing the circulation of the particular motif in time and space; so far as possible, he will define its center of expansion and the stages and the chronology of its dissemination. In short, the ethnolgist will also become a "historian," whether or not he adopts the Graebner-Schmidt-Koppers method of cultural cycles. In any case, in addition to an admirable purely descriptive ethnographical literature, there are now available numerous works of historical ethnology: in the overwelming "gray mass" of cultural data stemming from the so-called "ahistorical" peoples, we now begin to see certain lines of force appearing; we begin to distinguish "history" where we were in the habit of finding only "Naturvolker," "primitives," or "savages."

It is unnecessary to dwell here on the great services that historical ethnology has already rendered to the histroy of religions. But we do not believe that it can take the place of the history of religions. The latter's mission is to integrate the results of ethnology, psychology, and sociology. Yet in doing so, it will not renounce its own method of investigation or the viewpoint that specifically defines it. Cultural ethnology may have demonstrated the relation of shamanism to certain cultural cycles, for example, or the dissemination of one or another shamanic complex; yet its object is not to reveal the deeper meaning of all these religious phenomena, to illuminate their symbolism, and to place them in the general history of religions. In the last analysis, it is for the historian of religions to synthesize all the studies of particular aspects of shamanism and to present a comprehensive view which shall be at once a morphology and a history of this complex religious phenomena.

pg. xi-xiii

Chapter One, General considerations. REcruiting Methods. Shamanism and Mystical Vocation.

Since the beginning of the century, ehtnologists have fallen into the habit of using the terms, "shaman," "medicine man," "sorcer," and "magician" interchangeably to designate certain individuals possessing magico-religious powers and found in all "primitive" societies. By extension, the smae terminology has been applied in studying the religious history of "civilized" peoples, and there have been discussions, for example, of an Indian, an Iranian, a Germanic, a Chinese, and even a Babylonian "shamanism" with reference to the "primitive" elements attested in the corresponding religions. For many reasons this confusion can only militate against any understanding of the shamanic phenomenon. If the word "shaman" is taken to mean any magician, sorcerer, medicine man, or ecstatic found throughout the history of religions and religious ethnology, we arrive at a notion at once extremely complex and extremely vague; it seems, furthermore, to serve no purpose, for we already have the terms "magician" or "sorcerer" to express notions as unlike and as ill-defined as "primitive magic" or "primitive mysticism." We consider it advantageous to restrict the use of the words 2593

"shaman" and "shamanism" precisely to avoid misunderstandings and to cast a clearer light on the history of "magic" and "sorcery." For of course, the shaman is also a magician and medicine man; he is believed to cure, like all doctors, and to perform miracles of the fakir type, like all magicians, whether primitive or modern. But beyond this, he is a psychopmp, and he may also be preist, mystic and powet. In the dim, "confusionistic" mass of the religious life of archaic socieites considered as a whole, shamanism--taken in its strict and exact sense--already shows a structure of its own and implies a "history" that there is every reason to clarify.

Shamanism in the strict sense is pre-eminently a religious phenomenon of Siberia and Central Asia. The word comes to us, through the Russian, from the Tungusic _saman_. In the other languages of Centeral and North Asia the corresponding terms are Yakut _ojuna_ (_oyuna_), Mongolian _buga_, _boga_ (_buge_, _bu_) and _udagan_ (cf. also Buryat _udayan_, Yukut _udoyan_: "shamaness")_, Turko-Tartar _kam_ (Altaic _kam_, _gam_, Mongolian _kami_, etc.) It has been sought to explain the Tungusic term by the Pali _samana_, and we shall return to this possible etymology (which is part of the great problem of Indian influences on Siberian religions) in the last chapter of this book. Throughout the immense area comprising Central and North Asia, the magico-religious life of society centers on teh shaman. This, of course, does not mean that he is the one and only manipulator of the sacred, nor that religious activity is completely usurped by him. IN many tribes the sacrificing priest coexists with the shaman, not to mention the fact that every head of a family is also the head of the domestic cult. Nevertheless the shaman remains the dominating figure; for throught the whole region in which the ecstatic experience is considered the religious experience par excellence, the shaman, and he alone, is the great master of ecstasy. A first definition of this complex phenomenon, and perhaps the least hazardous, will be: shamanism = _technique of ecstasy_.

pgs 3-4

Yet one observation must be made at the outset: the presence of a shamanistic complex in one region or another does not necessarily mean that the magico-religious life of the corresponding poeple is crystallized around shamanism. This can ocur (as, for example, in certain parts of Indonesia), but it is not the most usual state of affairs. Generally shamanism coexixsts with other forms of magic and religion.

It is here that we see all the advantage of emplying the term "shamanism" in its strict and proper sense. For, if we take the trouble to differentiate the shaman from other magicians and medicine men of primitive societies, the identification of shamanic complexes in one or another region immediately acquires definite significance. Magic and magicians are to be foudn more or less all over the world, where as shamaism exhibits a particular magical specialty, on which we shall dwell at legth: "master over fire," "magical flight," and so on. By virtue of this fact, though the shaman is, among other things, a magician, not every magician can properly be termed a shaman. The same distinction must be applied

in regard to shamanic healing; ever medicine man is a healer, but the shaman employs a method that is his and his alone. AS for the shamanic techniques of ecstasy, they do not exhaust all the varieties of ecstatic experience documented in the history of religions an dreligious ethnolgoy. Hence any ecstatic cannot be considered a shaman; the shaman specializes in a trance during which his sould is believed to leave his body and ascend to the sky or descend to the underworld.

A similar distinction is also necessary to define the shaman's relation to "spirits." All through the primitive and modern worlds we find individuals who profess to maintain relations with "spirits," whether they are "possessed" by them or control them. SSEveral volumes would be needed for an adequate study of all the problems that arise in connection with the mere idea of "spirits" and of their possible relations with human beings; for a "spirit" can equally well be the sould of a dead person, a "nature spirit," a mythical animal, and so on. But the study of shamanism does not require going into all this; we need only define the shaman's relation to his helping spirits. It will easily be seen wehrein a shaman differs from a "possessed" person, for example; the shaman controls his "spirits," in the sense that he, a human being, is able to communicate with the dead, "demons," and "nature spirits," without thereby becoming their insturment. To be sure, shamans are sometimes found to be "possessed," but these are exceptional cases for which there is a particular explanation.

These few preliminary observations already indicate the course that we propose to follow in odrder to reach an adequate understanding of shamanism. In view of the fact that this magico-religious phenomenon has had its most complete manifestation in North and Central Asia, we shall take the shaman of these regions as our typical example. We are not unaware, and we shall endeavor to show, that Central and North Asian shamanism, at least in its present form, is not a primordial phenomenon that has a long "history." But this Central Asian and Siberian shamanism has the advantage of presenting a structure in which elements that exist independently elsewhere in the world--i.e., special relations with "spirits," ecstatic capacities permitting of magical flight, ascents to the sky, descents to the underworld, mastery over fire, etc.--are here already found integrated with a particular ideology and validating specific techniques.

pgs. 5-6

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By: JULIA PHILLIPS Re: Travelling Chant Some time ago I promised to post some of the BoS material I have which (allegedly) pre-dates Gardner. No guarantees , but I was told that this chant dates from the 1920s:

Let's ride, let's ride, to the sabbat tonight, we'll ride over hill, over dale. We'll ride to the feasting and ride to the dance, and ride to the October ale.

Let's dance, let's dance at the sabbat tonight, We'll sing with a heart full and glad. We'll sing and we'll love through the chill autumn night, and remember the loves we have had.

Let's ride, let's ride when the sabbat is done, let's ride back to hearth and to home. Let's ride back together all under the stars, and wait for the next sabbat to come.

I think it's rather a nice chant, whenever it was written.

B*B Julia

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Bridal Blessing Song This is one of a collection which I have been told dates from the 18th century. As with the previous one, no guarantees !

Blessing Song for a Bridal

Bless the furrow, bless the plough and bless the seed that springs. Bless the fruit and bless the corn the blossoms on the bough. Bless the man and bless the maid and bless the bed they share. Bless the babe that's got this night and in the Lady's care.

B*B Julia

2596

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---- A WICCANING PART 4 ---

THE DIVULGENCE OF THE NAMES (explained to the Witnesses):

ANCIENT EUROPEAN PEOPLES BELIEVED THAT YOU MUST HAVE TWO NAMES, ONE PUBLIC AND ONE A SECRET NAME THAT ONLY THOSE PRESENT AT THE BLESSING CEREMONY KNEW. THIS SECOND NAME IS FOR USE AFTER PUBERTY, WHEN THE SOUL CHANGES INTO ITS FIRST ADULT SELF, WHEN IT CAN BE UTTERED ONCE MORE, AND MADE PUBLIC. THE PURPOSE OF THE FIRST PUBLIC NAME WAS TO DIVERT THE EVIL EYE, TO GAIN FAVOR WITH THE FATES, TO KEEP AWAY SICKNESS, AND TO HELP THE CHILD REACH ADULTHOOD.

Priestess: "Great Spirit of Nature, protect and guide these young souls among us. May the Blessings of the wise and joyous Father of the Gods far-seeing and far-knowing be upon thee. May the blessings of the Triple Goddess, of Maiden, of Mother, of Crone, and all their power be upon thee."

The following blessings/invocations were spoken and followed by the child being immersed in the ocean water of the beach where the ritual was held:

ELIZABETH'S DUNKING:

Anna Perenna Great Goddess, Mother of All Envelope this daughter of yours in the waters of Your womb Grant her protection from wrong-doing Wash away the memories of her pain Shower her with Your blessings in a life everlasting Bless Elizabeth Mae Luzerne. So Mote it Be!

PATRICK'S DUNKING:

Great Goddess, Nurturer and Bearer of all Men, great and small Without whose womb they would not be Mother of Gods, of Sacrificial Kings, Presidents, Emperors, and beggars Welcome this son of Yours into Your Light and as you have taught us, let him find "Beauty and strength, power and compassion, mirth and reverence, honor and humility" within his heart. Wash his fears away with your caress! Bless Patrick Howard Lloyd! Blessed Be!

MORGAINNE'S DUNKING:

Hail, o gracious and most magnificent Lady whose slender hand turns the vast wheel of the sky. whose triple aspect does see the beginning, the life, and the end of all things. whose wells of mystery do give inspiration and rebirth thoughout eternity, receive here this small daughter of yours with blessings and with love. Bless Morgainne Ellayne! So mote it be!

2597

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Santa TANE JACKSON

Christmas has two distinct themes running through it, as study of any collection of Christmas cards shows. One is the religious aspect, involving Wise Men, angels, the Star and shepherds, and refers to the Gospel story of the birth of Christ. The other theme seems totally unrelated and depicts reindeer, stockings, a sleigh and, of course, Santa Claus.

The two main Christmas personalities are Jesus and Santa, as most people will agree. Everyone brought up in a Christian country knows the significance of Jesus at this time but just who is Father Christmas and why should he become part of a religious festival?

We must first look back at history and see why December became such an important month in the religious calendar in the first place. The reason is, of course, the Winter Solstice, December 21st, when the Sun appears to stop in the sky prior to beginning its journey back across the heavens.

After the Solstice the days gradually get longer and the peoples of old considered this to be almost the birthday of the Sun. The peoples of the northern hemisphere were fond of having a festival in mid-winter, perhaps because they needed something to take their minds off the long, cold, dark days.

In ancient Rome the feast of Saturnalia was held between December 17th and 23rd and gifts were exchanged. The Romans also held the feast of Brumalia on the Solstice day itself and considered this to be the birthday of Mithra the unconquered Sun god. The Norsemen celebrated Yule at this time, to herald the return of the Sun.

It is interesting to note that Christ is often known as the Light of the World, a title that continues this theme of darkness in retreat in the face of good.

The Solstice has long been associated with the idea of people giving each other presents. Apart from giving gifts at Saturnalia the Romans also exchanged presents on the feast of the Kalends, which we call New Year's Day. These customs prevailed all over the Roman Empire when Christianity was still a new religion.

When Christianity spread to the northern lands they found the Norsemen worshipping Odin--who rode his chariot through the night sky at the time of the Winter Solstice, handing out gifts.

Because the exchange of gifts was so linked in the pagan mind with these old festivals devout Christians were not supposed to exchange gifts at this time. However, gift-exchange never died out on the European scene and finally the Church fathers had to do something about it. They did not want to let people keep on believing that Odin or any other pagan deity had anything to do with gift-bringing so they looked around for an acceptable Christian figure to bring them instead. The person they chose was St Nicholas, the former Bishop of Myra in the 4th century AD.

Not much is actually known about St Nicholas, though many legends grew up around his kind ly figure. One thing that qualified him for the role of gift-bringer was his feast day being December 6th, a date sufficiently close to the Solstice for the two to be connected in the mass mind.

St Nicholas was a useful saint and could even be described as all-purpose. His responsibilities included the welfare of pawn- brokers, boatmen, parish clerks, dockers and barrel-makers among others. He was the patron saint of both Russia and Aberdeen. The best-known story about him tells of his leaving three bags of gold on a poor man's windowsill as dowries for his three daughters. One version of this tale states that the gold was thrown through the window and landed in a stocking that had been hung up to dry, which perhaps explains our custom of the Christmas stocking. ................................................................................ 2598

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******************** A Witch's Thoughts on Halloween Most people celebrate Halloween as a children's holiday of candy and costumes. However, I will be celebrating tonight as Samhain ("Sow-wen"), the Celtic New Year, the night for remembering loved ones past and looking toward the future. For I am a Neo-pagan, a follower of the Old Religion, a Wiccan. I am a Witch. There are probably as many definitions of Wicca as there are prac- titioners of the Craft--one of the joys of this path is that there is no "one, true way"; intuition is as valuable as teaching. This then is my personal definition of what Wicca is to me. First, what Wicca is not is devil-worship. Wiccans don't believe in an entity of all-evil. (I personally don't believe in evil per se; all evil is simply a perversion or excess of something that is good when present in a proper balance.) Wicca is a religion based on experience of Deity as male and female. It is pantheistic--seeing all things as part of God/dess, and seeing the Earth Herself as a living organism of whom we are part. It is also a religion of immanence--seeing God/dess present in each of us and in the world around us, not "out there somewhere" but part of daily life. Wiccans celebrate eight major holidays, or sabbats--the beginning and midpoint of each season. We also celebrate the phases of the moon: some only celebrate the full moon while others celebrate full, waxing, and new moons. Each of these rituals helps keep us in touch with Nature. These celebrations are in small groups usually called circles, covens, or groves and are usually led by a Priestess, and often a Priest. Some groups share duties and avoid titles. Wicca is also a "Craft". We practice magic through chants, visualizations and spells, all to focus our will on something we want to happen. We believe that everything we do, good or ill, comes back to us tripled, which is why we don't "hex" or "curse" anyone. We also believe that many psychic talents are real and simply haven't been studied enough by science to be catalogued as such. Wiccans for the most part accept reincarnation, not as dogma to be believed, but as fact based on personal experience. Many of us remember past lives. As one who has studied science, I know that every atom of my body once was part of something else, and I am continually losing atoms that become part of others. Knowing this, it makes sense that my soul also is "recycled". Wicca is a positive philosophy. The only "law" is 'An it harm none, do as ye will": Enjoy life to its fullest, and remember to help everyone else enjoy it as well. Wiccans don't preach; Wiccans don't evangelize. Everyone has to find his/her own path, and we welcome the diversity this brings. So tonight, when you dress up as a "wicked witch", know that there are "good witches" celebrating as well. Know that I and thousands like me throughout the world are celebrating the cycles of life through the dance of the Lord and the Lady, trying to make this world we all share a little brighter through our cauldron fires in the darkness. Know we are not out to convert you; know we mean you no harm. All we ask for is understanding, tolerance, and the freedom to practice as we choose.

Blessed Be,

Cecylyna Brightsword High Priestess, Thalia Clan P.O. Box 681092 . Indianapolis, IN 46268-1092 . (317) 579-3083 ................................................................................ 2599

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The Money Tree Spell Rowan Moonstone

YOu wil need:

Green candle annointed w/ pine oil. Sweet basil (1tbsp of basil in r hand.) Pine incense (Pass the basil over the altar candles and the green candle and incense 3 times and sprinkle basil around the green candle.

Green silk pouch White altar candles annointed w/ sandalwood oil 5 pennies, 4 old, 1 new. Salt Water orange candle annointed w/ basil oil parchment

O Altar Candle O Altar Candle

O Green Candle _____________ | | | Parchment | --------------

O orange candle O salt O pennies

O pine incense O water

On a waxing moon, set the altar in the east of yoru circle. This will need to be left up for a full waxing cycle. You will need easy access to a door. Take a new penny in your hand, Circle the altar deosil and say "Bring to me what I see By thy power, Hecate,"

Spin rapidly deosil and go outside and toss the new penny in the air. Wherever it lands, bury all 5 pennies, saying:

"I give thee money - Hecate Return to me prosperity. I give thee five REturn by three As I will So mote it be."

Return to your altar and snuff out the candles.

Next week, at the same day and time, return to your altar with your talisman bag and the parchment. Light the orange candle. Visualize money flowing onto the altar. Unearth the coins and bring them to the altar. Wash them in the chalice water to purify them. Pass them through the incense smoke and the fire from the orange candle. Place each coin in the talisman pouch, old coins first. Add nine pieces of rock salt, close the mouth of the talisman pouch and face east and say:

"Bring to me what I see By thy power Hecate. Altar power Must it be Earth and Air Fire and Sea Bring to me What I see By thy power Hecate."

Place the bag inside your cloting and wear it every day for 7 days. Leave it on your altar every night visualizing prosperity. On the 7th day, hide it in the eastern portion of your house.

There it is. It's a complicated spell, but it does work.

BB Rowan

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Spell for contacting a friend Rowan Moonstone This spell should be used to cause someone with whom you have lost contact to contact you. It is not manipulation so much as an astral call for contact when you have no other way to reach them that you know of.

You will need:

White candle annointed w/ sandalwood oil Sandalwood incense photo of the person small glass of water. salt

Light the white candle and the incense. Place the picture of the person on your altar. Put 2 heaping tablespoons of salt in the palm of your right hand. Let a small amount of salt trickle into the glass while making the sign of the equal armed cross of the elements. Make this cross 3 times. Say " Call me" three times as yo do this. Then set the glass on the altar and say "Get in touch with me, please." They should contact you by the time the water has evaporated from the glass.

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Coming of Age Ritual Notes Malakus Over the past weekend during an emotional upheaval I "Birthed" the concept for the ritual. I thought I would pass the concept on to you and see what you think. I have the ability to visualize a ritual from beginning to end, sometime with brief snatches of dialogue. It's like watching a play from the catwalks. This is how I see this ritual unfolding. The boy who is entering into Manhood will be abducted from the encampment where he is staying. The women of his Mother Grove will try to fight the men off from abducting the boy. When this skirmish is over and the boy is being taken off by the men the women will mourn the loss of the child. The boy will be stripped of his clothing and dressed in a deerhide loin cloth. He will then be blindfolded and his journey will begin. Where this ritual is being held there is approximately 5 miles of paths which the boy will journey over. He will be led by his Father who will carry a lamp to light his and his son's way. At the first prescribed stop the boy will be addressed by Herne. Herne, will speak to the boy of his wild nature, what it is like to be the hunter and the hunted. He will charge the boy with the responsibilities of becoming a man through Him. He will then tell the boy that He will meet him at the appointed place in the appointed hour. Never revealing when and where that is. Herne will withdraw into the woods as the Father and son begin to journey again. At the second stop the Father and boy will meet the Green Man. He represents the boy's earthy nature. He is the boy sexual responsibility as a carrier of sacred seed which is necessary to begin life. That he must act intelligently when it comes to the act of procreation. The Green Man as well will tell the boy that they will meet in the appointed placed at the appointed hour. The Green Man will stand in silence as the Father and boy leave. At the third stop the Father and boy will meet LokiRRainbow Dancer. When I visualized the archetype I saw a myriad number of colours and flashed of refracted light. Loki will speak to the boy of his dreams, wishes and hope He will inform the boy that these are necessary even as a man. That he should not give them up but allow them to mature as he matures. Loki will also tell the boy that they will meet at the appointed place in the appointed hour. The Father and son will continue there journey until they reach the last stop on their journey. Here they will meet the Magus who is robed in black and you are unable to see his face. The Magus will speak to the boy of his inner true self, his highest ideals, his magical self. He symbolizes Divine Wisdom. When he is finished speaking he will also tell the boy of meeting in the appointed place in the appointed hour. All the archetype will be wearing masks that will be indicative of them. Herne with horns, Green Man with a mask made of leaves, Loki with the face of the fox, and the Magus with a black mask which entirely covers his face. All the other masks will not cover the mouth area. My Spirit Brother in Akron, OH is creating the masks and the staves for the four archetypes. After the journey has been completed he will be brought to the gateway of the ritual are Prior to the ritual itself the boy will be asked to select something that symbolizes his childhood and that he should bring it with him. When the boy is abducted those who abduct him must be sure to acquire this childhood symbol to be given to the father to take on the journey. At the gateway the father will stop the boy and inform him that he must now give up this childhood symbol in order to enter into the world of men. The boy must surrender the symbol before the rite can continue. The symbol will be left at the gateway. 2602

I didn see a traditional circle being cast, rather a ring of men hand in hand passing energy to form the circle. I keep hearing "a hand to a hand, to feed a hand" or a "brother to a brother". The circle will open to admit the father and boy The boy is still blindfold and will be place before the balefire facing the gateway through which he just entered. I see four men at various stage of the lives serving as Priests. One is just past puberty, the next has himself just become a father, the next being around 40-50 years (the age of the God at the time of his decline in power) and the last being the Grandfather. The four will each evoke one of the four achetypes that spoke to the boy during his journey. The Priest just past puberty will evoke Loki, the new father will evoke the Green Man, the 40-50 year old will evoke Herne, and Grandfather will evoke the Magus. Each will be evoked separately and when each has been evoked will enter the circle from where they have been waiting out of sight of the circle itself. Each will speak further to the boy of his mystery and present the boy with a "gift" which will enable the boy to commune with the archetype in times of trial in his life as a man. The last to speak will be Herne. Just as he is is finishing what he has to say he will be interrupted by the final archetype. This is the Great Mother. She will speak to the boy of his union with her and to truly become a man he must understand her magics as well. Herne and the Great Mother will argue (choice of words, maybe not the best) over who this boy/man belong. The Great Mother informs Herne that the boy/man belongs to Her. Herne informs Her that She was there at his conception and birth and that She will have him in death but now the boy/man belongs to Him. My Spirit Brother has a staff with a deer hoof end which I see being placed on the boy's heart while Herne claims him as his. During the claiming the boy's blindfold will be removed and the boy/man will see Herne for the first time with his hoof on his chest over his heart. After the claiming is finished the boy will be approached by the four Priests for the anointing. I have an anointing already written for this part of the rite. While the anointing is being done the four persons who are taking the roles of the archetypes will leave and return dressed as they wish. The boy will be taken to his father who will first greet the boy/man now as a fellow man and a guardian of the male mystery. The father will then take the newly made man to the North quarter where the Great Mother will speak to the newly made man bestowing Her gift to him. When the Great Mother speaks She will be heard only and not seen as if Her voice were being carried on the wind. The the newly made man will be taken to each man in turn in the circle who will give the newly made man a gift. I see the gift being wisdom something that they have learned of life and that they wish to pass on to help the newly made man's journey through life. As each man has an occupation which requires particular tools so does life require its tools. When all have granted their gift the newly made man will be asked to bestow his blessing upon a horn of ale which symbolized the cup of brotherhood of all peoples. The cup will be shared with all in the circle and will symbolized the universality of men. This is where I see the ritual ending. I see a simple feast being held where the ritual has been. More cups will be filled, stories share in the spirit of brotherhood. As the night wears on towards dawn the newly made made will be left to himself, the balefire and the night. He will return to the campsite from which he was abducted no longer as a child but as a man with all the responsibilities of a man. ................................................................................ 2603

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Lupercalia She-Wolf

Lupercalia ia a Roman ritual of purification and fertility dating from such an ancient time that even the Romans of the first century B.C.E. had forgotten its origin and to which Gods it was dedicated and even the meaning of some of its symbolism. (Contrary to Z Budapest's statements, it was not known whether it was to Faunus and in fact I think it may have been sacred to the more ancient founding Goddess, Rumina, the She-Wolf of Rome.) Central to the ritual is the lustration (light flogging) with a goat skin scourge (see, Gardner didn't invent it). This was often accompanied by much rowdiness and horse-pla- y. The purpose was the purification of the people from curses, bad luck and infertility. The ritual is performed on February 15. The name of the month comes from the februa, anything used in purifying including wool (used for cleaning), brooms, pine boughs (which make the air sweet and pure), etc.

The rite began in the cave of the She-Wolf in the city of Rome where legend had it that the founders of the city, Romulus and Remus, had been suckled by the wolf before they were found by a shepherd. The sacred fig tree grew in front of the cave. Vestals brought to the site of the sacrifice the sacred cakes made from the first ears of the last years grain harvest. Two naked young men presided over the sacrifice of a dog and a goat. With the bloody knife, their foreheads were smeared with blood, then wiped clean with wool dipped in milk. The young men laughed and girded themselves in the skin of the sacrificed goat. Much feasting followed. Finally, using strips of the goat skin, the young men ran, each leading a group of priests, around the base of the hills of Rome, around the ancient sacred boundary of the old city called the pomarium. During this run, the women of the city would vie for the opportunity to be scourged by the young men as they ran by, some baring their flesh to get the best results of the fertility blessing (you can see why the Christian church tried so hard to get this ritual banned, but it was so popular that it continued for quite some time under the new regime.)

Except for the intrusion of foreign cults, this was the only Roman ritual where a goat was sacrificed. Dogs were only offered to Robigus (a guardian associated with crops), the Lares Praestites (the guardians of community), and Mana Genata (ancestral guardians).

Because of the cave, the fig tree, the milk, and such, I suspect the very oldest forms of this rite honored a Goddess. Unlike some of the other Roman rites like the October Horse sacrifice, there is no other Indo-European equivalent in Vedic, Scandinavian, Irish, or Indo-Iranian traditions.

With modifications, the Temple of Pomona performed Lupercalias and has a great time. ................................................................................ 2604

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Stones, A Short Catalog Tandika Star BLOODSTONE

SCIENTIFIC INFORMATION: Bloodstone is a member of the Chalcedony family.It is a variety of quartz (silicon dioxide) often with some iron and aluminum. The chemistry is SiO2. It is dark, bright green spotted with red inclusions. The streak is white. This is considered a microcry- stalline variety of quartz and is not found in crystal form.

ENVIRONMENT: Chalcedony is formed in several environments, generally near the surface of the earth where temperatures and pressures are relatively low. It commonly forms in the zone of alteration of lode and massive hydrothermal replacement deposits and as bodies of chert in chemical sedimentary rocks.

OCCURENCE: India, Germany.

NAME: This stone is also referred to as "heliotrope," which is derived from two Greek words which signify "sun-turning". It was given this name because of a notion that when immersed in water it would turn the sun red. Chalcedony is derived from Chalcedon, an ancient Greek city of Asia Minor.

LEGEND and LORE: This is one of the birthstones for March.

"Who in this world of ours, her eyes In March first opens, shall be wise. In days of peril, firm and brave, And wear a Bloodstone to her grave." (5)

Ancient warriors often carried an amulet of bloodstone which was intended to stop bleeding when applied to a wound.

MAGICAL PROPERTIES: Because it is green, it can be used for "money spells". It is also considered a "lucky" stone for atheletes because it imparts courage and stamina.

HEALING: Heliotrope is used today in conjunction with anything having to do with blood.

PERSONAL EXPERIENCE:I consider the ancient uses of bloodstone in line with what I use it for today. In addition, I consider it a "cholesterol buster", and wouldn't hesitate to apply it to any with this type of problem. Generally I would use it at the Heart Chakra. I've also used it successfully in situations where I needed "courage" to accomplish something. I will just carry a piece of it in my pocket for this purpose.

NOTE: Chrysoprase, carnelian, jasper and agate are all forms of Chalcedony.

-------bibliography-------

1. Scientific, Environment, Occurance and Name are from (or paraphrased from) "The Audobon Society Field Guide to North American Rocks and Minerals".

2605

2. Legends and Lore, Magical Properties are from "Cunningham's En- cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A Journey Through the Chakras" by Joy Gardner.

4. Personal Experience is from MY personal experience, journals and notebooks, by Tandika Star.

5. Birthstone poem from "The Occult and Curative Powers of Precious Stones" by William T. Fernie, M.D.

an interesting experiment (BLOODSTONE cont.) .......................................................................- This is more about bloodstone, but I didn't want to include it in the main text. Read on, and you'll see why...

A few years ago, I had a discussion with my daughter (who was about 13 at the time) about the "spiritual essence" of plants and stones. I explained to her that different people "see" this spiritual essence in various forms. Somehow, this led to a discussion of "devas", which she interpreted as "people, but without a body that we can see with mundane eyes."

A few days later, I was reading a novel, reposed on the sofa in my livingroom. She was sitting on the floor by the coffee table, drawing in her sketchbook with her pastels.

On the coffee table were several stones in a dish. One was an amethyst, one a bloodstone, one was some yellow/green crystal that someone had loaned to me because they wanted my "impressions" ...and there were some others that I don't remember now.

I glanced over at my daughter, and she was holding one of the stones in her hands, with her eyes closed. She apparently had achieved some form of "altered state" because her little eyeballs were just wigglin' away (REM).

A while later, I glanced over, and she was drawing a portrait. After she seemed finished and satisfied with what she was doing, I questioned her about it. She said she was drawing the "spirit/deva" of the stones in the dish.

The one for bloodstone was an elf-like, male person. He had dark/black hair, green, slanted eyes, "Spock" eyebrows, and pointed ears. Because of the expression on his face, I asked her what she thought of him. Her comments were: "He is very fierce. I'm kind of afraid of him, because it seems like he is pretty strong and could get mad. He uses weapons...and can fight."

My daughter didn't know anything about the "lore" connected with the stones. In addition, I found that "bloodstone" was very different from any of the other "stone portraits" that she did...The rest were much more "human"...

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BROWN (PICTURE) JASPER

SCIENTIFIC INFORMATION: Brown Jasper, sometimes called "picture" Jasper because of the beautiful variations in coloring, is a type of Chal- cedony. It is closely related to Quartz, with the chemistry of SiO2. The color variations are from trace amounts of other minerals, usually iron and aluminum. The hardness is 7.

ENVIRONMENT: Chalcedony is formed in several environments, generally near the surface of the earth where temperatures and pressures are relatively low. It commonly forms in the zone of alteration of lode and massive hydrothermal replacement deposits and as bodies of chert in chemical sedimentary rocks.

OCCURENCE: Montana, Utah and Wyoming are prolific locations for Brown Jasper in the U.S. In addition, fine specimens have come from Brazil, Uruguay and Egypt. Other colors and forms of Jasper are abundant in California, Texas and Arkansas.

NAME: The name Chalcedony is from Chalcedon, an ancient Greek city of Asia Minor.

LEGEND and LORE: Beautiful Jasper, with light and dark brown markings was referred to as "Egyptian Marble". Various Native American tribes used Jasper as a rubbing stone and some called it "the rain bringer".

MAGICAL PROPERTIES: Brown Jasper is balancing and grounding. This stone, carved into an arrowhead, is worn to attract luck. It is a good stone to use after completing a ritual to help you regain your center and become grounded.

HEALING: Jasper is stabilizing. It will help to reduce insecurity, fear and guilt.

PERSONAL EXPERIENCE: I use a piece of Montana Picture Jasper, which is mostly brown and tan with a slight bit of sky or navy blue as a strong grounding stone for those who have an excess of energy at the Splenic Chakra.I've also used the stone as a basis for a "journey"...The stone looks like a scene of the Rocky Mountains. Finally, I've used Picture Jasper as a psychological tool:I will ask someone who is "looking for an answer" to gaze into the stone and describe all the symbols they see. Then I work with the client to form the "symbols" into some sort of answer.

NOTES: Agate, Jasper, Flint, Sardonyx, and onyx are all forms of Chalcedony. In addition, particular colors of Chalcedony have specific names, such as Heliotrope, Bloodstone, Chrysophrase and Moss Agate.

-------bibliography------- 1. Scientific, Environment, Occurence and Name are from (or paraphrased from) "The Audobon Society Field Guide to North American Rocks and Minerals".

2. Legends and Lore, Magical Properties are from "Cunningham's En- cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A Journey Through the Chakras" by Joy Gardner. ................................................................................ 2607

CARNELIAN

SCIENTIFIC INFORMATION:Carnelian is the clear red to brownish red member of the Chalcedony family. It is a microcrystalline variety of Quartz(Si- licone Dioxide) and may contain small amounts of iron oxides. The hardness is 7, and the streak is white.

ENVIRONMENT: Chalcedony is formed in several environments, generally near the surface of the earth where temperatures and pressures are relatively low. It commonly forms in the zone of alteration of lode and massive hydrothermal replacement deposits and as bodies of chert in chemical sedimentary rocks.

OCCURENCE: Fine carnelian comes from India and South America.

GEMSTONE INFORMATION:Carnelian is used as an alternate birthstone for the month of May.It is normally cut into cabochons, engraved, or made into seal stones or rounded, polished, and pierced for necklaces and other items of jewelry.

NAME: The name means "flesh-colored", from [caro], meaning "genitive" and [carnis], meaning "flesh".

LEGEND and LORE: Carnelian has long been associated with courage and cleansing of the blood. It was beleived that the stone would improve one's outlook, making the individual cheerful and expelling fears.

MAGICAL PROPERTIES: Katrina Raphaell says that Carnelian can be used to "see into the past". The "Crystal Oracle" says that Carnelian referrs to the Self, and Current Conditions. It is a grounding stone, and associ- ated with the Earth. As such, it is considered practical, sensible and balanced. Cunningham associates the stone with the element of Fire. He suggests it as a talisman against Telepathic invasion.

HEALING: It is recommended for infertility or impotency. In addition it is used for purification of the blood. It has also been suggested that this stone will stop nosebleeding.

PERSONAL EXPERIENCE: I call this the "sexy" stone...since I beleive it stimulates sexual appetites. I use it in the lower Chakras for infer- tility and impotency for men(I use Coral as the feminine counterpart.) I always get a good chuckle when I notice a man wearing a LARGE Cornelian belt buckle. In addition, I would use this stone for relief of pain from arthritis in men.

-------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased from) "The Audobon Society Field Guide to North American Rocks and Minerals".

2. Precious and semi-precious gemstone information may come from "Gemstones" by E. H. Rutland.

3. Other Precious and semi-precious gemstone information may come from "Gem Cutting", sec. ed., by John Sinkankas.

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4. Legends and Lore, Magical Properties are from "Cunningham's Encyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

5. Some of the healing information may come from "Color and Crystals, A Journey Through the Chakras" by Joy Gardner.

6. Some of the healing information may come from "A Journey Through the Chakras" by Joy Gardner.

................................................................... CORAL

SCIENTIFIC INFORMATION: CaCo3, or calcium carbonate in the form of calcite, is the main constituent of calcareous corals; minor con- stituents are MgCo3, or magnesium carbonate and proteinaceous organic substances, which act as binding agents. At 2.5 to 4, the hardness is slightly higher than that of calcite. The skeletons of corals vary in color: from bright to dark red, slightly orange-red, pink and white.

ENVIRONMENT: In all cases, coral consists of the branching skeletons of animals which live in colonies planted on the seabed at depths varying from tens to hundreds of meters. They are typical of warmish to very warm seas.

OCCURENCE: The most famous of these organisms is Corallium rubrum, which lives in the waters of the Mediterranean and, despite its name,provides not only red, but orange, pink, and white coral. Similar to this are Corallium elatius, C. japonicum, and C. secundum, which maily live off the coasts of Japan, China, Indochina, the Philippines, and other archipelagos of the Indian and Pacific Oceans. Coral colonies occupy large areas especially in the Pacific, but also near the coast of South Africa, in the Red Sea, and to the east of Australia. These latter colonies, however, consist of madrepore, which has little in common with the corals used as ornaments.

GEMSTONE INFORMATION: Most of the coral used since antiquity as an ornamental material comes from the calcareous skeletons of colonies of marine organisms of the phylum Cnidaria, order Corgonacea, genus Corallium. Corals take a good polish. They also have a certain degree of elasticity and can be heated and bent into bangles. Thin brancehes were and still are polished, pierced, and threaded, unaltered, into neck- laces. Larger pieces are cut into spherical or faceted necklace beads, pear shapes for pendant jewelry, or cabochons. It is also used for carved pieces and small figurines, in both oriental and western art styles. The most highly prized varities of coral are those that are a uniform, strong bright red.

NAME: The name is derived from the Latin [corallium,] related to the Greek [korallion].

LEGEND and LORE: The oldest known findings of red coral date from the Mesopotamian civilization, i.e. from about 3000 BC. For centuries, this was the coral par excellence, and at the time of Pliny the Elder it was apparently much appreciated in India, even more than in Europe.Red coral has traditionally been used as a protection from the "evil eye" and as a cure for sterility. One of the Greek names for Coral was Gorgeia, from the tradition that blood dripped from the Head of Medea, which Perseus had deposited on some branches near the sea-shore; which blood, 2609

becoming hard, was taken by the Sea Nymps, and planted in the sea. (8)

MAGICAL PROPERTIES: Coral is associated with Venus, Isis and Water. It has been used as a form of protective magic for children for hundreds of years. Cunningham recommends it as a luck-attractor for living areas.Sailors use it as a protection from bad weather while at sea. Red-orange coral is one of the four element gemstones of the Pueblo Indians. It is one of the four colors used for the directions in the Hopi/Zuni Road of Life. Coral is considered a representative of the warm energy of the Sun, and the southern direction.

HEALING: Coral's healing properties are mostly associated with Women, young children and the elderly. For women it is said to increase fertility and regulate menstration. For young children, it is recom- mended to ease teething and to prevent epilepsy. For the elderly, it is used as a cure for arthritis.

PERSONAL EXPERIENCE: I use coral at the lower Chakras for "Women's Healing." In particular, I will use it for disorders relating to female reproductive organs. I also use it magically, to represent female fertility.I have used it with some success for arthritis, but only for women. This is one of the stones that I "reserve" for female/feminine use. (I use Carnelian as the "male" counterpart.) I have not had an opportunity to try it for a young child.

-------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased from) "Simon & Schuster's Guide to Gems and Precious Stones".

2. Precious and semi-precious gemstone information may come from "Gemstones" by E. H. Rutland.

3. Other Precious and semi-precious gemstone information may come from "Gem Cutting", sec. ed., by John Sinkankas.

4. Legends and Lore, Magical Properties are from "Cunningham's En- cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

5. Some of the healing information may come from "Color and Crystals, A Journey Through the Chakras" by Joy Gardner.

6. Some of the healing information may come from "A Journey Through the Chakras" by Joy Gardner.

7. Personal Experience is from MY personal experience, journals and notebooks, by Tandika Star.

8. Some occult lore is from "The Occult and Curative Powers of Precious Stones" by William T. Fernie, M.D.

................................................................................ 2610

EMERALD

SCIENTIFIC INFORMATION:Emerald is a type of Beryl, Beryllium aluminum silicate, frequently with some sodium, lithium and cesium.It's chemistry is Be3Al2Si6O18. Beryls range in color from Bright green (emerald), blue, greenish blue (aquamarine), yellow (golden beryl), red, pink (morganite) to white. The streak is colorless. It's hardness is 7-1/2 to 8. The crystals are Hexagonal and they are common. Fine emeralds have velvety body appearance; their value lies in their even distribution of color. Inclusions are common in emerald, but other stones of this group are usually most valuable when free of flaws.

ENVIRONMENT: Beryl develops in pegmatites and certain metamorphic rocks. It occurs with quartz, microcline, and muscovite in pegmatites, and with quartz, muscovite, and almandine in schist of regional metamorphic rocks.

OCCURENCE: Best emerald comes from Colombia.(NOTE: it is not necessary to spend thousands of dollars for a tiny chip of emerald to add to your healing/ magical collection. If you look around in rock shops, you may be able to come across some "less than perfect" stones that aren't faceted. I've found 4 of them, slightly larger than my fingernail and they were about $3.00 each.)

NAME: The name is from the Greek [beryllos] indicating any green gemstone.

LEGEND and LORE: Emerald is considered a birthstone for the month of May.

"Who first beholds the light of day, In spring's sweet flowery month of May, And wears an Emerald all her life, Shall be a loved, and happy wife." (5)

MAGICAL PROPERTIES: "If you wish to bring a love into your life, buy an emerald and charge it with your magical need through your visualization, perhaps while placing it near a green candle. After this ritual, wear or carry the emerald somewhere near your heart. Do this in such a way that it cannot be seen by others. When you meet a future love, you'll know it wasn't the visible jewel that attracted him or her." (3) The Greeks associated this stone with the Goddess Venus. It has come to represent, for many people, the security of love. Emerald, like allmost all of the green stones, is also advantageous for business/money ventures.

HEALING: Emerald is said to aid perception and inner clarity. Because of this, they are also associated with healing diseases of the eye, and problems affecting eyesight. It was believed that emeralds could counteract poisons and cure disentary.

PERSONAL EXPERIENCE:I sometimes use Emeralds in a stone layout. I will use them for their psychological/spiritual values of clarity and perception. If I am using them for this purpose, I use them in the area of the Heart Chakra, in conjunction with Rose Quartz, or Rhodochrosite for balanced energy. I've also used them for prosperity consciousness. ................................................................................ 2611

-------bibliography-------

1. Scientific, Environment, Occurance and Name are from (or paraphrased from) "The Audobon Society Field Guide to North American Rocks and Minerals".

2. Legends and Lore, Magical Properties are from "Cunningham's En- cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A Journey Through the Chakras" by Joy Gardner. Other sources may be "Stone Power" by Dorothee L. Mella.

4. Personal Experience is from MY personal experience, journals and notebooks, by Tandika Star.

5. Birthstone poem from "The Occult and Curative Powers of Precious Stones" by William T. Fernie, M.D.

--- GARNET (PYROPE)

SCIENTIFIC INFORMATION: Pyrope Garnets are from a group of very closely related aluminum silicates. The Chemistry for the Pyrope variety is Mg3Al2Si3O12. These Garnets range in color from deep red to reddish black and on rare occasions from purple and rose to pale purplish red (sometimes called [rhodolite].) The hardness ranges between 6-1/2 and 7-1/2.

ENVIRONMENT: Pyrope occurs with olivine and hypersthene in peridotite of plutonic rocks.

OCCURENCE: Pyrope Garnets occur in peridotite in Kentucky, Arkansas, Arizona, New Mexico, and Utah. In the latter half of the nineteenth century, most Pyrope came from Bohemia, where it is still found today. The main sources nowadays, however, are South Africa, Zimbabwe, Tanzania, the United States, Mexico, Brazil, Argentina, and Australia.

GEMSTONE INFORMATION: The garnet species with red or purple varieties, including Pyrope are considered gemstones. Usually bright red, Pyrope can be a much less attractive brick or dark red. It can be perfectly transparent, but this feature is less visible in dark specimens. It is either made into fairly convex cabochons, or faceted, with an oval or round mixed cut or, more rarely, a step cut. The faceted gems have good luster, rather less obvious in cabochons. The most valuable types are, of course, the transparent ones with the brightest red color. Pyrope is relatively common, although less so than almandine. Very large stones, up to several hundred carats have been found; but these are rare and are found in museums and famous collections.

NAME: The name comes from the Greek [pyropos,] meaning "fiery." The name "Garnet" comes from the Latin [granatus,] meaning "seed-like".

LEGEND and LORE: Pyrope Garnet has long been associated with love, passion, sensuality and sexuality. Some Asiatic tribes used red garnets as bullets for sling bows because they pierced their victims quickly, and could not be seen well in the body when they mingled with the blood. 2612

Throughout the ages, Pyrope has been used as a curative for all types of ailments dealing with blood.

MAGICAL PROPERTIES: Pyrope is directly linked with the Will. As such, it is a strong stone for the Magician and Shaman. It is associated with Fire and Mars, Strength and Protection. It will help the practitioner tap into extra energy for ritualistic purposes.

HEALING: While all Garnets are associated with the Root Chakra, Pyrope is particularly symbolic. It is used for healing when the subject involved has "lost the will to live", since it is directly related to the desire to live and achieve in this lifetime. This stone warms and aids blood circulation, rouses sexuality and heals the reproductive system and the heart.

PERSONAL EXPERIENCE: If you are already a strong willed individual or have a fiery temper that you need to learn to control, I suggest that you work with the Alamandine Garnets, rather than the Pyropes. This is a good stone to use for treating depression. Very often, when I've "worked" on an individual who has suffered a heart attack, I find that the individual is rather severely depressed (which I think is a side effect of the medication) and has lost the will to continue in this lifetime. I've found that fiery red Pyrope Garnets are a great help in this situation.

ADDITIONAL NOTES: The Latin name [carbunculus,] (small coal or ember), is attributed to all red transparent stones. It is more often applied to Pyropes when they are formed into cabochons than any other stone.

-------bibliography------- 1. Scientific, Environment, Occurence and Name are from (or paraphrased from) "The Audubon Society field Guide to North American Rocks and Minerals". 2. Other scientific information may be from "Simon & Schuester's Guide to Gems and Precious Stones". 3. Precious and semi-precious gemstone information may come from "Gemstones" by E. H. Rutland. 4. Other precious and semi-precious gemstone information may come from "Gem Cutting", sec. ed., by John Sinkankas. 5. Basic Legends, Lore and Magical Properties are from "Cunningham's Encyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham. 6. Other Magical and Healing information may come from "ccrystal Wisdom, Spiritual Properties of Crystals and Gemstones" by Dolfyn. 7. More legends and lore may come from "Stone Power" by Dorothee L. Mella. 8. Healing information is from "The Women's Book of Healing", by Diane Stein. 9. Additional healing information may be from "The Occult and Curative Powers of Precious Stones" by William T. Fernie, M.D. --------------------------------------------------------------- GARNET (ALMANDINE)

SCIENTIFIC INFORMATION: Almandine Garnets are from a group of very closely related aluminum silicates. The Chemistry for the Almandine variety is Fe2/3+Al2Si3O12. These Garnets range in color from deep red to brown and brownish black. The hardness ranges between 6-1/2 and 7-1/2.

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ENVIRONMENT: Almandine occurs in diorite of plutonic rocks, and with andalusite, hornblende, and biotite in hornfels and schist of contact and regional metamorphic rocks.

OCCURENCE: Well-formed crystals of Almandine have come from Wrangell, SE Alaska; from Emerald Creek, Benewah Co., Idaho; and from Michigamme, Michigan. Gemstone quality material is obtained in large quantities from Sri Lanka and India, where it is also cut; other sources are Burma, Brazil, Madagascar, Tanzania, and Australia.

GEMSTONE INFORMATION: Most red garnets come under the name Almandine, even when their composition is midway between that of Pyrope and Almandine and similar, in many cases, to that of Rhodolite. The reason for this is the similarity in their color and absorption spectrum characteristics. Almandine has a brilliant luster, but its transparency is frequently marred, even in very clear stones, by excessive depth of color. The cabochon cut is widely used, often being given a strongly convex shape and sometimes a concave base, in an effort to lighten the color by reducing the thickness. Rose cuts have also been used, particularly in the past. Nowdays, when the material is quite transpare- nt, faceted cuts are used as well, and sometimes square or rectangular step cuts. Gems of several carats are not uncommon. Faceted or even barely rounded pieces of Almandine, pierced as necklace beads, were very common in the recent past, but are now considered old-fashioned.

NAME: The name Almandine comes from [carbunculus alabandicus,] after the city of Alabanda in Asia Minor, where gems were traded at the time of Pliny theElder.

LEGEND and LORE: All red Garnet has long been associated with love, passion, sensuality and sexuality. Garnet is considered a birthstone for those born in January:

"By her in January born No gem save Garnets should be worn; They will ensure her constancy, True friendship, and fidelity."

MAGICAL PROPERTIES: The darker Garnets are associated with the Will and the Source of Life Incarnate. This is who and what we are in this lifetime. This stone is worn for protective purposes, and is thought to drive off demons and phantoms.

HEALING: Almandine Garnets are used to heal skin conditions associated with poor circulation. They improve vigor, strength and endurance.

PERSONAL EXPERIENCE: Almandine Garnets are particularly effective when healing "traumas" that are carried over from a past life and deal with sexuality and heart/love problems.

-------bibliography------- 1. Scientific, Environment, Occurence and Name are from (or paraphrased from) "The Audubon Society field Guide to North American Rocks and Minerals". 2. Other scientific information may be from "Simon & Schuester's Guide to Gems and Precious Stones". 3. Precious and semi-precious gemstone information may come from "Gemstones" by E. H. Rutland. 2614

4. Other precious and semi-precious gemstone information may come from "Gem Cutting", sec. ed., by John Sinkankas. 5. Basic Legends, Lore and Magical Properties are from "Cunningham's Encyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham. 6. Other Magical and Healing information may come from "ccrystal Wisdom, Spiritual Properties of Crystals and Gemstones" by Dolfyn. 7. More legends and lore may come from "Stone Power" by Dorothee L. Mella. 8. Healing information is from "The Women's Book of Healing", by Diane Stein. 9. Additional healing information may be from "The Occult and Curative Powers of Precious Stones" by William T. Fernie, M.D. 10. Personal Experience is from MY personal experience, journals and notebooks, by Tandika Star.

GARNET (SPESSARTINE)

SCIENTIFIC INFORMATION: Spessartine Garnets are from a group of very closely related aluminum silicates. The Chemistry for the Spessartine variety is Mn3Al2Si3O12. These Garnets range in color from brownish red to hyacinth-red. The hardness ranges between 6-1/2 and 7-1/2.

ENVIRONMENT: Spessartine occurs with albite and muscovite in granite pegmatites and with quartz and riebeckite in blue schist or regional metamorphic rocks..

OCCURENCE: Large corroded crystals of Spessartine have come from the Rutherford No. 2 Mine, Amelia, Amelia Co., Virginia; crystals up to 1" in diameter have been found in several pegmatites in the Ramona District, San Diego Co., California; sharp, dark-red, well-formed crystals occur in cavities in rhyolite near Ely, White Pine C., Nevada; and brilliant crystals of Spessartine have been found with topaz at Ruby Mt., near Nathrop, Chaffee Co., Colorado. Gem material comes from the gem gravels of Sri Lanka and Burma. It is also found in Brazil and Madagascar.

GEMSTONE INFORMATION: The gem variety of Spessartine Garnet is uncommon. It tends to be midway between spessartine and almandine in composition. The "aurora red", orange-red or orange-pink color is typical. It has good transparency and considerable luster. It is normally given a mixed, round, or oval cut. The weight does not normally exceed a few carats. Gems of about 10 carats are extremely rare and usually of an atypical, rather dark, unattactive color.

NAME: Spessartine is named after an occurrence in the spessart district, Bavaria, Germany.

LEGEND and LORE: In the 13th century garnets were thought to repel insect stings. A magical treatise, "The Book of Wings", dating from the thirteenth century says "The well-formed image of a lion, if engraved on a garnet, will protect and preserve honors and health, cures the wearer of all diseases, brings him honors, and guards him from all perils in traveling."

MAGICAL PROPERTIES: Spessartine is normally considered to be red-orange to orange-pink. Thus it links the "will" with the "desire". It is a good stone to use when casting a spell for your "heart's desire", especially if it is of the orange-pink" variety. 2615

HEALING: The orange garnets are linked to the root and the belly chakra. They are beneficial in instances of infertility, dealing with reproduc- tive organs. Mentally, it inspires confidence in personal creativity and self-worth.

PERSONAL EXPERIENCE: Spessartine is not as effective as Carnelian for instances of infertility. But it DOES help the mental attitude of the individual experiencing the difficulty. It is a warming stone, and works well for increasing circulation in the lower part of the body.

-------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased from) "The Audubon Society field Guide to North American Rocks and Minerals".

2. Other scientific information may be from "Simon & Schuester's Guide to Gems and Precious Stones".

3. Precious and semi-precious gemstone information may come from "Gemstones" by E. H. Rutland.

4. Other precious and semi-precious gemstone information may come from "Gem Cutting", sec. ed., by John Sinkankas.

5. Basic Legends, Lore and Magical Properties are from "Cunningham's Encyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

6. Other Magical and Healing information may come from "ccrystal Wisdom, Spiritual Properties of Crystals and Gemstones" by Dolfyn.

7. More legends and lore may come from "Stone Power" by Dorothee L. Mella.

8. Healing information is from "The Women's Book of Healing", by Diane Stein.

9. Additional healing information may be from "The Occult and Curative Powers of Precious Stones" by William T. Fernie, M.D.

10. Personal Experience is from MY personal experience, journals and notebooks, by Tandika Star.

--- GARNET (GROSSULAR)

SCIENTIFIC INFORMATION: Grossular Garnets are from a group of very closely related calcium silicates. The Chemistry for the Grossular variety is Ca3Al2Si3O12. These Garnets range in color from yellow, pink and brown through white and colorless. The hardness ranges between 6-1/2 and 7-1/2.

ENVIRONMENT: Grossular occurs with wollastonite, calcite, and vesuviani- te in hornfels of contact metamorphic rocks.

OCCURENCE: Being the commonest of all garnets, it is found in a variety of locations. Fine colorless crystals up to 1/2" across occur in Gatineau and Magantic Cos., Quebec, fine lusterous pale brown crystals 2616

up to 3" across were found near Minot, Androscoggin Co., Main, and beautiful white and pick crystals up to 4" across have been found near Xalostoc, Morelos, Mexico.

GEMSTONE INFORMATION: Grossular also has the typical crystal form of garnets, occuring in isolated crystals which are often complete, in the shape of a rhombic dodecahedron, sometimes combined with a trapezo- hedron. They vary from transparent to semiopaque. The typical color is light (gooseberry) yellowish green; but they can be a strong to bluish green, honey yellow or pinkish yellow, or even colorless. When transpar- ent, the crystals have good luster. Like other garnets, they have no cleavage. The greenish to yellowish varieties are used as gems. Grossular is not a rare mineral. The types used as gems mainly come from the gem gravels of Sri Lanka (honey yellow variety); the the United States, Canada, Mexico, Madagascar, Kenya. The green variety of grossular garnet, discovered a few decades ago and found mainly in Kenya, near the Tsavo National Park, is also known as Tsavorite (or Tsavolite) It is a light, verdant, or dark green, similar to the color of the better green tourmalines and sometimes, it is said, even comparable to African emerald. It has good luster. These gems, which are usually given a round or pear-shaped mixed cut, or occasionally a brilliant cut, are generally small, rarely exceeding one carat and never more than a few carats.

NAME: Grossular is from the New Latin [grosssularia,] "gooseberry," because some Grossular crystals are pale green like the fruit.

LEGEND and LORE: I do not find anything referring specifically to yellow or green garnets in my sources.

MAGICAL PROPERTIES: While deep red garnets focus on "Will" and orange-- red garnets focus on "Desire", yellow garnets are focused on Personal Power and Personality. In addition they are (because of their color) associated with athletic prowess and Oriental philosophies.

HEALING: Being linked to the Solar Plexus Chakra, yellow garnets are energizing. They can be used for the digestive organs, the diaphram (and the breath) and eyesight. Green garnets center their healing on the Heart Chakra.

PERSONAL EXPERIENCE: It is difficult to find a green stone that works well for the lower chakras and the lower half of the body. When I do total layouts for individuals with Aids, I use all green stones, whenever possible. The Green garnets work well for this. Since Garnet is the stone of the Root Chakra, the Will, and green is the color of the Heart Chakra, love, circulation, general healing, this stone works exceptionally well. I find that the yellow garnets work better for magical purposes than healing. For healing, there are several yellow stones that seem to work better for me.

NOTES: Garnets are used in industry as an abrasive.

-------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased from) "The Audubon Society field Guide to North American Rocks and Minerals".

2617

2. Other scientific information may be from "Simon & Schuester's Guide to Gems and Precious Stones".

3. Precious and semi-precious gemstone information may come from "Gemstones" by E. H. Rutland.

4. Other precious and semi-precious gemstone information may come from "Gem Cutting", sec. ed., by John Sinkankas.

5. Basic Legends, Lore and Magical Properties are from "Cunningham's Encyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

6. Other Magical and Healing information may come from "ccrystal Wisdom, Spiritual Properties of Crystals and Gemstones" by Dolfyn.

7. More legends and lore may come from "Stone Power" by Dorothee L. Mella.

8. Healing information is from "The Women's Book of Healing", by Diane Stein.

9. Additional healing information may be from "The Occult and Curative Powers of Precious Stones" by William T. Fernie, M.D.

10. Personal Experience is from MY personal experience, journals and notebooks, by Tandika Star.

----------------------------------------------------- LAZURITE (LAPIS LAZULI)

SCIENTIFIC INFORMATION: Lazurite is a silicate of sodium calcium and aluminum, with some sulfur. It is a member of the sodalite group. It's chemistry is (Na, Ca)8(Al,Si)12O24(S,SO)4. The color ranges in shades of blue from violet blue and azure blue thru greenish-blue. Lazurite is distinguished from sodalite by its deeper color and fine grain. It is also softer and lighter in weight than lazulite. It is dull to greasy and the streak is pale blue. The hardness ranges between 5 and 5-1/2.

ENVIRONMENT: Crystals are rare. It is usually granular, compact, massive. It forms in association with pyrite, calcite, and diopside in hornfels of contact metamorphic rocks. The opaque, vivid blue, light blue, greenish-blue, or violet-blue stone, consisting largely of lazurite but with appreciable amounts of calcite, diopside, and pyrite, is a rock called [lapis lazuli.] The stone is usually veined or spotted. Its value depends largely upon excellence and uniformity of color and absence of pyrite, although some purchasers prefer lapis with pyrite.

OCCURRENCE: Lazurite is a rare mineral in North America, but it does occur on Italian Mt. in the Sawatch Mts. of Colorado; on Ontario Peak in the San Gabriel Mts., Los Angeles Co., and in Cascade Canyon in the San Bernardino Mts., San Bernardino Co., California. The finest lapis lazuli has come from Badakshan in Afghanistan, and less valuable material has come from Russia and Chile.

NAME: The name is from the Arabic [lazaward], "heaven," which was also applied to sky-blue lapis lazuli. 2618

LEGEND and LORE: Lapis Lazuli was a favorite stone of the ancient Egyptians. In the past Lazurite has been burned and ground to form the pigment "ultramarine." It was consider an aid to childbirth, and has long been associated with altered states of consciousness and trance work. Lapis is sometimes designated as a birthstone for December, although turquoise is most common.

MAGICAL PROPERTIES: To quote Cunningham: "This stone is used in rituals designed to attract spiritual love. Take an untumbled piece of lapis with a sharp edge. Empower the stone and a pink candle with your need for love. Then, using the lapis lazuli, carve a heart onto the candle. Place the stone near the candleholder and burn the candle while visualizing a love coming into your life." Actually, the most important magical aspect of lapis is it's ability to strengthen psychic awareness. Cunningham says "Despite its somewhat high price, lapis lazuli is one stone every stone magician should own and utilize."(2)

HEALING: This stone is used at the Ajina, the Brow Chakra. It's related gland is the pituitary. The pituitary gland is also referred to as the "master gland" because it regulates all of the others. This location is also the center for the eyes, ears, nose and brain.

PERSONAL EXPERIENCE: I don't often use Lapis for physical healing, unless I feel that there is a "link" between what is manifested as disease, and some conflict of the "higher self". I have used it for brain disorders (tumors, inflammation, etc.) More often, I use it in layouts where the client is trying to achieve an altered state of consciousness.

-------bibliography-------

1. Scientific, Environment, Occurrence and Name are from (or paraphrased from) "The Audobon Society Field Guide to North American Rocks and Minerals".

2. Legends and Lore, Magical Properties are from "Cunningham's En- cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A Journey Through the Chakras" by Joy Gardner.

4. Personal Experience is from MY personal experience, journals and notebooks, by Tandika Star.

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LEPIDOLITE

SCIENTIFIC INFORMATION: Lepidolite a potassium, lithium, aluminum fluorsilicate mica. Its chemistry is complex: K(Li,Al)3(Si,Al)4O10- (F,OH)2. It is pink, lilac, yellowish, grayish white or a combination of all of these. The streak is colorless. It is one of the softer stones, with a hardness of 2-1/2 to 3.

ENVIRONMENT: Lepidolite is confined to granite pegmatites, where it occurs either as fine-granular masses near the core of the pegmatite or as stubby or tabular crystals in cavities. It is commonly associated with microcline, quartz, and tourmaline. 2619

OCCURENCE: Large fine masses of lepidolite have been mined at the Stewart Pegmatite at Pala, and superb sharp crystals have been obtained from the Little Three Pegmatite near Ramona, both in San Diego Co., California. It has also been mined in substantial amounts in several New England states and in the Black Hills of South Dakota.

NAME: The name comes from the Greek [lepidos], meaning 'scale', in allusion to the scaly aggregates in which the mineral commonly occurs.

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LEGEND and LORE: Lepidolite is a stone that could certainly be con- sidered "new age" in the sense that it is just now coming into recogni- tion by healers and magicians. There is no "past lore" on this stone, to the best of my knowledge. Part of this may be due to the fact, that it is native to the United States.

MAGICAL PROPERTIES: "This stone soothes anger, hatred or any other negative emotion. To quiet the entire house, place lepidolite stones in a circle around a pink candle." (2)

HEALING: Lepidolite is also know as the "Dream Stone". It will protect the individual from nightmares, especially those caused by stress or an upset in personal relationships. It can be used in the same types of circumstances as Kunzite, namely for manic depression or schizophrenia.

PERSONAL EXPERIENCE: This is one of the most soothing and relaxing stones I've ever held. It is a beauty to look at, and calms the mind enabling it to concentrate on the TRUE source of a problem...instead of running around in frantic circles accomplishing nothing. The more rubellite in the stone, the better it will help the heart and mind work together.

NOTES: Lepidolite has been used as a source of lithium. The above description of the appearance of this stone may be deceiving, as I found Cunningham's to be, also. All of the specimens of this stone that I have seen so far have been grey to a pale lavendar grey with "sparkles" of the lithium mica embedded in it. The heart-shaped cabuchon that I have also has very distinctive crystals of rubellite (pink tourmaline) and veins of white running through it. I was originally looking for a MUCH brighter lavendar stone. It is unusual, also, to find specimens that are cut and polished. Usually the stone is too "crumbly" to take a good polish. However, it is equally handsome in rough form.

-------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased from) "The Audobon Society Field Guide to North American Rocks and Minerals".

2. Legends and Lore, Magical Properties are from "Cunningham's En- cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Personal Experience is from MY personal experience, journals and notebooks, by Tandika Star.

------------------------------------------------------ MALACHITE

SCIENTIFIC INFORMATION: Malachite is a basic copper carbonate. It's chemistry is Cu2CO3(OH)2. It ranges in color from emerald green thru grass green to shades of silky pale green. The streak is light green. It's hardness is 3-1/2 to 4. Crystals are rare. Most gem specimens display distinctive concentric colorbanding; (alternating dark green and light green bands.)

ENVIRONMENT: Malachite is a secondary copper mineral and develops in the zone of alteration in massive, lode, and disseminated hydrothermal replacement deposits. Associated minerals are azurite, limonite, and 2621

chalcopyrite.

OCCURENCE: The copper mines at Bisbee, Chochise Co., Arizona, are famous for their fine specimens of massive malachite and pseudomorphs of malachite after azurite. Mines at Morenci in Greenlee Co., and at Globe in Gila Co., Arizona, have yielded beautiful malachite specimens, of which some consist of alternating layers of green malachite and blue azurite. Fine malachite has also come from copper mines in California, Nevada, Utah, Pennsylvania, and Tennessee.

NAME: The name is from the Greek [moloche], "mallow," an illusion to the mineral's leaf-green color. Malachite is used as an ore of copper and as a gemstone.

LEGEND and LORE: It is said that if malachite is worn, it will break into pieces to warn the wearer of danger.

MAGICAL PROPERTIES: Used to direct power towards magical goals. Protective, especially towards children. According to Cunningham, "Small pieces of malachite placed in each corner of a business building or a small piece placed in the cash register draws customers. Worn during business meetings or trade shows, it increases your ability to obtain good deals and sales. It is the salesperson's stone." (2)

HEALING: If the malachite is of the blue-green variety, it can be associated with the Sacral Center, or Splenic Chakra (Svadisthana). Here, it's energy branches to the left, to the spleen. (It is intended in this position for those who are celebate.) In addition, if it is grass-green, it can be used at the Lumbar/Solar Plexis Center. "When the malachite is placed at the solar plexus and a piece of green jade is placed at the heart center and a double-terminated quartz crystal is placed between them, people may remember events that have been blocked for years. They may cry or scream. As these buried emotions are brought to the surface and released, a great weight is lifted and they soon feel renewed." (3)

PERSONAL EXPERIENCE: I am very careful about using Malachite. It has been my experience that the emotions that it releases can be very powerful, to the point of overwhelming some people. On the other hand, if the individual is ready to deal with them (in a "growth" period) it may work out just fine. You could "balance" the emotional content with a pink stone (such as rose quartz) to cut down some on the intensity.

A few years ago, I broke my arm. To do so, I damaged the muscles and nerves in my wrist. I was in a lot of pain, and was searching for what I could do to help the situation. During a journey, I saw malachite, so I found a malachite heart which I held in the palm of the broken arm while meditating. I got a lot of relief from it. Now, if the wrist acts up, I use the heart, taped over the wrist area when I go to bed at night. It seems to help quite a bit. I now recommend malachite for nerve/muscle damage with some success. (4)

-------bibliography-------

1. Scientific, Environment, Occurance and Name are from (or paraphrased from) "The Audobon Society Field Guide to North American Rocks and Minerals".

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2. Legends and Lore, Magical Properties are from "Cunningham's En- cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A Journey Through the Chakras" by Joy Gardner.

4. Personal Experience is from MY personal experience, journals and notebooks, by Tandika Star.

-------------------------------------------------- MOONSTONE

SCIENTIFIC INFORMATION: Moonstone is one variation of Orthoclase. It owes its beautiful silvery to bluish sheen ('adularescence' or 'schil- ler') to its composition of extremely thin plates of orthoclase and albite. The thinner these plates are, the bluer is the sheen. There are also moonstones consisting mainly of albite. These are less translucent, but they can occur in a variety of colours: grey, blue, green, brown, yellow and white. There are also moonstone cat's-eyes. The chemical composition is KAlSi3O8 and the hardness is 7. The streak is white.

ENVIRONMENT: The potash feldspars are important rock-forming minerals in plutonic, volcanic, and metamorphic rocks. Adularia and sanidine are found usually in volcanic rocks.

OCCURENCE: The main countries of origin are Ceylon, southern India (the district near Kangayam), Tanzia and Malagasy which, together with Burma, produces some of the finest stones with a deep blue schiller. White adularia crystals up to 2.5 cm (1") across have been found in gold-bear- ing quartz veins at Bodie, Mono Co., California, and in the silver mines of the Silver City district, Owhyee Co., Idaho.

GEMSTONE INFORMATION: Moonstone is always cut into cabochons, to display the cat's-eye, or schiller.

NAME: Adularia (another name for Moonstone) comes from the locality in Switzerland, the Adula Mts.

LEGEND and LORE: This stone has always been revered because of its lunar attraction. It was believed that the shiller in the stone would follow the cycles of the moon. (Becoming greatest when the moon was full.) In addition, it has always been considered a "feminine, or Goddess" stone.

MAGICAL PROPERTIES: Meditation with moonstone calls into consciousness the three-form moon phase goddesses, Diana/Selene/Hecate, the waxing, Full and waning Moon. These are woman as goddess in her ages and contradictions, Maiden/Mother/Crone. Cunningham favors this stone for spells involving love. In addition he has a longish essay on using it for a "diet" stone.

HEALING: Because of it's feminine nature, Moonstone has long been considered a "womans healing stone". It is used traditionally for healing/balancing of female organs and hormones.

PERSONAL EXPERIENCE: I use Moonstone at the Transpersonal Point, for connection to the Goddess and Universal Feminine Energy. This is the connection to dreams and dreaming, feminine "intuition", and "cycles". There are cycles of time, seasons, the moon, stars, etc. I also use/give 2623

this stone for those clients who are having difficulty being in tune with the feminine side of their nature. (Everyone has a masculine and a feminine side.)

NOTES: In the past, this stone has also been called "Cylon Opal".

-------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased from) "The Audobon Society Field Guide to North American Rocks and Minerals".

2. Precious and semi-precious gemstone information may come from "Gemstones" by E. H. Rutland.

3. Other Precious and semi-precious gemstone information may come from "Gem Cutting", sec. ed., by John Sinkankas.

4. Legends and Lore, Magical Properties are from "Cunningham's En- cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

5. Some of the healing information may come from "Color and Crystals, A Journey Through the Chakras" by Joy Gardner.

6. Some of the healing information may come from "A Journey Through the Chakras" by Joy Gardner.

7. Personal Experience is from MY personal experience, journals and notebooks, by Tandika Star.

8. Birthstone poem from "The Occult and Curative Powers of Precious Stones" by William T. Fernie, M.D.

----------------------------------------------- OBSIDIAN

SCIENTIFIC INFORMATION: Obsidian occurs as volcanic lava flows that are thick and of limited area. Its black, glassy, lustrous, and often flow-banded appearance makes it rather easy to distinguish from the other volcanic rocks with which it is commonly associated. This mineral forms when a silica-rich magma of granitic composition flows onto the earth's surface, where it solidifies before minerals can develop and crystallize. It is, therefore, an amorphous solid or glass rather than an aggregate of minerals. The hardness of Obsidian is between 6 and 7; it will scratch window glass. Although generally black, it is more or less smoky along translucent to transparent edges; other colors are gray, reddish brown, mahogany and dark green. When it has small white "flower" designs in it, it is called Snowflake Obsidian. It is also possible to find pieces with a sheen, or chatoyance. This is often called Rainbow Obsidian.

ENVIRONMENT: Obsidian is an environment for very few minerals. Lithophy- sae and spherulites may contain small but beautiful crystals of feldspar, tridymite, and cristobalite.

OCCURENCE: Some locations of Obsidian bodies are California (Inyo, Imperial, and Modoc Cos.), Oregon (Crater Lake), Wyoming (Yellowstone Park), and Mexico (near Pachuca.) 2624

NAME: The name is dervied from the latin name for the mineral, [obsio.]

LEGEND and LORE: Polished pieces of black Obsidian have been used for Scrying. Primitive peoples once valued obsidian highly, chipping and flaking it into knives, spearheads, and many other implements with razor-sharp edges resulting from the intersecting conchoidal fractures.

MAGICAL PROPERTIES: Obsidian is a very protective stone. It is also associated with the inner mysteries of the Goddess, symbolizing entrance to the labyrinth, the womb or the subconscious self.

HEALING: Because of its protective qualities, Obsidian is a good stone for those who are soft-hearted and gentle. It will help to guard them against abuse. This stone cleanses toxins from the liver, so it is also good for people who are exposed to environmental pollutants.

PERSONAL EXPERIENCE: This is the "balance" stone for Clear Quartz Crystals. We jokingly refer to it around here as a "dark sucker"...mean- ing it will absorb all sorts of negative things. It is also a grounding stone, and I use it at the Base Chakra (below the feet) at the beginning of a layout to keep my client "grounded". In India, the women wear obsidian toe rings for the same purpose. I use Black Obsidian in conjunction with Quartz. If I'm not using Clear Quartz, I use Snowflake Obsidian. I also have a piece of Rainbow Obsidian, but it is relatively new and I haven't finished "conversing" with it, so I have no advice as to how to use it...at the moment.

-------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased from) "The Audobon Society Field Guide to North American Rocks and Minerals".

2. Legends and Lore, Magical Properties are from "Cunningham's En- cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A Journey Through the Chakras" by Joy Gardner.

4. Personal Experience is from MY personal experience, journals and notebooks, by Tandika Star.

---------------------------------------------- OPAL

SCIENTIFIC INFORMATION: Opal is hydrous silica, often with some iron and aluminum. Its chemistry is SiO2.nH2O; amount of water varies up to 10 percent. It ranges in color from White, yellow, red, pink, brown to gray, blue and even colorless. It is most easily recognized by its rich internal play of colors (opalescence). Its hardness ranges from 5-1/2 to 6-1/2. It is vitreous and pearly. The streak is white. It is not found in crystal form, rather is is usually massive, botryoidal, reniform, stalactitic, and/or earthy.

ENVIRONMENT: Opal is a low-temperature mineral and usually develops in a wide variety of rocks as cavity and fracture fillings. It requently develops as amygdules in basalt and rhyolite of volcanic rock and replaces the cells in wood and the shells of clams. 2625

OCCURENCE: Common opal is widespread and can be readily obtained at many places, but localities for precious opal are rare and seem to localized in W United States and Mexico. Magnificent examples of opalized wood can be found in Idaho, Nevada, Oregon, Utah, and Washington, and lively green fluorescing opal (hyalite) occurs in seams in pegmatites in New England and North Carolina and in cavities in basalt near Klamath Falls, Oregon. Beautiful precious opal, as a replacement in wood, has been obtained in Virgin Valley, Humboldt Co., Nevada. Excellent fire and precious opal occur in laval flows in N Mexico. Nevada, Australia, and Honduras are sources for black opal; Australia and Czechoslovakia for white opal; Mexico and SW United States for fire opal.

GEMSTONE INFORMATION: Black, dark blue, dark green opal with dark gray body color and fine play of colors is called [black opal;] opal with white or light body color and fine play of color is called [white opal;] and transparent to translucent opal with body color ranging from orange-yellow to red and a play of colors is called [fire opal.] Play of colors depends upon interference of light and is not dependent upon body color. Black opal is the most highly prized, and fire opal is the most valued of the orange and red varieties. Most opal is fashioned into cabochons, but some fire opals are faceted.

NAME: The word is from the Sanskrit [upala,] meaning "precious stone."

LEGEND and LORE: Opal is a birthstone for October.

"October's child is born for woe, And life's vicissitudes must know; But lay an Opal on her breast, And hope will lull those foes to rest." (5)

Opals have traditionally been considered "lucky" stones...but only for those born in the month of October. It has been considered bad luck to wear them if you were born in any other month.

MAGICAL PROPERTIES: Opal is considered to be able to confer the gift of invisibility on its wearer. To accomplish this, Cunningham says "The gem was wrapped in a fresh bay leaf and carried for this purpose." He also says, "Opals are also worn to bring out inner beauty. A beauty spell: Place a round mirror on the altar or behind it so that you can see your face within it while kneeling. Place two green candles on eithe side of the mirror. Light the candles. Empower an opal with your need for beauty -- while holding the stone, gaze into your reflection. With the scalpel of your visualization, mold and form your face (and your body) to the form you desire. Then, carry or wear the opal and dedicate yourself to improving your appearance." (2)

HEALING: Opals contain all the colors of the other stones, thus, it could be used in place of any of them. (They are akin to quartz crystals, in this aspect.) Generally speaking, Opal is used more frequently for healing the spirit, rather than the physical body.

PERSONAL EXPERIENCE: Opals are probably my favorite stone. This may be partially due to the fact that they are my birthstone, and I have been surrounded by them all of my life. For me, they are protective and invigorating. I normally use them during Journeying, and when doing "readings" for other...anything where I am using altered states of consciousness. I find that they help me to understand the symbols of my 2626

visions in a way that makes them meaningful for others.

-------bibliography-------

1. Scientific, Environment, Occurance and Name are from (or paraphrased from) "The Audobon Society Field Guide to North American Rocks and Minerals".

2. Legends and Lore, Magical Properties are from "Cunningham's En- cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A Journey Through the Chakras" by Joy Gardner.

4. Personal Experience is from MY personal experience, journals and notebooks, by Tandika Star.

5. Birthday poem from "The Occult and Curative Powers of Precious Stones" by William T. Fernie, M.D.

----------------------------------------------------- VESUVIANITE (IDOCRASE)

SCIENTIFIC INFORMATION: Vesuvianite is composed of calcium, magnesium and aluminum silicate, often with some beryllium and fluorine. The chemistry is Ca10Mg2Al4(SiO4)5(Si2)7)2(OH)4. Specimens range from brown and green to a rare yellow or blue. The hardness is 6-1/2.

ENVIRONMENT: Vesuvianite forms by igneous and metamorphic processes. It commonly is metamorphic and occurs with grossular, wollastonite, and calcite in hornfels of contact metamorphic rocks; with chromite and magnetite in serpentinite of hydrothermal metamorphic rocks; and with wollastonite, andradite, and diopside in carbonatites.

OCCURENCE: Gem-quality Vesuvianite has been obtained from a pegmatite in marble near Sixteen Island Lake, Laurel, Argenteuil Co., Quebec, and beautiful micromount cyrstals of purplish-pink color occur in massive Vesuvianite at the Montral chrome pit at Black Lake, Megantic Co., Quebec. The blue variety called [cyprine] has been obtained at Franklin, Sussex Co., New Jersey. Fine crystals up to 1-1/2 inches across occur in pale-blue calcite at Scratch Gravel, near Helena, Lewis and Clark Co., Montana, and spectacular material of similar nature occurs at quarries near Riverside, California. Beautiful pale-green massive Vesuvianite ( [californite]) occurs in California at Pulga, Butte Co., and near Happy Camp, Siskiyou Co., and crude yellow prismatic crystals occur with grossular at Xalostoc, Morelos, and Lake Jaco, Chihuahua, Mexico.

GEMSTONE INFORMATION: Translucent gray to green or nearly colorless Vesuvianite with green streaks is called [californite], and is often sold as "California Jade." Californite is fashioned into cabochons. Principal sources are the USSR, Italy, Canada and California.

NAME: The name "Vesuvianite" is from the original locality at Mt. Vesuvius, Italy. The alternate name, "idocrase," comes from the Greek [eidos,] "form", and [krasis,] "mixture," because Vesuvianite may appear to combine the crystal forms of several other minerals.

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LEGEND and LORE: None found.

MAGICAL PROPERTIES: Dolfyn associates this stone with Passion, enthus- iasm, warmth and devotion.

HEALING: No specific information found, other than what Dolfyn states.

PERSONAL EXPERIENCE: None. I do not have a specimen of Vesuvianite.

-------bibliography------- 1. Scientific, Environment, Occurence and Name are from (or paraphrased from)"The Audubon Society field Guide to North American Rocks and Minerals". 2. Other scientific information may be from "Simon & Schuester's Guide to Gems and Precious Stones". 3. Precious and semi-precious gemstone information may come from "Gemstones" by E. H. Rutland. 4. Other precious and semi-precious gemstone information may come from "Gem Cutting", sec. ed., by John Sinkankas. 5. Basic Legends, Lore and Magical Properties are from "Cunningham's Encyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham. 6. Some magical and healing information from "Crystal Wisdom, Spiritual Properties of Crystals and Gemstones" by Dolfyn. 7. More legends and lore may come from "Stone Power" by Dorothee L. Mella. 8. Healing information is from "The Women's Book of Healing", by Diane Stein. 9. Additional healing information may be from "The Occult and Curative Powers of Precious Stones" by William T. Fernie, M.D. 10. Personal Experience is from MY personal experience, journals and notebooks, by Tandika Star. ................................................................................ 2628

---

The Threefold Goddess I To understand the concept of Goddess requires more than the ability to visualize God as a woman. The Goddess concept is built around the myth and mystery of the relationship between God and Goddess, and beneath that, and part of it, Her Threefold Aspect ... Maiden, Mother and Crone. One of the oldest recognized Goddess forms is the first Greek Goddess - Gaia, the Earth Mother; the Universal Womb; Mother of All. The most ancient Goddesses were most often Earth and Mother Goddesses. The were worshipped and revered as bearers of life ... fat, healthy, pregnant and fruitful. As the Goddess concept developed, then came the Harvest Goddesses, who were also Earth Goddesses. Understand that this was a time when people did not even understand the basic mechanics of procreation. Life was very sacred and mystical indeed! Gradually, myth and mystery developed and revealed themselves, creating the legend which we honor in the modern Wiccan Craft. We recognize the Goddess as the mother of all, including her Mighty Consort, the God. To Her he is Lover and Son, and together they form the Ultimate, the Omniverse, the Dragon, the Mystery. Now that is a pretty tough concept all things considered. Especially in our society as it sounds rather incestuous. From a mundane perspective, it gets worse as the Wheel of the Year Turns, and the Oak and Holly Kings battle ... eternal rivals and sacrificial mates. In the pages that follow, we will explore the Goddess foundation concepts and try to reach an understanding of the basis of the Mystery. I don't want to get off into all the names of all the Goddesses in all the mythology in all of history. While that is certainly a noble endeavor, it is not the objective here. What I do want to do is look at the Goddess, in whole and in part, and see just who and what she is. First and foremost, the Goddess is the symbol of the Cycle of Everlasting. She is constant, ever present, ever changing, and yet always the same. She could be compared in that respect to the oceans. As a part of that, she is that from which we have come, and to which we will return. She is the Universal Mother, the Cosmic Womb. While those are largely symbolic images, as opposed to literal ones, they are important to bear in mind about any aspect of the Goddess. She never harms, she is Mother. One of the most difficult throwback mentalities to dispell in a student is the difference between "dark and light" and "bad and good". Societally, and often religiously, we are trained to see bad and dark and evil as being the same. Hence, we are also taught to hate and fear our own mortality. All too often I see practicing Wiccans, who ought to *know* better, fall back on these concepts when trying to 2677

explain or understand a concept. The Goddess is dark, she is light, she is birth, she is death, and she rejoices in all things. With death comes joy, for with death comes renewal. With life comes joy, for with life comes promise. With growth comes joy for with growth comes wisdom. Sorrow and fear are not a part of her, not the way we feel those emotions. She is incapable of sorrow without joy, she fears nothing, because fear is not real. It is a creation of the mind. Whether you see the Goddess as a Warrior Queen, or like the Good Witch of the North in the Wizard of Oz, she is the Goddess. And she has many parts and facets which defy comprehension as "One". She simply IS, and in that, can be whatever you need her to be in order to establish a relationship with her. But none of that changes what she IS. "I greet thee in the many names of the Threefold Goddess and her Mighty Consort. Athe, malkuth, ve-guburah, ve-gedulah, le-olam, Amen. Blessed Be." So here, at the Circle Door, greeted by the High Priest or Priestess we first see mentioned the Threefold Goddess. Full-sized covens have three priestesses who take the specific roles of Maiden, Mother and Crone, the High Priestess being Mother. The Threefold Goddess however is NOT three entities, she is one. Her aspects represent Enchantment, Ripeness and Wisdom. Taking first things first is usually best, so we shall start with a look at one side of the Maiden. Quoting "The Myth of the Goddess" as found in Gardenarian Wicca (Gerald B. Gardner, The Meaning of Witchcraft, Aquarian Press, London, 1959.): Now Aradia had never loved, but she would solve all the Mysteries, even the Mystery of Death; and so she journeyed to the Nether Lands. The Guardians of the Portals challenged her, "Strip off thy garments, lay aside thy jewels; for naught may ye bring with ye into this our land." So she laid down her garments and her jewels and was bound, as were all who enter the Realms of Death the Mighty One. Such was her beauty that Death himself knelt and kissed her feet, saying, "Blessed by thy feet that have brought thee in these ways. Abide with me, let me place my cold hand on thy heart." She replied "I love thee not. Why dost thou cause all things that I love and take delight in to fade and die?" "Lady," replied Death, "it is Age and Fate, against which I am helpless. Age causes all things to wither, but when men die at the end of time I give them rest and peace, and strength so that they may return. But thou, thou art lovely. Return not; abide with me." But she answered, "I love thee not." 2678 Then said Death, "An' thou receive not my hand on thy heart thou must receive Death's scourge." "It is Fate; better so", she said, and she knelt, and Death scourged her and she cried "I feel the pangs of love." And Death said, "Blessed be" and gave her the Fivefold Kiss, saying "Thus only may ye attain joy and knowledge." And he taught her all the Mysteries. And they loved and were one, and he taught her all the Magicks. For there are three great events in the life of Man: Love, Death and Resurrection in a new body, and Magick controls them all. For to fulfill love you must return again at the same time and place as the loved one, and you must remember and love them again. But to be reborn you must die, and be ready for a new body; and to die you must be born; and without love you may not be born. And these be all the Magicks. So there in the Gardnerian Myth of the Goddess we have her Maiden aspect, seeking, searching and opening herself to the mysteries. But it is well to remember that the Goddess herself is a mystery, and the primary gift of the Goddess is intuitive Wisdom. Beltaine (Bealtain) is the only Sabbat where the Goddess is entirely devoted to the Maiden. Here, she revels in the enchantment, in the joy of coming into fullness and mating with the God. Here, she is maiden bride and we can most easily understand that facet of the Maiden aspect. I should probably note here that some see this festival as maiden turning into mother, with the maiden being in full at Candlemas, but I do not agree with that. Youth, newness, innocence and beauty are fundamental facets of the Maiden aspect. But beneath those are seeking, and love, and love of seeking. There is more to understand of the Maiden though. Enchantment does not end with maidenhood, it is simply the beginning of the Mystery of Life, for that, above all, is what the Goddess stands for. In Circle, in the Balanced Universe, the Maiden takes her place in the East. In examining this most comfortable quarter, you learn more about the Maiden Aspect. East (Air) rules the free mind and intellect. It is the place to seek the ability to learn and to open spiritually, to open your mind and find answers. It is a masculine quarter, ruled by intellect, and analytical logic, but she brings to it an intuition which is required to use these to best advantage. "The river is flowing, flowing and growing, the river is flowing back to the sea. Mother carry me, a child I will always be. Mother carry me, back to the sea." This Circle chant, sung in joy, sung in sorrow, is a cry to the Mother Aspect for comfort and warmth, a power chant calling upon the steady power and fullness of the Mother and a plea for guidance. While the Earth Mother, and the fully aspected Goddess are placed North in the Earth quarter, the Mother aspect alone belongs in the west. 2679 Comfort and love rule here. Emotions, sorrow, joy, tears, these belong to the ripeness of the Mother. Caring and loving for all her children, watching in pain and pride as they struggle to gain their own, knowing full well she could reach out and do it for them, but being both bound and desirous to let them do it for themselves. There is a considerable difference, as you might have interpreted from the above, between the Earth Mother and the Mother Aspect of the Goddess. That is why we've started with her quarter, because it reveals the limitations of the Aspect. The Mother aspect is ripeness, the ancient bearing of fruit, child and grain. She represents emotion and sexuality. The Goddess in that aspect is most of the altar (as discussed in the Great Rite lesson.) It is interesting to note the practice in numerous ancient cultures of lovemaking or outright sex magick in cornfields to help make the corn grow. The Dark Mother should also be placed here, although culturally, I have a tendancy to think of the Dark Mother as more in keeping the Crone Aspect. It is a bit of work to see the Dark Mother in the West, to separate Dark Mother from Crone, but it is worthwile. If you have any background with the tarot I would suggest you take it in that context, it is beyond the scope of this text. Our exploration of the Goddess and her Aspects brings us now to the Crone. For me, the Crone is the most fascinating of the Aspects of the Goddess. Partly I suppose because she is the most mysterious and paradoxical. "Blessed Goddess, old and wise, open mine, thy child's, eyes. Speak to me in whispered tones that I may know the rune of Crones." With life and growth comes age and wisdom, and the Crone is this in part. She holds fire and power, which wisely used can be of great benefit, but hold great danger for the unaware. Hers are the secrets of death and of life, and the mystery beyond the mystery. Part of the pleasure in knowing the Crone aspect is that while, unlike the fully aspected Goddess, she is not also Maiden and Mother, she does retain the experiences of both those Aspects in order to be Crone. The Crone, wizened though she is, must still be able to reach into herself and recall the innocent joys and high passions of the Maiden and the love and warmth of the Mother. To be Crone and to not have forgotten, to still be able to experience Maiden and Mother is, to me, very appealing. More importantly, to be comfortable in that Aspect, where you have truth and knowledge but have left youth and physical beauty behind, and to still _feel_ youth and beauty without being desirous of them is an admirable quality. Crone is the least paralleled Aspect of the Goddess to our human society. We discard our old and wise, not understanding their value as teachers and models, and fearing their appearance as a reminder of our own mortality. Knowing Crone is a door we much each open for ourselves for to know and love her is to cast aside a great many of our cultural and societal malteachings. 2680 While the individual Aspects of Threefold Goddess are certainly valid concepts and paths to knowing Goddess, I should caution that most mythological Goddess figures are composite Goddesses. Earth Mother Goddess figures are fully aspected Goddess by definition because they represent the full cycle of the Wheel. Most other Goddess figures can be classified as having a dominant (or operative) aspect and recessive (promised, or in some cases past) aspect. Future and past should not be taken literally, mythological Goddess figures are always whatever they are eternally, they do not tend to change (ie age). Maiden Goddesses possessing their operative in the Huntress or Warrior aspects most often have a promise of Crone. Maiden Goddesses expressing their dominance in beauty and/or love usually have their recessive aspect as Mother. For example, Athena is a Maiden Goddess with Crone attributes (the combination produces many Mother-type qualities, and this results in the Crone aspected Maiden being the most complete of the Mythological Goddesses, with the exception of Earth Mother Goddesses.) Aphrodite is of course a Maiden Goddess with Mother attributes. Similarly, Dark Mother Goddess figures mostly find their promise in Crone and Light Mother figures their recessive in Maiden. Crone recessives work the same way, although sometimes it takes a bit of close examination to find the "hidden" aspect. One should note that this is not a formula, rather a tool to assist in examining and understanding Goddess figures and creating one's own personal spiritual link with Goddess. It is also a useful consideration when invoking a specific Goddess with purpose in ritual. The purpose of this course has been to open avenues of approach in discovering and developing a relationship with Goddess. For me personally, I do not "believe" in the reality of mythological Goddess figures as they were presented, but I do believe they are a valid way to establish communication with Goddess. I also believe Goddess will appear in whatever form we are most ready to accept. The real Goddess, by my belief (and this is personal, not trad) is an entity beyond my comprehension, perhaps composed of light (could 5000 sci-fi films be wrong?), most assuredly unlike anything I could ever imagine in true form. However, I do find mythological Goddess figures highly useful for ritual, and of some help in my personal relationship with Goddess. I hope you will too. Blessed Be Eileen ................................................................................ 2681

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Being A Witch in Britain Today by James Pengelly

Written for the Newcastle University Conference; Encounters of Religion

I am regional co-ordinator for the Pagan Federation (PF) for Humberside, North Yorkshire and the counties that form the northeast of England up to the Scottish Borders. The PF was founded in 1971 by a group of Gardnerian Witches, the object of it being to counter what was perceived as being popular misconceptions about Witchcraft. The main reason for the existence of the PF remains largely unchanged, as the last few years have seen what can only be described as an onslaught by various fundamentalist Christian organisations who have latched on to the unfortunate and sad matter of child abuse to which they have added the word "Satanic' as a means by which they can attack and defame the occult in general, and Witchcraft in particular.

I will return to this matter elsewhere in this lecture, but I mention it now to illustrate the importance of our anti-defamation work. In addition, the Pagan Federation acts as a networking organisation to put people who share views on religious and spiritual matters in touch with one another, to enable them to get together, discuss and learn, and experience further.

The third important aspect to our work is to increase awareness of the spiritual and cultural heritage of this country. Given that many, if not most, of our customs and traditions have their roots set deep in our Pagan past and that our countryside is rich in the physical remains of this we feel that a positive promotion of this inheritance is vital to a fuller understanding of who we are.

The topic of this lecture is Being A Witch In Britain Today. Now I think that when one mentions the word, "Witch" to the average member of the public, the image that is immediately conjured up is one of a wizened old hag boiling up an extremely noxious brew in some bubbling cauldron, probably on a windswept moor somewhere. This is of course Shakespearian in its perception, but unfortunately, whatever his intentions were at the time he wrote Macbeth, William Shakespeare did Witchcraft a considerable disservice, because this image has stuck. In addition, the public is very much subject to conditioning laid down in the Middle Ages by the Church, through historical accounts of Witch trials, which were heavily biased. Consequently it is hardly surprising that the image the general public has is of nasty, evil, thoroughly bad people riding around on broomsticks at dead of night creating havoc all over the place, poisoning people right left and centre, doing unspeakable things with goats, not to mention chickens, frogs, toads, cats, and sundry other animals. All in all not very nice people!

It is interesting to note that even in this day and age, many people are still very superstitious when it comes to magic, the occult, Witchcraft and so on. In addition to the historical 2682

misconceptions about Witches and Witchcraft, I would go as far as saying that people still have a deeply rooted superstitious attitude, and that while some may automatically dismiss out of hand Witches having any sort of magical power, deep down, the majority of people still harbour deep rooted fears about this sort of thing being possible.

At a time when mankind has seemingly achieved so much in the field of science, when there is so little mystery left in life because everything has been rationalised and explained, and developed beyond that which our ancestors were able to comprehend, the fact that people do still harbour superstitions and worries about Witchcraft and the occult in general does not altogether surprise me. If one removes the mystery from life, one has nothing left with which to replace it, and one has to look to that which one cannot explain. The problem being that man has for countless generations been frightened by that which he cannot explain. And this is why we are now living in the scientific age, because man has purposely set out to explain that of which he is afraid. The thing being that there is very little left that man cannot explain. And one of the areas that he cannot explain is, of course, magic, Witchcraft and the occult.

Let us for a moment, examine the term, "occult". Occult simply means 'that which is hidden'. The term has been used for centuries to explain the general workings of the universe. The creation of fire would have, at some point in time, been regarded as magic. Why things moved when they were subject to certain power sources such as steam would have been deemed magic before the principles were understood. Illnesses were originally considered to be occult based. You could impose an illness on a neighbour or friend if you had the magical power to do it. But of course, none of these things were actually magical in any sense. The magic lay in the fact that a lot of people didn't understand what was going on. Those who did have an understanding of what was going on were perceived as having some sort of power. The biblical phrase, "Thou shalt not suffer a Witch to live", is in this context quite revealing because in its original format, the word, "Witch", did not actually translate as Witch, it translated as "poisoner". And there is no doubt that the original village Witch would have in her own way been a doctor of sorts, in that she or he would have understood the uses of various herbs for good purposes and for bad purposes. And could quite probably been paid to use that knowledge to achieve the results for which she was being paid, to either kill or cure. Consequently, the village Witch, was someone to be feared, and respected.

As the Christian Church took hold, the older Pagan ways were perceived as something to be got rid of. I do not think this was particularly a spiritual battle. It was a power battle. It was simply a matter of one religious-political system wishing to gain control over another. And as Christianity grew in strength, largely through fear and oppression, the old ways were presented as being evil and wicked, and not to be tolerated. ................................................................................ 2683

This situation remained largely extant until 1951, when the last laws remaining on the English statute book against Witchcraft were repealed, and what is now commonly referred to as the British Revivalist Craft came to light. The fact that it had, in some form or another, managed to survive over countless generations was, in itself, quite a surprising thing. But we now know that what are often referred to as the Hereditary Craft and the Traditional Craft were to a certain extent passed down from generation to generation either within specific families or small, invariably farming, communities. It was this that the late Dr Gerald Gardener is thought to have discovered, and built up into what is today known as the Revivalist Craft. His work was later developed by others such as Alex Sanders who founded the Alexandrian Craft and, more recently, by Janet and Stewart Farrar. Their works are very well known, popular, and easily available, and they have created what is sometimes jokingly referred to as the Farrarian Craft; a hybrid mixture of Gardenerian, Alexandrian and their own methods of working.

Being a Witch today in this country is not necessarily a hard thing, but nor is necessarily an easy thing. There is still a great deal of superstitious prejudice and nonsense held against Witches. And this is fermented, and that is the only word I can think of, to a large extent by certain areas of our national media, in particular the more lurid tabloid press, and of course Christian fundamentalist groups, who have over the last few years started to expand at a rather alarming, and for many non-Christians, a rather frightening rate. The phenomena of Christian fundamentalism is something which has largely been imported to this country from America, where it has been a populist Christian movement for many, many years. One only has to look at the news over the last few years concerning some American fundamentalist leaders to realise that basically, they are like so many of us human beings, subject to all the little foibles that human beings are generally subject to, that they are just as easily led astray as any of us can be. The rising issue of fundamentalism is, as I say, quite a frightening thing because it seeks to impose a set of standards, a set of behaviour, and a set of religious beliefs, on everyone, which no-one is permitted to question. This is one reason why we find so many people are now turning to Paganism in its broadest sense, and to Wicca in particular. (Wicca being the commonly used modern term for Witchcraft.) They turn to us because they are disillusioned with the level of dogma and the level of imposition they find within established Christian traditions, be they Church of England, Roman Catholic, Baptist, Methodist, or some of the more extreme fundamentalist sects.

People seem now to be dividing into groups. There are those who are 'the led' and they search for leaders. And when they find a leader who is prepared to tell them what to do, when to do it, how to think, how not to think and so on, they latch onto that and they go on quite happy in their own way because they want to be told. On the other hand there are an increasing number of people who are prepared to listen to what others have to say but then like to go away and make their own minds up about things, and work things out for themselves. And we are finding more and more that this is what Paganism in general and Wicca in 2684

particular is providing. It is providing people with the means by which they can form deeply personal relationships with their own particular perceptions of deity. They can work with that perception. They can utilise it within a framework that is, generally speaking, of a very high moral and ethical standard. And the idea that Witches are evil, nasty, wicked people who go around sticking pins in little lumps of wax shaped into the form of a person containing lumps of fingernail and pieces of hair and other sundry bodily parts, is being increasingly recognised as grossly untrue. We have to bear in mind that a lot of the popular perceptions of the Witch are, as I have already said, largely determined by historical records. Historical records written by people in whose interest it was to defame the Witch, and to register her, or him, as an evil person, but even these are now being challenged by more and more people.

So, as I've said, being a Witch in this country today is not always an easy thing. On the one hand, you can meet with extreme prejudice, on the other hand you can equally meet with extreme derision. A number of perfectly normal, sane, rational people that I know of think that the fact that I am a Witch is a huge joke. I am very used to people asking me "When can I come round to your house and take all my clothes off?." My usual response to which is "Any time you like providing I'm not having my tea at the time, or watching Coronation Street, but believe me pal, you're on your own." I personally find that this is the best way to approach this sort of thing. If you can turn the question into a joke aimed at yourself, people are happy with that and feel comfortable with that, and will go away thinking that basically you're a pretty decent sort of person with just some very strange ideas. If, on the other hand, you become intensely defensive, the opposite can be true because they will assume that you have something to hide, something which you don't wish to talk about. And we all know that faced with that sort of situation the human mind is capable of conjuring up all sorts of unpleasant images. So I stand before you today proclaiming myself to be a Witch. I do not particularly like using the term, but it is a term with which most people are familiar, so within the context of this lecture, I am happy to use it. And I stand before you here, not a wizened old crone, dressed in rags and tatters with a big wart on the end of her nose, but, I hope, a fairly presentable man in his early middle age, who has a very respectable job. I have a house, a mortgage, a small daughter, I am like many people of my generation, separated from my wife, for purely personal reasons. I am, to all intents and purposes an ordinary person. And yet I stand before you here, and tell you I am a Witch.

What does this mean for me personally? Basically, like most Witches, I am a Pagan. I believe in the Old Religion. The religion that was worldwide before Christianity or Hinduism, or Islam took a hold on large areas of the world. Once upon a time, whether people like to admit it or not, the whole world was Pagan. Paganism then was vastly different from Paganism today. There are those who go round saying that they are practising pre-Christian Paganism. I would say, that while they are not necessarily deluding themselves, they are mis-leading themselves. What we are practising today is the spirit of ancient Paganism. We cannot possibly practise ancient Paganism, because if we were 2685

doing so, we would be indulging in such things as blood sacrifice, and so on and so forth, which forms no part of modern Pagan tradition.

Witchcraft is a sub-system of broad Paganism. Most Witches regard it as the mystery aspect of Paganism. The mystery aspect being that one searches for the spark of the ultimate divine source, which is inherent in each one of us, in the hope that one can find it, come to terms with it, and accept it as part of ourselves.

Most Pagans believe in an ultimate creative source. Christians call it God. We believe that there exists, somewhere out there in the wider universe, the source of all creation. We do not give it a name, we do not give it a form. It is, to our way of thinking, entirely neutral. It is all things in one thing. It is all things and it is nothing. It is largely beyond our reach. Some people aspire to attain union with the ultimate, very, very few people ever reach it. Consequently, most Pagans will choose to leave it alone.

It is unreachable. And it is unaware of our existence, because it is neutral in form. What we do is we aspect it; we split it into the various components which form it. The ultimate split is gender, male and female. If the ultimate creative source is all things, then it must have male and female aspects. So the ultimate male aspect is 'The God', the ultimate female aspect is 'The Goddess'. Below this one can continue splitting into various other aspects as one chooses, until one gets down to a level of elementals, nature spirits, and so on and so forth. The idea being, that all natural things coming from the ultimate creative source contain a spark of that creative source, and consequently all things are inherently sacred. We reject entirely the Christian concept that man is born sinful, and has to spend the whole of his life begging forgiveness for sins real and imaginary. We believe that it is because of this attitude that mankind does a lot of the things he does. If you bring somebody up and condition them to believe that they are inherently bad, they are going to react in that way.

Pagans and Witches believe that man is born inherently sacred, and it is what he himself does with his life that makes him bad or good. It is nothing to do with God, the Gods, the Goddesses or anything else. Consequently, Paganism and Witchcraft are extremely responsible forms of religious practice in that they teach that we are responsible for what we do and the effect that it has for those around us, both immediately and out in the wider world. We believe in what is commonly referred to as 'the ripple effect'. Drop a stone in a pond, and it will create ripples which will go on and on until they reach the bank and are forced to stop. If you regard the universe as a very large ocean, everytime one of us does something, we create a ripple effect. The ripples, on a universal scale, may be imperceptible, but they are there none the less. And if we regard life in that way, we need to immediately take stock of that which we do and act upon it. Now obviously it is not possible to take this sort of philosophy to an extreme, otherwise, one would literally do nothing. If one flushes the toilet one is potentially adding to sea pollution. 2686

If one turns an electric light on, one is potentially adding to air pollution. Whatever one does, somewhere along the line is likely to have a detrimental effect on someone.

The Witch or Pagan will judge what he or she is doing with his or her life and will try and determine the least harmful way of living. It requires a great deal of thought, it requires a great deal of honesty and self analysis and not a small amount of self-sacrifice. it forces one to look at how one relates to oneself, and life around us, because we believe that all natural things on this world are sacred, and therefore to be treated with respect.

So, what then, is our relationship with our perception of divinity? As 1 have already mentioned, we personalise aspects of the ultimate creative source. These personalisations can be drawn from one or another of the existing Pagan pantheons, such as Norse, Greek, Roman or Egyptian, or they can be done on a much more personal level where the individual will somehow personalise whatever aspect of divinity they wish to work with in that moment in time. Most Witches have the Great Goddess, and the Horned God. (The horns, incidentally have absolutely nothing to do with the concept of the devil having horns. And are usually, in this country, personified as being deer's antlers being simply symbols of power and strength.) The Great Goddess is seen as being the Mother of all things, the Horned God, her consort who is also frequently linked with the Sun as the All Father.

Below that, we have the Triple Goddess, whose symbol is the Moon, the Maid, the Mother, and the Crone. And then there are any number of other personifications largely based on the individual preference of the person or group, doing whatever it is they're doing. This may seem to be an immensely complicated system, and indeed it sometimes takes a great deal of understanding. But you have to relate it to the natural seasonal cycle, or festivals, that most Pagans, whatever their traditions, will follow.

The seasonal cycle basically follows the agricultural and solar cycle of the year. We have eight major festivals. The first, and possibly the most important, is Samhain, spelled S-A-M-H-A-I-N, commonly known as Hallowe'en, and is thought to have been the time when the ancient Celts celebrated the new year. It was the end of one agricultural year and the beginning of the next. It was the final onset of Winter. It was, as it is commonly regarded today, also a festival of the dead. The modern concept today of ghosts and ghoulies and long-leggedy beasties and things that go bump in the night, stemmed directly from the Celtic feast of the dead. This is not some necrophiliac intention of summoning up spirits for evil purposes, it was/is simply a time when one reflects on the memories of lost loved ones, lost friends, and hopes to gain some insight into one's own life from the lessons that we can learn from those who have gone before us. It is interesting to note that, even in its christianised form, Halloween, or All Hallows Eve is still a festival of the dead.

The mid-Winter Solstice is, of course, Yule, an Anglo-Saxon word so old its meaning is now completely forgotten. It has been suggested that that it could mean 'wheel', and within a Pagan or 2687

a Wiccan context the year is often referred to as "the wheel of the year", in that it turns on, and on. Yule celebrates the re-birth of the Sun. It is indeed interesting that Christians should have taken this festival to mark the birth of Christ, when what historical evidence we have seems to suggest that Christ was actually either born in March or September.

From then we move on to Imbolc, christianised as Candlemas, which represents the first stirring of Spring and the gradual return of light. We then have the Spring Equinox, which when the earth comes back fully to life, and has become largely associated with Easter. Many people today do not realise that Easter is a moveable feast because the date of Easter is set on the first Sunday after the first full Moon after the Spring Equinox. And if that isn't a Pagan concept, I really don't know what is. In fact, the very name "Easter" comes from the Anglo-Saxon fertility Goddess "Eostre" and many of the items traditionally associated with Easter such as eggs and rabbits are directly derived from Pagan ideas and symbols.

Then follows Beltane, which is interesting in that it is the only Pagan holiday which does not have a Christian counterpoint. This is probably because of its overtly sexual nature. It is interesting that children conceived at Beltane were invariably born on or around Imbolc, which is lambing time in the sheep farmers year. Ewe's milk would have been important in the past to strengthen children for the last part of Winter and to give them strength to grow through the Spring and Summer.

After Beltane we have of course the Summer Solstice, mid-Summer, which represents the Sun at its height. Solstices and Equinoxes all being solar festivals. The union of Sun and Earth to produce the harvest that is to come. Lugnassadh, commonly referred to as Lammas, which literally means loaf-mass from the Anglo-Saxon, is the start of the harvest. It is the time when we prepare to cut down that which the union of the Sun and the Earth Mother has provided for us. The Autumn equinox is the harvest festival. A time to rest and relax after the harvest has been collected. And then we come back again to Samhain, or Halloween.

So as you can see, we follow a very natural cycle. Rituals and ceremonies can vary immensely from group to group, or individual to individual. But each one, whenever it is done, will consist of some sort of symbolic, what I can only describe as 'drama', that reflects what we see going on in the world around us, and how we perceive the Gods and Goddesses of Paganism or Witchcraft as playing a part in that. There is a lot of talk about the use of spirit powers and so on and so forth, and many Christians perceive this as being inherently very, very dangerous. Spiritualism, as it is commonly perceived, plays very little part in Wicca. It is not something that we believe should be played around with. We will invoke on one another the spirit of a particular God or a particular Goddess dependent on what we are doing at the time. But all we are asking that particular God or Goddess to do is imbibe us with something of their power, something of their insight. It is basically an intensely psychological thing. Because, as we all know, if one stands in front of a mirror saying "every day and every way, I am getting 2688

better and better", then one is likely to grow in self-confidence. The concept is pretty much the same.

So, as we can see, Witches are not horrible evil people, but generally, quite ordinary nice decent people who have chosen to try and relate more to the natural things around us than some far distant imperceptible god-form. But what of magic? Witchcraft is obviously very closely associated with the use of magic. So what is magic?

Magic was once described as 'the art of causing change in conformity with will'. Put more basically, this simply means mind over matter. Causing something to happen simply by the strength of your own mind. This is perhaps a bit too far fetched for a great many people to accept, but when one considers the nature of prayer, one has a concept which is easier to understand. For most Witches, an act of magic is simply a form of prayer. You will seek the attention of a particular God or a particular Goddess, and you will ask her or him to assist you in something that you want done. Surely, this is no different from anyone going into a church or synagogue, kneeling down, and saying, "please God, help me".

It is true that Witches will dress that up in some way and use items of equipment and paraphernalia which are alien to a church, mosque, or synagogue. These are primarily nothing more than psychological props, means by which the individual can focus their attention on something. Using the appropriate equipment at the appropriate time aided by appropriate colours and scents are all means by which one can focus one's mind onto a specific point. Like anything, our acts of magic do not necessarily always produce the desired result. But we choose to believe that if it does not happen, it is because it is not meant to happen, rather than we are not worthy of it happening.

Many people talk of white and black magic. This is an entirely Christian concept; we do not accept the terms white or black magic. Magic is a neutral force which is used by the individual and it is what the individual does with it that makes it white or black. But most Witches, in using the powers that they have available to them will consider the implications of what they are doing, and will think very seriously about undertaking any act of magic which could prove detrimental to any-one or anything which cannot be justified morally and spiritually.

If the Craft has any "laws" as such they apply to the use of magic in a more obvious way than any-where else, and there are basically two such "laws".

The first is more of an ethic - "An it harm none-do what thou will". On the face of it this seems to offer carte-blanche to do what you want as long as no-one gets hurt but if regarded within the context of the "ripple effect" mentioned earlier the relevance and importance of it becomes clearer. In addition to this, most Wiccans subscribe to what is usually referred to as the "Law of Threefold Return" which basically means that the result of an act will reflect on the instigator times three. As you will possibly appreciate, this is worth 2689

serious consideration if what one is undertaking is potentially or deliberately harmful.

Between the clearly "white" or "black" areas of magic however lies the "grey" area. This is hard to define as it depends largely on the conscience of the individual but whatever the shade, a Witch will never undertake any act of magic without serious consideration of all the matters and questions surrounding it.

To go back to the matter of Satanic child-abuse, the suggestion that there exists some sort of organised conspiracy of Satanic based child abuse is nonsense. It is a myth created entirely by so-called Christian extremists whose intention is to ferment a modern Witchhunt in exactly the same way as the Nazis fermented action against the Jews. There is no question of that. Whilst I would not deny that there may be some sick, criminal perverts, who utilise the cover of the occult in general and Witchcraft in particular, to abuse children, these people are not Witches, they are sick and evil perverts who deserve the full weight of the law to fall upon them.

To specifically identify Wicca with child abuse is criminally irresponsible as it brands a huge number of totally innocent people as potential child abusers, and given that it is an intensely emotive issue, there is a real risk of a lynch mob mentality being provoked, with all the horror that it implies. If we are to judge a whole belief system on the strength of the activities of a few perverts, one could equally point the finger at the Anglican Church and the Roman Catholic Church, both of whom have suffered from the publicity of members of their own clergies being caught for this very crime. Recently, in this country alone, there have been several instances of Church of England and Roman Catholic clergy abusing children, and there is evidence to suggest that it is rife within the Roman Catholic church in America. I pass no judgement on the churches for that. This is down to individuals, and again, we come back to the concept of individual responsibility for one's own actions.

For a Witch to abuse a child is total anathema. It is contrary to everything that we hold close to our hearts. Our children are our future. If we abuse them, we run the risk of turning them into abusers. Apart from the fact that in abusing them, we abuse that which is part of the sacred, the ultimate divine source. Children born in love and unity are sacred and to be treated as such. There is no evidence, other than in the minds of those that make the allegations, that so-called Satanic abuse exists.

As to the future, and what we would like; basically all we seek is the acceptance of society to be what we are, and to practise what we choose to practise. We do not seek to impose ourselves on anybody, or anything. We wish more than anything else, to exist in harmony with members of other religions, who have the perfect right to believe what they choose to believe. All we ask is that they afford us that same right. Nobody has the right to impose their values on any other person, other than in a purely secular sociological situation where rules and regulations are 2690

necessary to avoid total anarchy.

On the spiritual level, the individual has the right to choose what form of religion he or she will follow, and how he or she will perceive his/her own God. When one looks around the world today, one can see that many of the conflicts going on in places like Yugoslavia, and Northern Ireland have a religious basis. They are based on one group of people trying to impose its religious form on another. This, we feel, is entirely wrong.

Since the onset of Christianity, it has been the fact that one religion has tried to impose itself on another. Millions of people have died in modern times for this very reason. And so much harm, and so much suffering, and so much pain could have been avoided if mankind only accepted that one person has no right to impose his religious will on another. We do not ask for converts. We do not actively seek converts. All we ask is that we be left alone in peace, to do that which we feel is right. We would dearly love to work in harmony with members of other religions, towards a greater good. Surely, although we walk along different paths, our ultimate aim should be the same - to achieve a world that can live in peace with itself. We believe that our way is one way to achieve that. We do not say that it is the only way, we say that it is one way. Our paths may not meet, they may certainly not cross, but they run in parallel, and if we can hold hands across the divides that exist between us, surely, the world will be a better place. We have a great deal in common. Each religion professes a love of humanity. Each religion professes a love of the world that surrounds us, and yet so few of those religions that profess those beliefs, do very much about it. We do not say, as I have already said, that ours is the only way, the one way, the true way. There is no one true way. The Arabs I think have a saying, and I may have this wrong, that there are a million ways to God, and it is for each one of us to find his or her own way. This, we feel, is a fundamental truth. We believe passionately, that the world could be a better place if half the people in it stopped trying to impose their will on the other half. We have no desire to do this. We wish to move forward with others who may or may not share our beliefs to a better world.

This paper may be freely copied or re-published providing it is copied or re-published in its entirety without changes, and authorship credited to James Pengelly, Pagan Federation.

James Pengelly The Pagan Federation, BM Box 7097, London WCIN 3XX. ................................................................................ 2691

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RITUAL THEORY AND TECHNIQUE Copyright Colin Low 1990 (cal@hplb.hpl.hp.com) 1. Introduction 2. Magical Consciousness 3. Limitation 4. Essential Steps 5. Maps & Correspondences 6. Conclusion 1. Introduction These notes attempt to say something useful about magical ritual. This is difficult, because ritual is invented, and any sequence of actions can be ritualised and used to symbolise anything; but then something similar can be said about words and language, and that doesn't prevent us from trying to communicate, so I will make the attempt to say something useful about ritual, and try to steer a path between the Scylla of anthropology and sweeping generalisations, and the Charybdis of cultish parochialism. My motivation for writing this is my belief that while any behaviour can be ritualised, and it is impossible to state "magical ritual consists of this" or "magical ritual consists of that", some magical rituals are better than others. This raises questions of what I mean by "goodness" or "badness", "effectiveness" or "ineffectiveness" in the context of magical work, and I intend to duck this with a pragmatic reply. A magical ritual is "good" if it achieves its intention without undesired side effects, and it is "bad" if the roof falls on your head. Underlying this definition is another belief: that magical ritual taps a raw and potentially dangerous (and certainly amoral) psychic force which has to be channelled and directed; traditional forms of magical ritual do that and are not so arbitrary as they appear to be.

An outline of ceremonial magical ritual (in the basic form in which it has been handed down in Europe over the centuries) is that the magician works within a circle and uses consecrated tools and the magical names of various entities to evoke or invoke Powers. It seems to work. Or at least it works for some people some of the time. How *well* does it work? That's a fair question, and not an easy one to answer, as there is too much ego at stake in admitting that one's rituals don't always work out. My rituals don't always work - sometimes nothing appears to happen, sometimes I get unexpected side effects. The same is true of those magicians I know personally, and I suspect the same is true of most people. Even at the mundane level, if you've ever tried to recreate a "magical moment" in a relationship, you will know that it is hard to stand in the same river twice - there is an elusive and wandering spark which all too often just wanders.

In summary, I like to know why some rituals work better than others, and why some, even when that elusive spark is present, go sour and call up all the wrong things - these notes contain some of my conclusions. As I have tried to lift the rug and look underneath the surface, the approach is abstract in places; I 2692

prefer to be practical rather than theoretical, but if magic is to be anything other than a superstitious handing-down of mumbo- jumbo, we need a model of what is happening, a causality of magic against which it is possible to make value judgements about what is good and bad in ritual. Traditional models of angels, spirits, gods and goddesses, ancestral spirits and so on are useful up to a point, but these are not the end of the story, and in penetrating beyond these "intermediaries" the magician is forced to confront the nature of consciousness itself and become something of a mystic.

The idea that the physical universe is the end product of a "process of consciousness" is virtually a first principle of Eastern esoteric philosophy, it is at the root of the Kabbalistic doctrine of emanation and the sephiroth, and it has been adopted by many twentieth century magicians as a useful complement to whatever traditional model of magic they were weaned on - once one has accepted that it is possible to create "thought-forms" and "artificial elementals" and "telesmic images", it is a small step to admitting that the gods, goddesses, angels, and spirits of traditonal magic may have no reality outside of the consciousness which creates and sustains them. This is what I believe personally on alternate days of the week. On the remaining days I am happy to believe in the reality of gods, goddesses, archangels, elementals, ancestral spirits etc. - in common with many magicians I sit on the fence in an interesting way. There is a belief among some magicians that while gods, goddesses etc may be the creations of consciousness, on a par with money and the Bill of Rights, such things take on a life of their own and can be treated as if they were real, so while I take the view that magic is ultimately the manipulation of consciousness, you will find me out there calling on the Powers with as much gusto as anyone else. 2. Magical Consciousness The principle function of magical ritual is to cause well-defined changes in consciousness. There are other (non-magical) kinds of ritual and ceremony - social, superstitious, celebratory etc - carried out for a variety of reasons, but magical ritual can be distinguished by its emphasis on causing shifts in consciousness to states not normally attainable, with a consequence of causing effects which would be considered impossible or improbable by most people in this day and age.

The realisation that the content of magical ritual is a means to an end, the end being the deliberate manipulation of consciousness, is an watershed in magical technique. Many people, particularly the non-practicing general public, believe there is something inherently magical about ritual, that it can be done, like cooking, from a recipe book; that prayers, names of powers, fancy candles, crystals, five-pointed stars and the like have an intrinsic power which works by itself, and it is only necessary to be initiated into all the details and hey presto! - you can do it. I believe this is (mostly) wrong. Symbols do have magical power, but not in the crude sense implied above; magical power comes from the conjunction of a symbol and a person who can bring that symbol to life, by directing and limiting their 2693

consciousness through the symbol, in the manner of icing through an icing gun. Magical power comes from the person (or people), not from the superficial trappings of ritual. The key to ritual is the manipulation and shifting of consciousness, and without that shift it is empty posturing.

So let us concentrate on magical consciousness, and how it differs from the state of mind in which we normally carry out our business in the world. Firstly, there isn't a sudden quantum jump into an unusual state of mind called magical consciousness. All consciousness is equally magical, and what we call magical depends entirely on what we consider to be normal and take for granted. There is a continuum of consciousness spreading away from the spot where we normally hang our hat, and the potential for magic depends more on the appropriateness of our state for what we are trying to achieve than it does on peculiar trance states. When I want to boil an egg I don't spend three days fasting and praying to God; I just boil an egg. One of the characteristics of my "normal" state of consciousness is that I understand how to boil an egg, but from many alternative states of consciousness it is a magical act of the first order. So what I call magical consciousness differs from normal consciousness only in so far as it is a state less appropriate for boiling eggs, and more appropriate for doing other things.

Secondly, there isn't one simple flavour of magical consciousness; the space of potential consciousness spreads out along several different axes, like moving in a space with several different dimensions, and that means the magician can enter a large number of distinct states, all of which can be considered different aspects of magical consciousness.

Lastly, it is normal to shift our consciousness around in this space during our everyday lives, so there is nothing unusual in shifting consciousness to another place. This makes magical consciousness hard to define, because it isn't something so extraordinary after all. Nevertheless, there is a difference between walking across the road and walking around the world, and there are differences between what I call normal and magical consciousness, even though they are arbitrary markers in a continuum. There is a difference in magnitude, and there is a difference in the "magnitude of intent", that is, will. Magic takes us beyond the normal; it disrupts cosy certainties; it explores new territory. Like new technology, once it becomes part of everyday life it stops being "magical" and becomes "normal". We learn the "magic of normal living" at an early age and forget the magic of it; normal living affects us in ways which the magician recognises as magical, but so "normal" that it is difficult to realise what is going on. From the point of view of magical consciousness, "normal life" is seen to be a complex magical balancing act, like a man who keeps a hundred plates spinning on canes at the same time and is always on the point of losing one. Magical consciousness is not the extraordinary state: normal life is. The man on the stage is so busy spinning his plates he can spend no time doing anything else.

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A characteristic of magical consciousness which distinguishes it from normal consciousness is that in most magical work the magician moves outside the "normally accessible" region of consciousness. Most "normal people" will resist an attempt to shift their consciousness outside the circle of normality, and if too much pressure is applied they panic, throw- up, become ill, have hysterics, call the police or a priest or a psychiatrist, or end up permanently traumatised. Sometimes they experience a blinding but one-sided illumination and become fanatics for a one-sided point of view. Real, detectable shifts in consciousness outside the "normal circle" are to be entered into warily, and the determined ritualist treads a thin line between success, and physical and psychical illness. A neophyte in Tibet swears that he or she is prepared to risk madness, disease and death, and in my personal experience this is not melodramatic - the risks are real enough. It depends on temperament and constitution - some people wander all over the planes of consciousness with impunity, some find it extremely stressful, and some claim it never did them any harm (when they are clearly as cracked as the Portland Vase). The grosser forms of magic are hard to do because body and mind fight any attempt to move into those regions of consciousness where it is possible to transcend the "normal" and create new kinds of normality.

The switch into magical consciousness is often accompanied by a feeling of "energy" or "power". Reality becomes a fluid, and the will is like a wind blowing it this way and that. Far out. There are several traditional methods for reaching abnormal states of consciousness: dance, drumming, hallucinogenic and narcotic substances, fasting and other forms of privation, sex, meditation, dreaming, and ritual, used singly and in combination. These notes deal only with ritual. Magical ritual has evolved organically out of the desire to reach normally inaccessible regions of consciousness and still continue living sanely in the world afterwards, and once that is understood, its profundity from a psychological point of view can be appreciated. 3. Limitation The concept of limitation is so important in the way magical ritual has developed that it is worth taking a look at what it means before going on to look at the basics of ritual.

We are limited beings: our lives are limited to some tens of years, our bodies are limited in their physical abilities, and compared to all the different kinds of life on this planet we are clearly very specialised compared with the potential of what we could be, if we had the choice of being anything we wanted. Even as human beings we are limited, in that we are all quite distinct from oneanother, and guard that individuality and uniqueness as an unalienable right. We limit ourselves to a few skills because of the effort and talent required to acquire them, and only in exceptional cases do we find people who are expert in a large number of different skills - most people are happy if they are acknowledged as being an expert in one thing, and it is a fact that as the sum total of knowledge increases, so people (particularly those with technical skills) are forced to become 2695

more and more specialised.

This idea of limitation and specialisation has found its way into magical ritual because of the magical (or mystical) perception that, although all consciousness in the universe is One, and that Oneness can be perceived directly, it has become limited. There is a process of limitation in which the One (God, if you like) becomes progressively structured and constrained until it reaches the level of thee and me. The details of this process (sometimes called "The Fall") lies well outside a set of notes on ritual technique, and being theosophical, is the sort of thing people like to have long-winded arguments about, so I am not going to say much about it. What I *will* say is that magicians and mystics the world over are relatively unanimous in insisting that the normal everyday consciousness of most human beings is a severe *limitation* on the potential of consciousness, and it is possible, through various disciplines, to extend consciousness into new regions; this harks back to the "circle of normality" I mentioned in the previous section. From a magical point of view the personality, the ego, the continuing sense of individual "me-ness", is a magical creation with highly specialised abilities, an artificial elemental or thoughtform which consumes all our magical power in exchange for the kind of limitation necessary to survive, and in order to work magic it is necessary to divert energy away from this obsession with personal identity and self-importance.

Now, consider the following problem: you have been imprisoned inside a large inflated plastic bag. You have been given a sledghammer and a scalpel. Which tool will get you out faster? The answer I am looking for is the scalpel: a way of getting out of large, inflated, plastic bags is to apply as much force as possible to as sharp a point as possible. Magicians agree on this principle - the key to successful ritual work is a "single-pointed will". A mystic may try to expand consciousness in all directions simultaneously, to encompass more and more of the One, to embrace the One, perhaps even to transcend the One, but this is hard, and most people aren't up to it in practise. Rather than expand in all directions simultaneously, it is much easier to *limit* an excursion of consciousness in one direction, and the more precise and well-defined that limitation to a specific direction, the easier it is to get out of the bag. Limitation of consciousness is the trick we use to cope with the complexity of life in modern society, and as long as we are forced to live under this yoke we can make a virtue out of a necessity, and use our carefully cultivated ability to focus attention on minutiae to burst out of the bag.

What limitation means in practise is that magical ritual is designed to produce specific and highly *limited* changes in consciousness, and this is done by using a specific map of consciousness, and there are symbolic correspondences within the map which can be used in the construction of a ritual - I discuss this later. The principle of limitation is a key to understanding the structure of magical ritual, and a key to successful practice.

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To summarise the last two sections, I would say the characteristics of a "good" ritual are: 1. Entry into magical consciousness and the release of "magical energy". 2. A limitation of consciousness to channel that energy in the correct direction, with minimal "splatter". Without the energy there is nothing to channel. Without the limitation, energy splatters in all directions and takes the path of minimal psychic resistance to earth. A magical ritual is the calculated shifting and limitation of consciousness. 4. Essential Steps There is never going to be agreement about what is essential in a ritual and what is not, any more than there will ever be agreement about what makes a good novel. That doesn't mean there is nothing worth discussing. The steps I have enumerated below are suggestions which were handed down to me, and a lot of insight (not mine) has gone into them; they conform to a Western magical tradition which has not changed in its essentials for thousands of years, and I hand them on to you in the same spirit as I received them.

These are the steps: 1. Open the Circle 2. Open the Gates 3. Invocation to the Powers 4. Statement of Intention and Sacrifice 5. Main Ritual 6. Dismissal of Powers 7. Close the Gates 8. Close the Circle 4.1 Open the Circle The Circle is the place where magical work is carried out. It might literally be circle on the ground, or it could be a church, or a stone ring, or a temple, or it might be an imagined circle inscribed in the aethyr, or it could be any spot hallowed by tradition. In some cases the Circle is created specifically for one piece of work and then closed, while in other cases (e.g. a church) the building is consecrated and all the space within the building is treated as if it is an open circle for long periods of time. I don't want to deal too much in generalities, so I will deal with the common case where a circle is created specifically for one piece of work, for a period of time typically less than one day.

The Circle is the first important magical limit: it creates an area within which the magical work takes place. The magician tries to control everything which takes place within the Circle (limitation), and so a circle half-a-mile across is impractical. The Circle marks the boundary between the rest of the world (going on its way as normal), and a magical space where things 2697

are most definitely not going on as normal (otherwise there wouldn't be any point in carrying out a ritual in the first place). There is a dislocation: the region inside the circle is separated from the rest of space and is free to go its own way. There are some types of magical work where it may not be sensible to have a circle (e.g. working with the natural elements in the world at large) but unless you are working with a Power already present in the environment in its normal state, it is useful to work within a circle.

The Circle may be a mark on the ground, or something more intangible still; my own preference is an imagined line of blue fire drawn in the air. It is in the nature of consciousness that anything taken as real and treated as real will eventually be accepted as Real - and if you want to start a good argument, state that money doesn't exist and isn't Real. From a ritual point of view the Circle is a real boundary, and if its usefulness is to be maintained it should be treated with the same respect as an electrified fence. Pets, children and casual onlookers should be kept out of it. Whatever procedures take place within the Circle should only take place within the Circle and in no other place, and conversely, your normal life should not intrude on the Circle unless it is part of your intention that it should. Basically, if you don't want a circle, don't have one, but if you do have one, decide what it means and stick to it. There is a school of thought which believes a circle is a "container for power", and another which believes a circle "keeps out the nasties". I subscribe to both and neither of these points of view. From a symbolic point of view, the Circle marks a new "circle of normality", a circle different from my usual "circle of normality", making it possible to keep the two "regions of consciousness" distinct and separate. The magician leaves everyday life behind when the Circle is opened, and returns to it when the Circle is closed, and for the duration adopts a discipline of thought and deed which is specific to the type of magical work being undertaken; this procedure is not so different from that in many kinds of laboratory where people work with hazardous materials. The circle is both a barrier and a container. This is a kind of psychic sanitation, and in magic "sanity" and "sanitary" have more in common than spelling.

Opening a Circle usually involves drawing a circle in the air or on the ground, accompanied by an invocation to guardian spirits, or the elemental powers of the four quarters, or the four watchtowers, or the archangels, or whatever. The details aren't so important as practicing it until you can do it in your sleep, and you should carry it out with the same attitude as a soldier on formal guard duty outside a public building. You are establishing a perimeter under the watchful "eyes" of whatever guardians you have requested to keep an eye on things, and a martial attitude and sense of discipline creates the right psychological mood. ................................................................................ 2698

4.2 Opening the Gates The Gates in question are the boundary between normal and magical consciousness. Just as opening the Circle limits the ritual in space, so opening the Gates limits the ritual in time. Not everyone opens the Gates as a separate activity; opening a Circle can be considered a de-facto opening of Gates, but there are good reasons for keeping the two activities separate. Firstly, it is convenient to be able to open a Circle without going into magical consciousness; despite what I said about not bringing normal consciousness into the Circle, rules are made to be broken, and there are times when something unpleasant and unwanted intrudes on normal consciousness, and a Circle can be used to keep it out - like pulling blankets over your head at night. Secondly, opening the Gates as a separate activity means they can be tailored to the specific type of magical consciousness you are trying to enter. Thirdly, just as bank vaults and ICBMs have two keys, so it is prudent to make the entry into magical consciousness something you are not likely to do on a whim, and the more distinct steps there are, the more conscious effort is required. Lastly - and it is an important point - I open the circle with a martial attitude, and it is useful to have a breathing space to switch out of that mood and into the mood needed for the invocation. Opening the Gates provides an opportunity to make that switch. 4.3 Invocation to the Powers The invocation to the Powers is often an occasion for some of the most laboured, leaden, pompous, grandiose and turgid prose ever written or recited. Tutorial books on magic are full of this stuff. "Oh glorious moon, wreathed in aetherial light...". You know the stuff. If you are invoking Saturn during a waxing moon you might be justified in going on like Brezhnev addressing the Praesidium of the Soviet Communist Party, but as in every other aspect of magic, the trick isn't what you do, but how you do it, and interminable invocations aren't the answer. On a practical level, reading a lengthy invocation from a sheet of paper in dim candlelight requires so much conscious effort that it is hard to "let go", so I like keep things simple and to the point, and practice until I can do an invocation without having to think about it too much, and that leaves room for the more important "consciousness changing" aspect of the invocation.

An invocation is like a ticket for a train, and if you can't find the train there isn't much point in having the ticket. Opening the Gates gets you to the doorstep of magical consciousness, but it is the invocation which gets you onto the train and propels you to the right place, and that isn't something which "just happens" unless you have a natural aptitude for the aspect of consciousness you are invoking. However, it does happen; people tend to begin their magical work with those areas of consciousness where they feel most at home, so they may well have some initial success. Violent, evil people do violent and evil conjurations; loving people invoke love - most people begin their magical work with "a free ticket" to some altered state of consciousness, but in general, invoking a specific aspect of consciousness takes practice and I don't expect 2699

immediate results when I invoke something new. If interminable tracts of deathless prose work for you, then fine, but I find it hard to keep a straight face when piety and pomposity combine to produce the sort of invocations to be found in print. I name no names.

I can't give a prescription for entering magical consciousness. Well devised rituals, practised often, have a way of shifting consciousness which is surprising and unexpected. I don't know why this happens; it just does. I suspect the peculiar character of ritual, the way it involves the senses and occupies mind and body simultaneously, its numinous and exotic symbolism, the intensity of preparation and execution, involve dormant parts of the mind, or at least engage the normal parts in an unusual way. Using ritual to cause shifts in consciousness is not exceptionally difficult; getting the results you want, and avoiding unexpected and undesired side-effects is harder. Ritual is not a rational procedure. The symbolism of magic is intuitive and bubbles out of a very deep well; the whole process of ritual effectively bypasses the rational mind, so expecting the outcome of a ritual to obey the dictates of reason is completely irrational. The image of a horse is appropriate: anyone can get on the back of a wild mustang, but reaching the point where horse and rider go in the same direction at the same time takes practice. The process of limitation described in these notes can't influence the natural waywardness of the animal, but at least it is a method for ensuring that the horse gets a clear message. 4.4 Statement of Intention and Sacrifice If magical ritual is not to be regarded as a form of bizarre entertainment carried out for its own sake, then there has to be a reason for doing it - healing, divination, personal development, initiation, and the like. If it is healing, then it is usually healing for one specific person, and then again, it is probably not just healing in general, but healing for some specific complaint, within some period of time. The statement of intention is the culmination of a process of limitation which begins when the Circle is opened, and to return to the analogy of the plastic bag, the statement of intention is like the blade on the scalpel - the more precise the intention, the more the energy of the ritual is concentrated to a single point.

The observation that rituals work better if their energy is focussed by intention is in accord with experience in everyday life: any change involving other people, no matter how small or insignificant, tends to meet with opposition. If you want to change the brand of coffee in the coffee machine, or if you want to rearrange the furniture in the office, someone will object. If you want to drive a new road through the countryside, local people object. If you want to raise taxes, everyone objects. The more people you involve in a change, the more opposition you encounter, and in magic the same principle holds, because from a magical point of view the whole fabric of the universe is held in place by an act of collective intention involving everything from God downwards. When you perform a ritual you are setting yourself up against a collective will to keep most things the way they 2700

are, and your ritual will succeed only if certain things are true: 1. you are a being of awesome will. 2. you have allies. The universe is changing, there is always a potential for change, and if your intention coincides with an existing will to bring about that change, your ritual can act as a catalyst. 3. you limit your intention to minimise opposition; the analogy is the diamond cutter who exploits natural lines of cleavage to split a diamond. Suppose you want to bring peace to the world. This is an admirable intention, but the average person would have no more effect (with or without magic) on the peacefulness of the world than they would if they attempted to smash Mount Everest with a rubber hammer. Rather than worry about the peacefulness of the whole world, why not use your ritual to create a better relationship with your spouse, or your boss, or someone who really annoys you? And why not work on the specific issues which are the main source of friction. And try to improve things within a specified period of time. And do it in a way which respects the other person's right to continue being a pain in the arse if they so wish? This is the idea behind focussing or limiting an intention. Having said all this, there are a lot of people in the world who would appreciate some peace, and perhaps your grand intention to bring peace might catch a wave and help a few, so don't let me put you off, but as a general principle it is sensible to avoid unnecessary opposition by making the intention as precise as possible. Think about sources of opposition, and about ways of circumventing that opposition - there may be a simple way which avoids making waves, and that is when magic works best. Minimising opposition also reduces the amount of backlash you can expect - quite often the simplest path to earth for any intention is through the magician, and if there is a lot of opposition that is what happens. [The very act of invoking power creates a resonance and a natural channel through the magician.]

I try to analyse the possible outcomes and consequences of my intentions. There is a popular view that "if it harms none, do what you will". I can think of many worse moral principles, and it is better than most, but it is still naive. It pretends that it is theoretically possible to live without treading on another person's toes, it leaves me to make unilateral decisions about what is or is not harmful to others, and it is so wildly unrealistic, even in the context of everyday life, that it only seems to make sense if I intend to live in seclusion in a wilderness living off naturally occuring nuts and berries (having asked the squirrels for permission). If it is used as a moral principle in magic, then it draws an artificial distinction between magical work and the "push me, push you/if it moves, shoot it, if it doesn't, cut it down" style of contemporary life. It completely emasculates free-will. I prefer to believe that just about anything I do is going to have an impact on someone or something, and there are no cute moral guidelines; there are 2701

actions and there are outcomes. The aim is not to live according to guidelines, but to understand as fully as possible the consequences of the things we do, and to decide, in the light of our understanding (which has hopefully kept pace with our power), whether we are prepared to live with the outcomes. And so to sacrifice. There is a problem here. The problem arises from the perception that in magic you don't get something for nothing, and if you want to bring about change through magic you have to pay for it in some way. So far so good. The question is: what can you give in return? There is a widespread belief that you can sacrifice a living creature, and while most magicians (self included) abhor the idea, the perpetuation of this idea is still being used as a stick to beat the magical and pagan community about the head. The issue is further complicated by the fact that if one looks at surviving shamanistic practices worldwide, or looks at the origins of most religions, ritual animal sacrifice is endemic. That doesn't make it right, and I have an unshakeable prejudice that it isn't an acceptable thing to do, but I am only too aware of my hypocrisy when I order a chicken curry, so I'm not going to stand on a soapbox and rant on about it.

What I prefer to do is to examine what the notion of sacrifice means. What can one legitimately sacrifice? You can't legitimately sacrifice anything which is not yours to give, and so the answer to the question "what can I sacrifice" lies in the answer to the question "what am I, and what have I got to give?". You certainly aren't any other living being, and if you don't make the mistake of identifying yourself with your possessions you will see that the only sacrifice you can make is yourself, because that is all you have to give. Every ritual intention requires that you sacrifice some part of yourself, and if you don't make the sacrifice willingly then either the ritual will fail, or the price will be exacted anyway. I don't have a rational justification for this statement, and it certainly isn't based on "karma" or a paranoid feeling that accountants are everywhere; the belief was handed on to me as part of my magical training, and having observed the way in which "magical energy" is utilised to carry out intentions, it makes sense. Each person has a certain amount of what I will call "life energy" at their disposal - some people call it "personal power", and you can sacrifice some of that energy to power the ritual. Sacrifice does not mean turning the knife on yourself (and there are plenty of people who do that). What it means in ordinary down-to-earth terms is that you promise to do something in return for your intention, and you link the sacrifice to the intention in such a way that the sacrifice focuses energy along the direction of your intention. For example, my cat was ill and hadn't eaten for three weeks, so, as a last resort, fearing she was about to die of starvation, I carried out a ritual to restore her appetite, and as a sacrifice I ate nothing for 24 hours. I used my (real) hunger to drive the intention, and she began eating the following day.

Any personal sacrifice which hurts enough engages a deep impulse to make the hurt go away, and the magician can use that impulse to bring about magical change by linking the removal of 2702

the pain to the accomplishment of the intention. And I don't mean magical masochism. We are (subject to all caveats on generalisations) creatures of habit who find comfort and security by living our lives in a particular way, and a change to that habit and routine causes some discomfort and an opposing desire to return to the original state: that desire can be used. Just as a ritual intends to change the world in some way, so a sacrifice forces us to change ourselves in some way, and that liberates magical energy. If you want to heal someone, don't just do a ritual and leave it at that; become involved in caring for them in some way, and that *active* caring can act as a channel for whatever power you have invoked. If you want to use magic to help someone out of a mess, provide them with active, material help as well; conversely, if you can't be bothered to provide material help, your ritual will be infected with that same inertia and apathy - true will, will out, and in many cases our true will is to flatter the ego and do nothing substantive. I speak from experience.

From a magical perspective each one of us is a magical being with a vast potential of power, but that is denied to us by an innate, fanatical, and unbelievably deep-rooted desire to keep the world in a regular orbit serving our own needs. Self- sacrifice disturbs this equilibrium and lets out some of that energy, and that is why egoless devotion and self-sacrifice has a reputation for working miracles. 4.5 The Main Ritual After invoking the Powers and having stated the intention and sacrifice, there would seem to be nothing more to do, but most people like to prolong the contact with the Powers and carry out some kind of symbolic ritual for a period of time varying from minutes to days. Ritual as I have described it so far may seem like a cut-and-dried exercise, but it isn't; it is more of an art than a science, and once the Circle and Gates are opened, and the Powers are "in attendance", whatever science there is in ritual gives way to art. Magicians operate in a world where ordinary things have complex symbolic meanings or correspondences, and they use a selection of consecrated implements or "power objects" in their work. The magician can use this palette of symbols within a ritual to paint of picture which signifies an intention in a non-verbal, non-rational way, and it is this ability to communicate an intention through every sense of the body, through every level of the mind, which gives ritual its power. I can't say any more about this because it is personal and unique to every magician, and each one develops a style which works best for them. 4.6 Dismissal of Powers Once the ritual is complete the Powers are thanked and dismissed. This begins the withdrawal of consciousness back to its pre-ritual state. 4.7 Close Gates/Close Circle The final steps are closing the Gates (thus sealing off the 2703

altered state of consciousness) and closing the Circle (thus returning to the everyday world). The Circle should not be closed if there is any suspicion that the withdrawal from the altered state has not been completed fully. I like to carry out a sanity check between closing the Gates and closing the Circle. It sometimes happens that although the magician goes through the steps of closing down, the attention is not engaged, and the magician remains in the altered state. This is not a good idea. The energy of that state will continue to manifest in every intention in everyday life, and all sorts of unplanned things will start to happen. A related problem is that every magician will find sooner or later an altered state which compensates for some of their perceived inadequacies (in the way that many people like to get drunk at parties), and they will not want to let go of it because it makes them feel good, so they come out of the ritual in an altered state without realising they have failed to close down correctly. This is called obsession, and it is one of the interesting difficulties of magical work.

Closing down correctly is important if you don't want to end up like a badly cracked pot. If you don't feel happy that the Powers have been completely dismissed and the Gates closed correctly, go back and repeat the steps again. 5. Maps & Correspondences If consciousness is imagined as a space we can move around in, then it is a space of several dimensions. An indespensible tool for any magician is a method for describing this space and its dimensions, a method to specify the "the coordinates of consciousness", like giving a map reference. The magician uses such a descriptive method to say "this is where I want to get to", and you can imagine a ritual as a vehicle which transports him or her to the destination and back again.

A descriptive method of this type is one of the most obvious and characteristic features of a particular magical technique, because states of consciousness are usually described using a dense mesh of symbolism and metaphor, and if a magical tradition has been around for any length of time it becomes identified by the details of this symbolism. Given the tendency for maps to be confused with territory, there is a tendency for symbolism to take on a life of its own and become completely detached from authentic magical technique. People confuse magical symbolism with magic; its use as a coordinate system is lost, vast tomes of drivel are written, and every manner of absurdity follows.

I am a Kabbalist by training and use a map of consciousness called "The Tree of Life". This map has been coloured in using a thousand years of symbolism, and the result is called "the Correspondences", and it is a system which allows me to navigate around the dimensions of consciousness with some precision. There are many other maps, some well worn by history, some not, and my choice is a matter of personal preference. It works for me because of the kind of person I am, but it is only a map and I wouldn't pretend that there was anything intrinsically special about it.

2704

Many magicians operate within a religious framework. The Christian Mass is a magical ritual par excellence, and there are several other magical rituals associated with Christianity. Some magicians work within a pantheon - Graeco-Roman, Egyptian, Scandinavian, Aztec or whatever. Some (e.g. Crowley) invent their own religion. A characteristic of all these systems is that they provide a complex mesh of symbol and metaphor, a map for the magician to work within. For any pantheon it is usually straightforward (with some bending, stretching and hitting with a hammer) to identify a personification for the following aspects of consciousness: heaviness, old-age, stagnation, limitation, inertia creativity, inspiration, vision, leadership violence, force, destructiveness harmony, integrity, balance, wholeness love, hate, passion, sensual beauty, aesthetics, emotional power, nurture reason, abstraction, communication, conceptualisation, logic imagination, instinct, the unconscious practicality, pragmatism, stolidity, materialism And once we have gods and goddesses (or saints) to personify these qualities, a weave of metaphors and associations elaborates the picture; the Moon is instinct, fire is both destructive and energetic, death is a sythe, air and mercury are "the same", and so on. The meaning of a symbol is personal - white means "death" to some and "purity" to others. What matters is that the magician should have a clear map, and with it the ability to invoke different aspects of consciousness by using the symbolism of gods, goddesses, archangels, demons or whatever. It does not matter whether the magician believes in the literal reality of the territory or not, as long as he or she treats the map with respect and does not muddy the water by dabbling with too many different maps. There are two principal ways in which maps become muddled, and as the main theme of these notes is the precise use of limitation in conjuction with magical consciousness, I think it is worth mentioning what I see as potential pitfalls. The first pitfall is mixing systems; the second is working with other people.

There is a tendency nowadays to muddle different systems of correspondences together, to add Egyptian gods to a Kabbalistic ritual, to say that Tanith is really the same as Artemis, or that Cybele and Astarte and Demeter are "just" different names for the Mother Goddess, to find parallels between Thor and Mars, between Kali and Hecate, between the Virgin Mary and Isis, until, like different colours of paint mixed together, everything ends up in shades of muddy brown. This unifying force is everywhere as people find universal themes and try to make links between groups and systems. 2705

It is (in my opinion) a bad idea to mix systems together in a spirit of ecumenical fervour. Correspondences are like intentions: the sharper and more clearly defined they are, the better they work. Despite a few similarities, the Virgin Mary is nothing like Isis, and Demeter has very little in common with Astarte. Syncretism usually takes place slowly over the centuries, so that for most people there is no distinction between the classical Greek and Roman pantheons and Mercury is a synonym for Hermes, but to do it in real-time in your own head is a recipe for muddle-headedness.

Symbols can be diffused when people work together in a group. It is a mistake to believe that "power" is raised in direct proportion to the number of people taking part in a ritual. Unless people have been trained together and have similar "maps", then the ritual will have a different effect on each person, and although more power may be raised, it will be unfocussed and will probably earth itself through unexpected channels. When people begin working together there will be a period of time when their work together will probably be less effective than any one of them working alone, but after a time their "maps" begin to converge and things start to improve dramatically. There is nothing magical about this - it is a phenomenon of teams of people in general. I don't like "spectator rituals" for this reason; you are either in it or your are out, and if you are out, you are out the door.

Does it matter what map, what system of correspendences a person uses? Is there a "best" set? This is an impossible question to answer. What can be said is that working within any magical framework incurs a cost. The more effective a magical system is at limiting, engaging and mobilising the creative power of consciousness, the more effective it is at ensnaring consciousness within its own assumptions and limitations. If a person works within a belief system where the ultimate nature of God is pure, unbounded love, joy and bliss, then that closes off other possibilities.

Without sitting in judgement of any set of beliefs, I would say that the best belief system and the best system of correspondences is one which allows consciousness to roam over the greatest range of possibilities, and permits it the free-will to choose its own limitations. And that is a belief in itself. 6. Conclusion The gist of these notes is that ritual is a technique for focussing magical power through the deliberate use of limitation. Limitation comes from the belief system of the magician, and the set of correspondences used to create symbolism within the ritual. Further limitation comes from the structure of the ritual itself, and ultimately from the statement of intention. With practise these elements add up to a single-mindedness which can shift consciousness out of its normal orbit. ................................................................................ 2706

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Shamanism (Internet)

Overview-Frequently Asked Questions (FAQ)

Summary: This FAQ contains a general overview on shamanism. It should be read by anyone interested in understanding the what is meant by shamanism and what differentiates shamanism form other forms of ecstatic experience Keywords: shaman, anthropology, ethnography, consciousness, spirit, oobe Organization: La Casa del Paese Lontano > Date: Wed, 9 Mar 1994 02:37:55 GMT Lines: 227

Archive-name: shamanism/overview Last-modified: 8 March 1994 Version: 1.1

NOTE: The following general overview of shamanism is not intended to be the last word or the definitive work on this subject. Rather it is, as its title implies, intended to provide the participant or reader with a set of guidelines that will familiarize them with the general use of the terms shamanism, shaman and shamanic in the trends, study and practice of historic, traditional and contemporary shamanic experience. The word 'shaman comes to English from the Tungus language via Russian. Among the Tungus of Siberia it is both a noun and a verb. While the Tungus have no word for shamanism, it has come into usage by anthropolo- gists, historians of religion and others in contemporary society to designate the experience and the practices of the shaman. Its usage has grown to include similar experiences and practices in cultures outside of the original Siberian cultures from which the term shaman originated. Thus shamanism is not the name of a religion or group of religions. Particular attention should be paid to the use of qualifying words such as "may" or "usually". They indicate examples or tendencies and are not, in any way, intended to represent rigid standards Please send comments to deane@netcom.com (Dean Edwards).

Shamanism-General Overview-Frequently Asked Questions (FAQ) (c November, 1993 by Dean Edwards) This FAQ shall be posted monthly and is maintained by Dean Edwards (deane@netcom.com). It is intended for the private non-commercial use of Usenet users. It may not be sold without the permission of the author.

Table of Contents:

1. Terms used in this FAQ 2. What is shamanism? 3. What is Shamanic Ecstasy? 4. Becoming a shaman 5. The role of trauma in the development of a shaman 6. The relationship between shamanic traditions and culture 7. The role of Shamanic Ecstasy 8. The origin of the term "shamanism" 9. Roles of the shaman 10. Reasons for this FAQ

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1. Why were the terms used in this FAQ selected and do they have special meanings. There is an extensive literature about shamanism that has been compiled since the late Eighteenth Century. Like any field of study and religious practice, shamanism has developed a specialized vocabulary. Please note that some of the words used in the material that follows are drawn from scholars who have a solid background in shamanic studies and may have meanings that are specific and less general than is often the case in popular usage. Consulting a good dictionary should clear up any points of confusion.

2. What is Shamanism? Shamanism is classified by anthropologists as an archaic magico-religious phenomenon in which the shaman is the great master of ecstasy. Shamanism itself, was defined by the late Mircea Eliade as a technique of ecstasy. A shaman may exhibit a particular magical specialty (such as control over fire, wind or magical flight). When a specialization is present the most common is as a healer. The distinguishing characteristic of shamanism is its focus on an ecstatic trance state in which the soul of the shaman is believed to leave the body and ascend to the sky (heavens) or descend into the earth (underworld). The shaman makes use of spirit helpers, which he or she communicates with, all the while retaining control over his or her own consciousness. (Examples of possession occur, but are the exception, rather than the rule.) It is also important to note that while most shamans in traditional societies are men, either women or men may and have become shamans.

3. What is Shamanic Ecstasy and how does it compare with other forms of ecstasy?

From the Greek 'ekstasis', ecstasy literally means to be placed outside, or to be placed.This is a state of exaltation in which a person stands outside of or transcends his or herself. Ecstasy may range from the seizure of the body by a spirit or the seizure of a person by the divine, from the magical transformation or flight of consciousness to psychiatric remedies of distress.

Three types of Ecstasy are specified in the literature on the subject: 1. Shamanic Ecstasy 2. Prophetic Ecstasy 3. Mystical Ecstasy

Shamanic ecstasy is provoked by the ascension of the soul of the shaman into the heavens or its descent into the underworld. These states of ecstatic exaltation are usually achieved after great and strenuous training and initiation, often under distressing circumstances. The resulting contact by the shaman with the higher or lower regions and their inhabitants, and also with nature spirits enables him or her to accomplish such tasks as accompanying the soul of a deceased into its proper place in the next world, affect the well-being of the sick and to convey the story of their inner travels upon their return to the mundane awareness.

The utterances of the shaman are in contrast with those of prophetic and mystical ecstasy. The prophet literally speaks for God, while the mystic reports an overwhelming divine presence. In mysticism, the direct knowledge or experience of the divine ultimate reality, which is 2708

perceptible in two ways, emotional and intuitive. While these three varieties of ecstatic experience are useful for the purposes of analysis and discussion, it is not unusual for more than one form of ecstasy to be present in an individual's experience.

However, it can be argued that, generally speaking, there are three perceptive levels of ecstasy. 1) The physiological response, in which the mind becomes absorbed in and focused on a dominant idea, the attention is withdrawn and the nervous system itself is in part cut off from physical sensory input. The body exhibits reflex inertia, involuntary nervous responses, frenzy. 2) Emotional perception of ecstasy refers to overwhelming feelings of awe, anxiety, joy, sadness, fear, astonishment, passion, etc. 3) Intuitive perception communicates a direct experience and understanding of the transpersonal experience of expanded states of awareness or consciousness.

While the physiological response is always present, the emotional response may or may not be significant when intuition is the principal means of ecstatic perception. Some have argued that beyond the intuitive state there is a fourth condition in which the holistic perception exceeds mental and emotional limitations and understanding.

The ecstatic experience of the shaman goes beyond a feeling or percep- tion of the sacred, the demonic or of natural spirits. It involves the shaman directly and actively in transcendent realities or lower realms of being.

4. How does one become a shaman?

Some have wondered if the experience of shamanic ecstasy or flight makes a person a shaman. Generally speaking, most would say no. A shaman is more than someone with an experience. First, he or she is a trained initiate. Usually years of trenculturalization and under a mentor precede becoming a functioning shaman. Second, a shaman is not just an initiate who has received inner and outer training, but is a master of shamanic journeying and techniques (shamanic ecstasy). This is not a casual acquaintance with such abilities, there is some degree of mastery of them. Finally, a shaman is a link or bridge between this world and the next. This is a sacred trust and a service to the community. Sometimes a community that a shaman serves in is rather small. In other instances it may be an entire nation. A lot of that depends on social and cultural factors.

One becomes a shaman by one of three methods: a) Hereditary transmission; b) Spontaneous selection or "call" or "election"; c) personal choice and quest. (This latter method is less frequent and traditionally such a shaman is considered less powerful than one selected by one of the two preceding methods.) The shaman is not recognized as legitimate without having undergone two types of training: 1) Ecstatic (dreams, trances, etc.) 2) Traditional ("shamanic techniques, names and functions of spirits,mythology and genealogy of the clan, secret language, etc.) The two-fold course of instruction, given by the spirits and the old master shamans is equivalent to an initiation." (Mircea Eliade, The Encyclo- 2709

pedia of Religion, v. 13 , p. 202; Mcmillian, N.Y., 1987.) It is also possible for the entire process to take place in the dream state or in ecstaticexperience. Thus, there is more to becoming a shaman than a single experience. It requires training, perseverance and service.

5. What is the role of personal trauma or crisis in the selection or development of a shaman? A common experience of the call to shamanism is a psychic or spiritual crisis, which often accompanies a physical or even a medical crisis, and is cured by the shaman him or herself. This is a common occurrence for all three types of shamanic candidates described above. The shaman is often marked by eccentric behavior such as periods of melancholy, solitude, visions, singing in his or her sleep, etc. The inability of the traditional remedies to cure the condition of the shamanic candidate and the eventual self cure by the new shaman is a significant episode in development of the shaman. The underlying significant aspect of this experience, when it is present,is the ability of the shaman to manage and resolve periods of distress.

6. Does the presence of an active shamanic tradition necessarily mean that the society itself should be deemed "shamanic"? No, not at all. The presence of shamanism in a nation or a community does not mean that shamanism is central to the spiritual or religious life of the community or region. Shamanism often exists alongside and even in cooperation with the religious or healing practices of the community.

7. What is meant by shamanic ecstasy and what role does it actually play in shamanism? The ecstatic technique of shamanism does not involve itself in the broad range of ecstasy reported in the history of religion. It is specifically focused on the transpersonal movement of the consciousness of the shaman into higher or lower realms of consciousness and existence. Another aspect of shamanism is that compared to other spiritual traditions, it is a path that the individual walks alone. While much of the focus of shamanic studies has been on the shamanic complexes of north and central Asia, shamanism is a universal phenomenon, not confined to any particular region or culture.

8. What is the origin of the word "shaman"? Shaman comes from the language of the Tungus of North-Central Asia. It came into use in English via Russian.

9. What are the usual roles of a shaman? In contemporary, historical or traditional shamanic practice the shaman may at times fill the role of priest, magician, metaphysician or healer. Personal experience is the prime determinant of the status of a shaman. Knowledge of other realms of being and consciousness and the cosmology of those regions is the basis of the shamanic perspective and power. With this knowledge, the shaman is able to serve as a bridge between the mundane and the higher and lower states The shaman lives at the edge of reality as most people would recognize it and most commonly at the edge of society itself. Few indeed have the stamina to adventure into these realms and endure the outer hardships and personal crises that have been reported by or observed of many shamans.

10. Why was this FAQ written? This FAQ was originally written to support a new Usenet 2710

newsgroup, 'soc.religion.shamanism'. The purpose of this newsgroup is to provide a forum for discussion and exchange of ideas, views and information about historic,traditional, tribal and contemporary shamanism. This FAQ is intended to provide a useful general overview of what 'shamanism' actually means and what it is in practice. ................................................................................ 2711

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Modern Female Rite Of Passage Lady Shyra, 1994

Note: East - Air; South - Fire, West - Water, North - Earth

EARLY PREPERATIONS

Candles for the ritual will be made that day. Celebrant will make two white candles. Candles will be herbal and scented, and enscribed appropriately. Celebrant and mother will also bring something that symbolically (to them) symbolizes the rite of passage.

Ritual baths will be taken prior to ceremony, with Celebrant's bath being drawn for her. Salt, herbs and scents appropriate to the occasion will be added to the bath, and it will be blessed prior to use. Mother will help Celebrant to the bath, where she will light a candle and incense, give words of love and comfort and instruction to the Celeb- rant, and then withdraw to assist in Circle Preparation.

CIRCLE PREPARATION

Circle area will be cleansed and Circle constructed and consecrated in the usual manner. Altar will sit just West of Center of Circle to symbolize both the emotional aspects of the ritual, as well as the death/ rebirth aspects.

Added to altar arrangement will be the Celebrant's two white candles. Also on the altar will be a mirror sitting behind and between the two white candles. Symbolic gifts will be placed beside the altar -- the mother's to the North symbolizing steadfastness, grounding, caution, and wisdom of the elder. The Celebrant's will be to the South of the altar, symboling the fire, passion and impetuosity of youth.

INVOCATIONS

Guardian of the East Hail to thee, Ancient ones of Air! Blow soft around us this night That the restrictions and pains of childhood Will be but memories in the mind of the adult.

Guardian of the South Hail to thee, Ancient ones of Fire! Lend to us this night your passion and strength Envelope us in your warmth, That the fires of youth may be tempered within thee.

Guardian of the West Hail to thee, Ancient ones of Water! Wash over us with thy loving embrace That the sorrows of days long past Can give way to new understanding.

Guardians of the North Hail to thee, Ancient ones of Earth! Stand firm with us in our purpose this night, That from the youth shall grow the adult Full of purpose and wisdom. 2720

Invocation to the Lady Blessed Lady of a Thousand Names, You who art Maiden, Mother and Crone. Grant that this night the bindings of childhood will be broken And the bond between mother and daughter be strengthened. For the two, as so reflected throughout all creation, Are but images of thee in thy divine Trinity. Blessed Be.

In honor of thee do I pour this toast, and drink this wine.

Invocation to the Lord Great Lord, Ancient one of the fields and Consort to our Lady, We ask that thou wouldst give a measure of your love and protection to she who will soon join the battles of this life. Fill her with the knowledge of thee as sancutary And grant that peace may follow her always.

In honor of thee do I pour this toast, and drink this wine.

Chalice is then passed to each of the coveners to share in the toast.

Drawing Down the Moon

Priestess/Mother stands facing the moon with hands upraised and palms turned upwards, cupwise. Drinking in the Lady's essence, she says,

Come to me and fill me with thy light Enter me, shine in me your fullness That I may use your power for my good, And for the good of All.

When appropriate, she blesses all within the Circle, and the rite that is about to be performed. Then, nodding to the Father of the Celebrant, says:

Bring forth your daughter, that she might, this night, cross the threshold of adulthood.

Father brings the Celebrant to the Eastern Gate.

Mthr: Is this the daughter I bore so many years before? Nay, it cannot be, for she was but a child when last I held her.

Dtr: Mother, I am your child. Now grown and ready to throw away the things of childhood. Years it has been since my moonflow began and I became a woman. Now it is time that this is recog nized.

Mthr: Very well, lead the child into the center of the Circle. There to have her sit in silence.

Father leads Celebrant to the center of the Circle, while mother re-closes the Circle. She then joins her daughter in the Circle's center, saying: 2721

Mthr: You sit now in the Center of the Circle; that which is known as the Cauldron of Hecate; the point of transformation; the mother's womb, where beginnings end and endings re-begin.

I have heard your words, and weep for them; Tears of both joy and sorrow. It was my body that cried out in pain and joy as you were born. It was my mind that went in circles to provide for us. It was my heart that broke when that which you wanted I could not give you. But always did you have my love... and always shall you carry that love with you.

Behold in me the Three-Fold Goddess She who is One in Three - Maid, Mother, and Crone One in Three, as she is in you and all women, And as you and they are in her. Look upon her and know her, That you, too, may be whole.

So I ask thee truly, art thou ready to face the woman within thee? To see within thee the light and dark, and fear no more the dark? To accept that which you are, and strive for that which you can become? To leave behind the things of childhood, But to continue to love and nurture the child which lives in all adults?

{Celebrant has answered accordingly to each of the questions, at which time the Mother now exhorts the Celebrant to stand and face the altar.}

Mthr: Daughter, I ask you now to look deep within the mirror. See yourself reflected there. Look into your eyes and know yourself. Repeat after me:"I come to commune with my Soul."

Dtr: I come to commune with my Soul.

Mthr: Look into the reflection of your eyes, and name one thing about yourself that you love.

{Celebrant and Mother will continue this, alternating between what the Celebrant thinks is both good and bad within her... }

After the last question, the Mother then says:

Mthr: Daughter, within thee is both light and dark. Know always your shadow side. If something is there which offends thee horrible, give it up. For others to love you as an adult, you must love yourself first. And loving yourself means giving up any self- hatred you've carried over from young years. Now is the time to cut these things from thy life. They are the bonds of childhood which have held you limited. Free yourself from them, and know that thy spirit flies free.

Now look again into the mirror. Look at yourself with love. See the Goddess shining within thee. She is strong; no man has dominion over her. She knows herself and loves herself. She will give herself to those who are worthy of her affections, 2722

and turn from those who try to debase her. Let the Goddess within thee shine through thee, that the nobility and strength of woman is clear for all to see.

Now, come with me.

Mother embraces daughter and leads her to each of the four quarters. After each challenge, the Celebrant must answer as she sees fit, and asks the Guardian's Blessing. The Covener at each gate will then bless the Celebrant, and offer a gift for adulthood, such as strength, courage, etc... or a physical gift pertinent to the rite and Gate.

Covener at Eastern Gate: Hold! I am the wild wind and fury of the storm! That which buffets thee without shelter. How will you survive?

Covener at Southern Gate Hold! I am fire and passion That which will consume thee with lust. How will you survive?

Covener at Western Gate Hold! I am floods and weeping and gnashing of teeth. I am lonliness and frustration. How will thee survive?

Covener at Northern Gate Hold! I am chaos and turmoil Plans gone wrong and dreams that die. How will thee survive?

Mother faces daughter (Priestess mode ON here)... I am the Lady, thy Mother... I shall be with thee no matter how far thou shalt roam. And when lonliness besets thee, Thou needs only gaze upon the moon, To see my face and my love reflected there to you.

Father approaches daugher and turns her to face him... I am he who is father to thee now. I shall stand behind and beside thee always. And when lonliness besets thee, Thou needs only to step out into sunlight To feel my warmth and love within thee.

Mother takes daughter by hand and returns to the altar. Daughter picks up her gift of childhood and presents it to the mother, saying ...

This I do give you as a symbol of childhood now behind me. Hold it and cherish it as you remember me.

Mother picks up her gift of adulthood and presents it the Celebrant, saying...

This I do give you as a symbol of your adulthood, 2723

and my recognition of it. Hold it and cherish it as you remember me.

Draw a pentegram above the celebrant, with an affirmation at each of the five points:

Point one: In the name of Inanna, Queen of Heaven

Point two: In the name of Athena, warrior Goddess, but also of Peace

Point three: In the name of Astarte, warrior Goddess, and protector of young females Point four: In the name of Diana, she of the bow and arrow, Goddess of Light Point five: Do I bless thee, and call thee "Woman".

May their strenth and independence, their love and virtue, be thine all the days of thy life.

I recognize the child no more, but she the child who lives in all of us.

Mother stands with a space between her and her daughter and presents the new adult to the coven.

Feasting (and in our case, a birthday celebration) follow.

Quarter Guardians are thanked, and blessings are asked of the Lord and Lady upon the group, as well as the Celebrant.

Blessed Be * Lady Shyra *

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The Temple of Set, Is it Satanic? By: Lilith Aquino

I can't answer this in 25 words or less, so bear with me! If you consider Satanism to be anti-Christian Devil worship, the answer is no. The Temple of Set practices a completely non-Christianized, positive "high Satanism". To understand what we mean by this, a bit of history of the Temple is needed: While the TOS as an organization was formally incorporated and recog- nized by both state and federal governments in 1975 CE, its magical and philosophical roots are prehistoric, originating in mankind's first apprehension that there is "something different" about the human race - a sense of SELF-CONSCIOUSNESS - that places humanity apart from all other known forms of life. Ancient religions - of which those of Egypt are generally acknowledged the eldest - either exalted or feared this self-consciousness. Those which exalted it took the position that the human psyche is capable of opposition to and domination of the forces of nature.

The psyche-worshipping, reasoning religions - or schools of initiatory philosophy - attained levels of abstract knowledge that made them mysterious to the masses. In a few socities, such as Egypt and Greece, such groups were respected and admired. More often, however, their exclusive elitism and "supernatural" activities made them objects of resentment and persecution.

While all philosophical schools embraced the psychecentric consciousness to some degree, there were a very few which made it avowedly and explicitly the focus of their attention. The divine personifications ("gods") of such schools have come down to us as symbols of what most Western religions, worshippers of non-consciousness, consider the supreme "evil": the Prince of Darkness in his many forms. Of these the most ancient is Set, whose Priesthood can be traced to predynastic times.

Originally a circumpolar/stellar deity portrayed as a cyclical counter- part to the Solar Horus, Set was later recast as an evil principle by the cults of Osiris and Isis. When the Hebrews emigrated from Egypt during the XIX Dynasty, they took with them a caricature of Set: "Satan" (from the hieroglyphic _Set-Hen_, one of the god's formal titles). Originally a sort of "prosecuting angel for YHVH", the Hebrew Satan was changed by Christianity into a personification of everything God was not - and since God was "good", Satan was necessarily "bad". Alluring or mysterious deities from religions competing with early Christianity - such as the hellenic/Roman Mysteries and Persian Mithraic faith - were also "bad". Non-Christian gods generally were redefined as Christian "demons" and given a place in the Christian Hell (another name stolen and perverted from Norse mythology). Christian propaganda nonwithstan- ding, the present day "Satan" is wholly their invention.

Which brings us to the present time: The Satanic religion proposes to raise the individual to personal godhood, free from enslavement to any other "God" (or gods). However this is a question not just of power, but also of ethics, morality, and psychological maturity. The parameters of philosophy and metaphysics extend far beyond the conceptual and symbolic limits of the Judaic/Chrisitian tradition. The Temple of Set explores the "human equation" and the metaphysical and psychological roots of the great Satanic/psyche-centered philosophies of history. The appeal of 2735

occultism is much the same as that of conventional religion: Logical positivism and scientific materialism, though they have made great strides towards explaining the "how" of existence, have failed entirely to explain the why.

Conventional religions, with their colorful mythologies analyzed in terms of the underlying philosophical principles, represent simply the primitive longing of man to feel "at one" with the Universal harmony he perceives about him. The Black Magician rejects both the desirability of union with the Universe and any self-deceptive actions designed to create such an illusion. He/she has considered the existence of the individual psyche - the "core you" of your conscious intelligence - and has taken satisfaction from its existence as something unlike anything else. The Black Magician desires this psyche to live, to experience, to continue. He/she does not wish to die - or to lose consciousness and identity in a larger, Universal consciousness (assuming that such exists). He/she wants to BE. This decision in favor of individual existence is the first premise of the Temple of Set.

The second premise of the Temple is that the psychecentric consciousness can evolve towards its own divinity through deliberate exercise of the intelligence and Will, a process of BECOMING or COMING INTO BEING (XEPER), whose roots may be found in the dialectic method expounded by Plato and the conscious exaltation of the Will proposed by Nietzsche.

The "worship" of Set is thus the "worship" of individualism. In the Church of Satan this was taken to mean indulgence in all (legal) desires of the body and ego. Since many such desires are impulsive and destruc- tive, the COS found itself in an awkward position, which accelerated its eventual crisis and demise in 1975. The Temple of Set determined to preserve the principle of individualism, but to add to it the evolution- ary "higher self" aspirations of Aleister Crowley's pre-OTO philosophy of Thelema. Glorification of the ego is not enough; it is the COMPLETE psyche, the entire Self or soul, which must be recognized, appreciated, and actualized. Dogma, - to include fixed ideology in any form - is repugnant to Setians. We strive rather towards an atmosphere of "best possible premises", which are always subject to constructive, intel- ligent examination and criticism. Foolish, pretentious, or destructive egotism under the guise of exploration is neither respected nor endured.

Regretfully there still exist some individuals whose idea of "Satanism" is largely a simple-minded synthesis of Christian propaganda and Hollywood horror movies. The Temple of Set enjoys the colorful legacy of the Black Arts, and we use many forms of historical Satanic imagery for our artistic stimulation and pleasure. But we have not found that any interest or activity which an enlightened, mature intellect would regard as undignified, sadistic, criminal, or depraved is desirable, much less essential to our work. The Temple of Set is an evolutinary product of human experience. Such experience includes the magical and philosophical work of many occult individuals which have preceded us. In examining the secret and suppressed corners of history for valuable and useful material, the Temple insists upon ehtical presentation and use of such discoveries. All Setians are expected to display a high measure of maturity and common sense in this area. We reject absolutely wanton cruelty and harm to others, and are particularly adamant about this with regard to animals.

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The Temple of Set evaluates conventional religions as erroneous in principle, and feels no need to concern itself with their activities unless they intrude upon our affairs. Any further questions or comments are welcome. ................................................................................ 2737

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Descent Into Confusion by Robert Hughes

One of the celebrated "mysteries" of revivalist Wicca is the 'ritual play' known as the Legend of the Descent of the Goddess. In my Gardnerian Book of Shadows, dating from the sixties, the Legend is to be enacted separately at "a meeting for preparation for Third Degree". Only third degree witches may attend this meeting with the initiate who is to take second degree.

The Legend is enacted in front of the initiate by four of the third degree witches. Two take the role of Narrator and Guardian of the Portal (of the underworld), while the High Priest and High Priestess or Maiden take the roles of God and Goddess. The term Guardian of the Portal may have been borrowed from the rituals of the Golden Dawn.

In this enactment, the ruler of the underworld and Lord of Death is the Horned One. The Legend begins with the statement: '...Our Lady, the Goddess, would solve all mysteries - even the mystery of death. And so she journeyed to the Netherworld where the Guardian of the Portal challenged her.' The Guardian orders her to strip off her garments and jewels and she is bound with cords and brought into the presence of the Lord of Death.

The God is so overcome by her beauty that he falls and kisses her feet and begs her to stay with him in the underworld. The Goddess replies that she does not love him, and she asks why he causes all the things she loves and delights in to fade and die.

The God replies that the cause is 'age and fate' and he says he is helpless to stop it, although he can give the dead 'rest and peace and strength, so that they may return.' A second time he asks the Goddess to stay with him. When she again says she does not love him, Death replies she must suffer a scourging at his hands.

Following this scourging, and the five fold kiss, the Goddess says: 'I know the pain of love'. It is then that the God 'taught her all the mysteries'. He also gives her a special necklace which is 'a symbol of the Circle of Rebirth'. In return, our Lady teaches him the 'sacred mystery of the cauldron'. The Legend ends with an affirmation of the reality of reincarnation among the Hidden Children of the Goddess and 'the mystery of magick which is placed between the worlds'. The initiate is then invited to ask questions about the meaning of the Legend.

Even anyone with only a slight knowledge of understanding of mythology will recognise the contradictions and confusions which exist within the structure and symbolism of the Legend. The first point of controversy is when, where, and by whom, this ritual originated. Some (unconfirmed) sources claim it is of 19th century origin. It is said to be a product of the famous "Cambridge" coven of academics who revived the 2738

classical Mysteries in the early 1800s. More reliable evidence exists to prove that Gerald Gardner sent a draft of the Legend to Aleister Crowley for correction in the 1940s.

Kelly (Crafting the Art of Magic, Llewellyn, 1991) claims that the Legend does not appear in the pre-1949 second degree initiation in the famous (infamous?) Ye Bok of Ye Art Magical and says: "The content of this document probably dates to 1953 or earlier..." (p.128). Gardner quotes from the Legend in his book, Witchcraft Today as if he had received it from the New Forest coven. In fact he describes it as 'the central part of one of their rituals. It is a sort of primitive spiritualism.'. He goes on to compare its importance in the Craft to the Christian myth of the crucifixion and resurrection. (1970, pp 44-46). Gardner goes on to say the Legend 'upon which its members base their action is the central idea of the cult.' He compares it with the story of Istar (sic) descending into hell and the myth of the Hindu god Siva (Shiva) as Lord of Death and destruction. Gardner then says he believes the Legend may be of Celtic origin. To support this fanciful statement, he says that: 'In Celtic legends the Lords of the Underworld did prepare you for death and many living people are said to have entered their regions, formed alliances with them, and returned safely, but it needed great courage; only a hero or a demi-god dared to risk it.' (p.46). One presumes that here Gardner is making an allusion to the realm of Faerie and the widespread folk belief that faeries were the spirits of the dead.

This is classic Gardner at his most confusing and, perhaps, deliberately misleading and mischievous. The version of the Legend as presented by Gardner is both patriarchal and mythologically inaccurate. It seems to be based on a hybrid combination of the Greek myth of Demeter and Persephone, and the Middle Eastern myth of Inanna-Ishtar. Gardner does not mention the Demeter-Persephone myth in his speculations, instead sidetracking the reader into the realms of Celtic myth, although he does devote a chapter of his book to the Greek Mysteries - basically as a means of justifying the practice of scourging.

In the Middle Eastern myth, Inanna is the Goddess of the Moon and Venus. She was probably, 'one of the three great goddesses of the Bronze Age' (Baring & Cashford, 1991). Inanna was known by the title Queen of Heaven and Earth and her myth is an archetypal form of the eternal story of the mourning widow/mother goddess and the saviour god, who is her son/lover, dies, descends to the underworld and is reborn. This myth is found in most Mediterranean cultures and in northern Europe, and it formed the 'pagan' basis for the new religion of Christianity.

The Demeter-Persephone myth is a post-patriarchal variant on this ancient legend with the daughter (Persephone) being kidnapped and held prisoner by Pluto, the Lord of Death and the ruler of Hades. In recent years some feminist mythographers have re-written this classic story and produced alternative versions without any patriarchal overtones (see 2739

Spretnak, 1978).

Gardner was correct to refer to visits to the underworld by heroes and demi-gods (sic). However, in the majority of the extant legends and myths, such as the descent of Arthur to Annwn to capture the Cauldron of the Goddess, and Baldur's ritual death and descent into the realm of Hel, it is a male mortal or god who is involved in the descent and is "reborn". It is the Goddess, in her 'dark aspect, who rules over the realm of the dead, controls the power of fate and grants the hero/god the supreme initiation of transformation and rebirth. In the Gardnerian Legend of the Descent we are led to believe that the Goddess, who is represented in The Charge as an all-powerful deity offering her worshippers 'upon death, peace unutterable, rest and the ecstasy of the Goddess', and is described by Gardner himself as 'the Great Mother, the giver of life' (1970, p.45), visits the underworld knowing nothing about the mysteries of life and death. She allegedly knows nothing about the natural process that makes 'all the things that I love, and take delight in, fade and die' until she is taught these mysteries by the God. In fact in response to her question the God replies 'tis age and fate'. Significantly these are both concepts associated with the Dark Goddess of the Underworld, who has no role in Gardner's version of the Craft.

It is not difficult to see the Legend of the Descent of the Goddess in terms of 'a theologising of the scourging' (Kelly, 1991), which was such an important aspect of the rituals in Gardner's time. Taking this argument a step forward, as Kelly does (1991, pp 28-29), it could appear that the content of the Legend was based on Gardner's sexual fantasies and his personal concept of the Goddess. He imagined the Goddess as 'a sweet, lovely woman', while in the more traditional branches of the Craft she is a darker deity ruling fate, death and the underworld as well as sexuality. This alternative archetypal image of the witch goddess has largely been ignored by revivalist Wicca. It will continue to do so while Gardner's confused and mythologically incorrect Legend of the Descent of the Goddess remains the 'central idea' of the modern Craft.

References and further reading:

Witchcraft Today G B Gardner (Arrow paperback edition 1970) The Witches' Way J & S Farrar (Robert Hale 1984) Crafting the Art of Magic: Book I A Kelly (Llewellyn 1991) Lost Goddesses of Early Greece C Spretnak (Moon Books 1978) The Myth of the Goddess Baring & Cashford (Penguin 1991) The Mysteries of Eleusis G D'Alviella (Aquarian Press 1981) ................................................................................ 2740

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Wicca vs. Paganism? By: David Piper

Firstly, Paganism is a collective term for many different faiths and Wicca is one specific Pagan faith; however, specifics of Wicca IMHO:

Duotheistic monism *or* duotheistic monotheism (the One transcending the Two while the Two still have independent self-existence)

The Lady is the Mother of all Life and Giver of Rebirth: Her Womb is also the Tomb - "that which enters the Cauldron living, dies but that which is placed in it dead, comes forth living"

The Lord is the Father of all life, Son and Lover of the Goddess: He is born of Her, returns His Seed unto Her, returns to Her in death, and is reborn of Her

All initiated members are of the Priesthood: as Priest(ess) unto the self, if not to a group

The essential equality of all members, together with the respect for those of more experience and learning: Elders, HP, and HPS

Wiccans practice a somewhat "formal" liturgy - if only in terms of a regular "opening" and "closing" ritual, within which freedom and spontaneity can be expressed as the Spirit moves them

A common resemblance of working methods and practice, within a broad but nevertheless limited range of acceptable variation

The concept of "Drawing Down" - that the Deities can and do manifest Themselves "unto visible appearance" to Their worshippers

A reverence for sexuality as both natural and good, and as sacrament of the creative Union of the Lady and the Lord

The Great Rite - as the "Sacred Marriage," in which Goddess and God, human and Divine, are brought to Unity, or Unity perceived

Respect for the "Gifts of the Goddess" (to borrow a Farrarian term), as the true means by which humans can come to directly know, and experience, the Divine - reason and logic fail; emotions and intuition and the "psychic" are the channels of contact, and experiential "Knowledge"

The concept of "Naked in Her Sight" as expressive of freedom, and of obedience to Her, and of equality with Brothers and Sisters; whether by literal, "skyclad" ritual nudity, or by symbolic, "Naught is hidden from Your Sight" ritual robes

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Now, some of the ideas mentioned beg for more definition and further discussion, but there's my offering for now...

B*B David ................................................................................ 2743

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The Raven Kindred Ritual Book By Lewis Stead and The Raven Kindreds, Northern & Southern Hearths

The Raven Kindred Ritual Book is Copyright(c)1991,1992,1993 by Lewis Stead, All Rights Reserved. Copies of this book are available from the Raven Kindred; 11160 Veirs Mill Rd L15-175 at a cost of $5/booklet or may be downloaded free of charge from the Moonrise BBS at (301) 593-9609 or obtained by sending e-mail to lstead@access.digex.net. Non-commercial free of charge electronic distribution of this document is permitted provided that the document remains whole and contains the above copyright statement.

Introduction

Less than a thousand years ago the elders of Iceland made a fateful decision. Under political pressure from Christian Europe and faced with the need for trade, the Allthing or national assembly declared Iceland to be an officially Christian country. Within a few centuries the last remnants of Nordic Paganism, which once stretched through all of Northern Europe were thought dead. However, Iceland was a tolerant country and the myths, stories, and legends of Pagan times were left unburnt to kindle the fires of belief in later generations. In 1972 Iceland once again recognized Nordic Paganism as a legitimate and legal religion.

Iceland and Sweden were the last two bastions of the Pagan religion originally practiced by the people of the various Germanic tribes. Today Nordic Paganism also known as Odinism, Heathenism, Northern Tradition, or Asatru (an Old-Norse term meaning .loyalty to the Gods.) is practiced in virtually all the countries where it originally flourished as well as America and Australia. It is one of a body of religions calling themselves Neo-Paganism which include Druidism, the revival of ancient Celtic Paganism, and Wicca or Witchcraft. However Asatru remains largely unknown even within the community of Neo-Pagan believers.

This book is intended as a basic manual to the beliefs and practices of the Raven Kindred of Asatru. We do not pretend to be experts and won.t act as if we were. Rather we are simply believers in the Old Gods seeking to share our practice and research with others who are true to the Aesir. Our aim is to present a simple guide which will allow easy understanding of the principles behind Asatru and to give hints for further study and exploration.

While we attempt to be historically accurate to our religion's roots, it.s important to note that there are many things that we simply don.t know or which aren.t written in stone. While we occasionally need to flesh out our systems where we don.t have direct evidence of our ancestors ways, we are not likely to simply make up things. It is very important to us to stay as true to the ways of the old Pagans as is possible. In those places where the various myths, legends, and folklore are not clear we have tried to indicate this. We do not present our way as the .true. Asatru, but we do feel that all Asatru should be solidly connected to its roots in ancient Norse practice. Where we do not know the certain answer to a quesation, there is room for exploration, but not for simply making something up out of whole cloth. While inspiration from the Gods is an important part of our movement, this is not make believe and any additions to the historical 2833

system should be made with respect to our ancient roots.

The most important thing for modern people to remember about Asatru is that it is a religion. It is not a system of magick or spirituality or .New Age Practice. which can be grafted onto something else or onto which other .systems. can be grafted wholesale. Asatru is a word derived from .As. a God of the Aesir family and .tru. meaning troth. To be Asatru is to be bound by loyalty and troth to the Old Gods of the North. While we may believe in the deities of other religions and peoples, and even respect them, these are not our Gods. While we may take part in rituals dedicated to other Gods at ecumenical Pagan festivals or gatherings which encompass many other religions, we must not forget that Asatru is our religion and our primary concern. One simply does not collect membership in Asatru (or any other religion) as if one were collecting stamps. Our Gods are real and worthy of our respect.

Today many people .practice. a number of different religions feeling that this is the best way to avoid intolerance, we have a completely different view of the world. Asatru is not a universal religion. We do not see ourselves as a path for everyone. We are true polytheists and see the world as encompassing many religions which worship many Gods. While we do not deny the beliefs of others, we also do not confuse them with our own. The idea that .it is all one. is anathema to the true Heathen. To claim that Odin is the same God as Zeus is madness. Would one claim that green and red are the same merely because they are both colors? If one disagrees with this perspective or finds it limiting so be it. Our belief is also that Asatru is not a path for everyone and it is better to find ones own way rather than bend the religions of others to fit ourselves.

In accordance with this non-universalist conception, as much as we have been able to, we have not adopted the practices of other Pagan religions or magickal systems. Those familiar with Wicca will note that most modern Neo-Pagan systems are derived from it. This is not the case with Asatru. Our religion began with reconstruction based on written sources dating from the Pagan period. This has been followed by 20 years of innovation and practice within the Heathen community. While we make no pretensions that this has resulted in a system that is identical with that of our spiritual ancestors, it is at least a system that is our own.

In saying this I would reiterate that we do not put down any religion for it.s beliefs. We merely ask for the integrity of our own. We are not rejecting other systems because they are wrong or because we think ill of them, we are rather choosing Asatru because of our love and devotion to it.

The Rituals of Asatru

The Blot

The Blot is the most common ritual within Asatru. In its simplest form a blot is making a sacrifice to the Gods. In the old days this was done by feasting on an animal consecrated to the Gods and then slaughtered. As we are no longer farmers and our needs are simpler today, the most common blot is an offering of mead or other alcoholic beverage to the deities. 2834

Many modern folk will be suspicious of a ritual such as this. Rituals which are deemed sacrifices, such as the blot, have been falsely interpreted by post-Pagan sources in order to denigrate the ritual or trivialize them. The most common myth about ritual sacrifice is that one is buying off a deity e.g. one throws a virgin into the Volcano so it won.t erupt. Nothing could be further from the truth. In Asatru it is believed that we are not only the worshippers of the Gods but that we are physically related to them. The Eddas tell of a God, Rig, who went to various farmsteads and fathered the human race so we are physically kin to the Gods. On a more esoteric level, humankind is gifted with .ond. or the gift of ecstasy. Ond is a force that is of the Gods. It is everything that makes humans different from the other creatures of the world. As creatures with this gift, we are immediately connected to the Gods, we are part of their tribe, their kin. Thus we are not simply buying off the Gods by offering them something that they want, but we are sharing with the Gods something that we all take joy in. Sharing and gift giving was an important part of most ancient cultures and had magical significance. Giving a gift was a sign of friendship, kinship, and connection. By sharing a blot with the Gods we reaffirm our connection to them and thus reawaken their powers within us and their watchfulness over our world.

A blot can be a simple affair where a horn of mead is consecrated to the Gods and then poured as a libation, or it can be a part of a larger ritual. A good comparison is the Catholic Mass which may be part of a regular service or special event such as a wedding or funeral, or it may be done as a purely magical-religious practice without any sermon, hymns, or other trappings.

The blot consists of three parts, the hallowing or consecrating of the offering, the sharing of the offering, and the libation. Each of these is equally important. The only tools required are mead, beer or juice, a horn or chalice, a sprig of evergreen used to sprinkle the mead, and a ceremonial bowl known as a Hlautbowl into which the initial libation will be made.

The blot begins with the consecration of the offering. The Gothi (Priest) or Gythia (Priestess) officiating at the blot invokes the God or Goddess being honored. This is usually accomplished by a spoken declaration with ones arms being held above ones head in a Y shape, in imitation of the rune elhaz. This posture is used for most invocations and prayers throughout Asatru. After the spoken invocation an appropriate rune or other symbol of the God or Goddess may be drawn in the air with the finger or with the staff. Once the God is invoked, the Gothi takes up the horn. His assistant pours mead from the bottle into the horn. The Gothi then traces the hammer sign (an upside down T) over the horn as a blessing and holds it above his head offering it to the Gods. He then speaks a request that the God or Goddess bless the offering and accept it as a sacrifice. At the least one will feel the presence of the deity; at best one will be able to feel in some inner way the God taking of the mead and drinking it.

The mead is now not only blessed with divine power but has passed the lips of the God or Goddess. The Gothi then takes a drink of the horn and it is passed around the gathered folk. Although it sounds like a very simple thing, it can be a very powerful experience. At this point the mead is no longer simply a drink but is imbued with the 2835

blessing and power of the God or Goddess being honored. When one drinks, one is taking that power into oneself. This is the essence of the rune Gebo. After the horn has made the rounds once, the Gothi again drinks from the horn and then empties the remainder into the hlautbowl. The Gothi then takes up the evergreen sprig and his assistant the Hlautbowl and the Gothi sprinkles the mead around the circle or temple or onto the altar. If there are a great number of the folk gathered, one may wish to drop the drinking and merely sprinkle the various folk with the mead as a way of sharing it. In a small group one might merely drink as the blessing.

When this is done the Hlautbowl is taken by the Gothi and poured out onto the ground. This is done as an offering not only to the God invoked at the blot, but it is also traditional to remember the Earth Mother at this time, since it is being poured onto her ground. Many invocations mention the God, Goddess, or spirit being sacrificed to, and then Mother Earth, as in the Sigrdrifa Prayer .Hail to the Gods and to the Goddesses as well; Hail Earth that gives to all men.. (Sigrdrifumal 3) With this action, the blot is ended.

Obviously this is a very sparse ritual and if performed alone could be completed in only a few minutes. This is as it should be, for blots are often poured not because it is a time of gathering or festivity for the folk, but because the blot must be poured in honor or petition of a God or Goddess on their holiday or some other important occasion. For example, a father tending his sick child might pour a blot to Eir the Goddess of healing. Obviously he doesn.t have time to waste on the .trappings. of ritual. The intent is to make an offering to the Goddess as quickly as possible. At some times a full celebration might not be made of a holiday because of a persons hectic schedule, but at the least a blot should be made to mark the occasion. However, in most cases a blot will at least be accompanied by a statement of intent at the beginning and some sort of conclusion at the end. It might also be interspersed with or done at the conclusion of ritual theater or magic.

The Sumbel

One of the most common celebrations noted in tales of our ancestors is the Sumbel or ritual drinking celebration. This was a more mundane and social sort of ritual than the blot, but of no less importance. When Beowulf came to Hrothgar, the first thing they did was to drink at a ritual sumbel. This was a way of establishing Beowulf.s identity and what his intent was, and doing so in a sacred and traditional manner. At the sumbel toasts are drunk to the Gods, as well as to a persons ancestors or personal heroes. Rather than a toast, a person might also offer a brag or some story, song, or poem that has significance. The importance is that at the end of the toast, story, or whatever, the person offering it drinks from the horn, and in doing so .drinks in. what he spoke.

The sumbel is also an important time for the folk to get to know each other in a more intimate way than most people are willing to share. Modern society is at two extremes. At one end are the emotionless beings who have been robbed of their soul by modern industrial secular culture. On the other side are those pathetic .sensitive New-Age guys. who spend their lives consciously attempting to stir their emotions and who force an unnatural level of intimacy between 2836

themselves and others. There are some levels of emotional intimacy which are not meant to be openly shared with strangers. Doing so reduces their meaning to the mundane. At sumbel, barriers can be lowered in a place which is sacred to the Gods and the Folk. Thoughts can be shared among companions and friends without embarrassment or forced intimacy.

One format for the sumbel with a history in tradition is to drink three rounds. The first is dedicated to the Gods, the second to great heroes of the folk such as historical figures or heroes from the sagas, and the third to personal ancestors, heroes, or friends which have passed from this world.

Another theme for a sumbel is past, present, and future. This type of sumbel is more of a magical ritual than one of celebration. The idea is to make toasts which bring up some aspect of your past, and present situation, and a third toast or brag which represents your wishes for the future. One might make a toast to the first Asatru ritual one attended as the past, a second to the companions and kindred then gathered, and for his third toast might state that he intends to be initiated as a Gothi in the coming year. The purpose would be to link the coming event of his initiation with the two already accomplished events of pledging Asatru and finding a kindred . two other important rites of passage. In this case initiation as a Gothi then becomes something which is linked to a chain of events that have already occurred, rather than an isolated action which might occur. Thus magically, this moves the person towards his initiation.

A third and everpopular type of sumbel is a free-for-all where stories are told, toasts are made, and bragging is done until all the gathered Odinists are under the table. Perhaps this is not quite so esoteric or purposeful as the previous ideas, but it.s certainly in keeping with the examples of our Gods and ancestors! Joy is better than guilt!

These are only ideas. The sumbel is a very open ended type of thing and the framework is very simple to adapt.

One thing important to note about any Asatru ritual is that ours is a holistic religion. We do not limit our Gods or spirituality to a certain time and place. While the sacrament of the blot is usually poured as part of a ceremony, the feast afterwards, singing of sacred songs, reciting of poetry, Morris Dancing, etc are all part of our religion. A truly traditional celebration might begin with a rather informal greeting of the dawn, involve May Dancing and .mystery plays,. then move on to a more structured Blot, and finally to a feast capped by a sumbel. On the other side of things, there.s no reason why at a family feast one might not simply pour a bottle of beer or mead as an offering without the other trappings of a blot.

Profession

Profession is one of the most important ceremonies in Asatru. To Profess one.s belief in and kinship to the Gods should be an important turning point in ones life and the beginning of a new understanding of the self. Profession is, however, a very simple and rather short ceremony. In our kindred we usually profess people after beginning the ritual, but before we offer the formal blot.

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Profession is not an occult or initiatory ceremony. It is nothing less than it.s name: one professes (declares, affirms) his wish to become one of the Asafolk. This oath is usually taken by the Kindred-Gothi on the oath ring or some other Holy object as follows:

The Gothi stands in front of the altar and says .Will [insert name here] please come forward.. After he or she does so .Are you here of your own free will? Is it your intention to solemnly swear allegiance and kinship to the Gods of Asgard, the Aesir and Vanir?. If the answer to both these questions is in the affirmative the Gothi takes up the oath ring and holds it out to the person professing and says .Repeat after me. I swear to ever uphold the Raven Banner of Asgard, to follow the way of the North, to always act with honor and bravery, and to be ever true to the Aesir and Vanir and to Asatru. By the Gods I so swear. By my honor I so swear. On this Holy Ring I do swear. Hail the Gods.. The kindred then replies .Hail the Gods!. and the Gothi finishes .Then be welcome to the service of Asgard and the Folk of the Asatru..

There may be other celebrations connected to a Profession, just as other religions hold Bar Mitzvah or Confirmation parties. When someone joins our kindred, we hold a Sumbel of nine rounds, each dedicated to one of the values of Asatru (see below) and toast those values to the new kinsman.

The Holidays

The ancient Norse knew four major holidays the Spring and Autumn Equinoxes which we call Summer and Winter Finding, and the two solstices which we call Midsummer and Yule. However, there were many other minor festivals and modern Asatru have added even more. A calendar of our kindred.s rituals is provided in an appendix and I also encourage anyone to find as many as one is willing to meet for. We meet monthly, but some groups meet 8 times a year and also celebrate the cross-quarter days of May Day/Walpurgis, Halloween/Samhain, February eve or The Charming of the Plow, and Lammastide or Freyfaxi,

Most of our rituals also honor only one or a few Gods or Goddesses at any one time. However, there is no reason why the entire pantheon should not be offered prayers and thanks at any occasion. This would be particularly appropriate at the major holidays. Unlike most other groups in the Neo-Pagan movement, we do not necessarily honor Gods in male/female pairs. The boy/girl notion is one taken from the Pagan fertility religion of Wicca and isn.t necessarily appropriate to our Gods, who often represent things other than fertility. So while a Spring ritual held in honor of Freya and Frey as fertility deities might wish to honor them together, there is no reason to include Frigg in a ritual dedicated to Odin as the God of War.

Yule

Yule is the most important holiday of the year. Everyone is familiar with the shortness of the deep winter days, but in the Scandinavian countries this is of even greater importance. At the Yuletide there is almost no sunlight at all, and the climate would have people bound in their homes waiting for the return of Spring. 2838

Yule is a long festival, traditionally held to be 12 days or more. After Yule the days began to get longer and the festival represented the breaking of the heart of winter and the beginning of the new year. Yule was the holiday of either Thor or Frey, although there is no reason not to honor both Gods in modern practice. Frey is the God of fertility and farming and was honored at Yule in the hopes that his time would soon return. Thor was the sworn enemy of the Frost Giants and Jotunn who ruled the winter months, and as such was honored as the God who.s actions fought off these creatures and brought back the spring. Sunna, the Goddess of the Sun, should also be honored at Yule, although she is held at more important during the summer months when she is at her strongest.

The most important symbols of Yule are still with us today. Most of the supposedly secular customs of Christmas are actually Pagan in origin. Evergreen trees and holly which remained green throughout the long nights and cold were a promise that spring would once again return to the land. These symbols may also have been a connection to the nature spirits who have sway over the return of the warm days. The modern conception of Santa Claus as an elf, for whom offerings of milk and cookies are left, is probably a modern continuation of leaving offerings for the Alvar and other nature spirits. The idea of children staying up all night in the hopes of catching a glimpse of Santa Claus may be a remnant of people staying awake to mark the long night and remind the sun to return. (In the latter case it.s considered an adequate substitution to leave a candle going all night to light the way for the returning sun.)

Yule is a weeks long festival, not just a single holiday. The Yule season begins on the solstice, which is the Mother Night of Yule, and ends with Twelfth Night on January sixth. As a point of interest, January seventh is St. Distaff.s day, which Nigel Pennic has suggested may have been a day sacred to Frigg, whose symbol is the distaff.

While one might expect a rather dour theme to a holiday held in the darkness and cold, Yule is a time of feasting and gladness.

In various places different Gods were held to be the most important at Yule. Thor was honored because it is he who fights and kills the Jotunn, who surely are the ones responsible for the loss of warmth in the world. Yule was when Thor broke the back of winter and allowed the warmth to slowly return to the world. Frey was also honored because it was he who married Gerd and warmed her heart, returning fertility to the world.

There are simply so many different Yule customs, both ancient and modern, that one has almost limitless possibilities even when staying within Scandanavian and Germanic customs. In modern practice one might honor Sunna on the Mother Night, then hold a blot a few days later to Thor, a feast for New Years day which is shared with the house and land spirits, and then finish on Twelfth Night with a ritual to Frey, whose time is then officially beginning.

Summer Finding

Summer Finding is also known to many groups as Ostara, the holiday sacred to the Goddess for whom the modern Easter is named. She is a 2839

fertility Goddess and her symbols are the hare and the egg. She was an important Goddess of spring to the ancient Saxons, but we know little else of her other than this. Some have suggested that Ostara is merely an alternate name for Frigg or Freya, but neither of these Goddesses seem to have quite the same fertility function as Ostara does. Frigg seems too high class to be associated with such an earthy festival and Freya.s form of fertility is more based on eroticism than reproduction.

The obvious folk tradition at this time of year involves eggs. These were colored as they are today, but then they were buried, or more appropriately, planted in the earth. Some have suggested that the act was purely magical, the fertility of the eggs would then be transferred from the animal realm to the plant realm and would increase the prosperity of the harvest. It.s also possible that they were left as an offering to the alvar and the spirits of the plants.

In any case a blot should be prepared to the Goddess of Spring, however one wishes to honor her, and also to the spirits of the land.

Midsummer Day

The summer solstice was second only to Yule in importance to the ancient Northmen. Some groups mark this day as sacred to Balder, but we disagree with this. While Balder can be seen as a dying and resurrected Sun God, in the mythology we are most familiar with, he does not return to life until Ragnarok and it seems like .bad karma. to symbolically kill the sun when you know he doesn.t come back until the end of the world. Instead, we mark this day as sacred to the Goddess Sunna, who is literally the sun.

One idea for midsummer is to remain awake all night and mark the shortest night of the year, then at sunrise to perform a .Greeting of Sunna. and a blot to her.

Another midsummer custom is the rolling of a flaming wagon wheel down a hill to mark the turning of the wheel of the year. If fire would otherwise be a hazard, one could parade a wheel covered with candles for similar effect. It is also a time for general merriment and in the Scandinavian countries many of what we know as the traditional May Day rituals such as May Poles and Morris Dances were instead celebrated at Midsummer.

Winter Finding

I have not come across a great deal of traditional lore about the Autumn Equinox which we know as Winter Finding. It seems to have been overshadowed to some extent by the Winter Nights which we celebrate at the equinox rather than at the more traditional time of mid-November.

If one wishes not to do this, the Winter Finding would be a festival of harvest. One should hold a Blot to whichever Gods of fertility seem most appropriate and then hold a large feast, concerntrating on vegetables that are currently in season.

Winter Nights

The Winter Nights are the traditional festival honoring the Disir or 2840

family spirits. It is a time to remember your family, the dead, and your ancestors. (For more information on the Disir see the chapter .Elves and other Spirits..)

A Freyablot may be performed at this time as Freya is known as the Vanadis (i.e. the Dis of the Vanir) or the Great Dis, and she seems to be the Goddess of the Disir themselves. This is probably connected to Freya.s position as recipient of half the battle-slain. One might also simply want to honor the Disir as a whole, or attempt to summon and pour offering to your own family.s Dis. A sumbel which toasts ones ancestors and passed on friends would also be in order. If a feast is held, it should be quiet and respectful of the character of the season. Another idea is a silent .mum feast,. a custom which is found the world over.

The various Halloween customs such as dressing in costume or celebrating this time as a time where the worlds of the living and the dead connect are more Celtic in origin than Nordic and probably should not be part of an Asatru celebration.

The Gods of Asgard

The Old Norse reckoned that there were three races of Gods: the Aesir, the Vanir, and the Jotunn. The Aesir are those beings most often referred to in the ancient literature simply as .the Gods.. They are the Gods of society, representing things such as Kingship, Craft, etc. The Vanir are more closely connected to the earth and represent the fecundity of the land and the natural forces which help mankind. Once there was a great war between the Aesir and the Vanir, but this was eventually settled and Frey, Freya, and Njord came to live with the Aesir to seal the peace. The Jotunn are a third race of Gods and at constant war with the Aesir, but there is and never will be peace in this battle. The Jotunn are never called Gods, but rather referred to as giants. They represent the natural forces of chaos and destruction as the Aesir represent forces of order and society. Just as fire and ice mix to form the world, this creative interaction of chaos and order maintains the balance of the world. In the end the two sides will meet in the great battle of Ragnarok and the world will be destroyed, only to be reborn.

The Norse Gods were not held to be all powerful or immortal. Their youth was maintained very precariously by the magickal apples of the Goddess Idunna. More importantly at the end of the world a good number of the Gods will die in battle. The Northern view of the world was a practical one with little assurance for the future and little perfection and the Gods are no exception.

The Gods in the Temple: Odin, Thor, and Frey

The three most important Gods were held to be Odin, Thor, and Frey. These were the deities whose statutes stood at the altar of the temple at Upsalla. They are considered the most important because of what they represent. Mythologer Georges Dumezil has linked these three deities with the three classes of Indo-European culture: the Kings, the Warriors, and the Farmers. Although the fit is not an exact one, it is probably true that these three deities most concretely symbolized the various aspects of life and culture and most people 2841

would have found a God who represented their life-experience in one of these three deities.

Odin is the Allfather, remembered today best as a God of war and of the berserk rage of the Vikings. However, he has other aspects which are just as strong or stronger. In the Eddas, he is the King of the Gods, but this is a position which most of the Germanic peoples attributed to Tyr. It.s likely that Odin only became King during the Viking Age. Being the Allfather, his original position of leadership was probably familial rather than legislative. Most importantly he is a God of transcendent wisdom and in relation to that a God of magick. He is the God of the Runes, the magical alphabet which holds the mysteries of the universe within it. In most of the non-Viking countries, Odin.s warrior aspect was played down. In England, where he is known as Woden, he is a gray cloaked wanderer (the inspiration for Tolkien.s Gandalf) who travels the country, usually alone, surveying his land. Here again we see him in the position of a father figure, a warder of the land but not necessarily a King. Odin is also a God of the dead. Half of the slain in battles go to him to prepare for the Ragnarok. (The remaining half go to Freya.) He also has associations with the dead as a practitioner of Seidhr, a form of shamanic magick which he learned from Freya and used on various occasions to travel to Hel and seek the knowledge of those who have passed from this world. It.s difficult to classify Odin simply because he was such a popular God during the last stages of Norse Paganism and thus absorbed many traits of other Gods.

Thor is probably the best known of the Norse Gods. He is a simple God, the patron of farmers and other folk who are .wise, but not too wise. as the Eddas advise us to be. Thor is best known for wandering the world in search of adventure; usually found in the form of giants or other monsters to kill. He possesses tremendous strength and the hammer Mjolnir, which was made for him by the Dwarfs. Mjolnir is considered to be the Gods greatest treasure because it is sure protection from the forces of chaos. Using Mjolnir, Thor is a warrior figure, but he is less a professional warrior than a common man called upon to defend his land. He loves battle not for itself as do the berserkers of Odin, nor does he have a strong code of honor such as that of Tyr.in fact he chronically breaks with honor and kills giants whether they have the protection of .hospitality. or not. Thor is associated with thunder, and is also the God of rain and storms, but it.s important to note that he is not the God of destructive storms. Thor is nature as a benefit to man. The Jotunn are held to be the source of the destruction found in nature. Thor was the God of .everyman.. He was simple in purpose, strong, and free. He was most beloved of the freemen farmers who populated the Germanic lands.

Frey is a God of peace and fertility. If Thor is the God of the farmer, then Frey is the God of the crops themselves. His symbol is the priapus and his blessings were sought at planting and other important agricultural festivals. The word .frey. means .Lord. and it.s unsure if this is the Gods name or his title. He is also known as Ing. We do not known a great deal more about Frey as few myths have survived which give us any insight into his character. As much as he is a God of fertility, he is also a God of peace and Ing was said to have brought a Golden Age of peace and prosperity to old Denmark. Horses are held to be sacred to Frey, probably because of fertility connections. 2842

Goddesses

In general we know much less about how our ancestors worshipped the Goddesses than the Gods. Later Norse culture was very bound up with the vikings and it is likely that the Goddesses were deemphasized at this point. More importantly, virtually all the mythology we have today was recorded during the Christian period and Christian culture had little respect for women, least of all independent and strong women like those of Nordic society.

Freya is the most important of the Goddesses or at least that Goddess about which we known the most. She was the sister of Frey and along with him was sent to live with the Aesir in order to seal a peace agreement. Freya is a Goddess with two distinct sides to her. First, she is the Goddess of love and beauty and second a Goddess of war who shares the battle-slain with Odin. Unlike our modern culture, the ancients saw no contradiction in this. She was also a sorceress who practiced the shamanic magick known as Seidhr, which she taught to Odin. Freya is the Goddess most often invoked by independent women. While she is a Goddess of beauty, she is not dependent on men as is the stereotype of so many love Goddesses, but is strong and fiercely independent. She is also known as the Great Dis and probably has connections to the family spirits known as the Disir. In many ways she is like Odin in that she is a Goddess of many functions which are not always obviously related. In modern Asatru, many groups have replaced Frey with Freya to stand with Odin and Thor on the altar.

Frigg is a most misunderstood Goddess. She is the wife of Odin and many people are too willing to let her be known simply as that. However, the old Norse had a much different idea of the place of women and of marriage in general. While marriages for love were certainly known, marriage was also a business and social arrangement and there were important duties for a wife. These were symbolized by a set of keys which hung at the belt of all .goodwives.. This symbolized that the home was under the control of the woman of the house, who was equal to her husband. Today we think these duties as very minor, but a thousand years ago they were far from trivial. Up until this century most of Europe lived in extended families. A house, especially a hall of a warrior, was not merely a small building with a nuclear family, but an entire settlement with outbuildings, servants, slaves, and an entire clan. The wife of the house was in charge of stores and trading with other clans. It was she that saw to the upkeep of the farm, the balancing of the books, and even to the farming itself if her husband was away trading or making war. It was as much a job of managing a business as it was being a .wife.. For these reasons Frigg is still very important and can easily be invoked beyond the home. She would, for example, be a natural patron for someone who owned a business. Frigg also shares a lot of characteristics with her husband. She is the only other God who is allowed to sit in Odin.s seat from which can be seen all that goes on in the nine worlds. It is said that she knows the future, but remains silent, which is entirely in keeping with the way women of the time exercised their power: namely indirectly. While in a better world this might not be necessary, it is still an important tool for women who must exist in a world where men are sometimes threatened by them. While Freya is a Goddess who acts independent of .traditional. roles, Frigg is a Goddess who works within those roles, but still maintains her power and independence. 2843

Other Gods

There are of course many other Gods and Goddesses. Some of these have important places in the myths, while some others are mentioned only once along with their function.

Loki

The most perplexing God of Asgard is Loki. He was probably originally a fire God, but he is best known as the troublemaker of Asgard. In various minor scrapes Loki arranges to get the Gods into trouble, usually by giving away their treasures and then arranging to return them. This is very much in the traditional role of a trickster, who keeps things interesting by causing trouble. However, it.s sometimes difficult to see Loki merely as a trickster because his actions are sometimes simply too evil to be ignored. Balder was the most beautiful and beloved of the Gods and a pledge was extracted from all the things in the world that they would not harm him. The sole exception to this was the mistletoe which was deemed too tiny to be a threat. Amused by his invulnerability, the Gods took turns throwing objects at Balder, which of course had no effect on him. Loki took the blind God Hod and put a spring of mistletoe in his hands and guided him to throw it. The dart pierced Balder.s breast and he died. Later a deal was arranged wherein Balder would be allowed to return to life if all the creatures of the world would weep for him. Only one refused, an ogress who said she cared not a whit for Balder when he was alive and thought him just as well off dead. The ogress is believed to have been Loki in disguise. For these actions Loki was chained beneath the earth and it was arranged that venom would drip upon him in punishment that would last until the end of the world. With the death of Balder, Loki goes beyond the level of trickster and becomes a truly evil figure. It is known that when Ragnarok comes, Loki will lead the legions of chaos against the Aesir and bring about the end of the world.

Indeed Loki.s actions certainly do seem harsh, but they are entirely in keeping with the Norse way of looking at things. One of the functions of a trickster God is to keep things going. The trickster causes trouble so that people may evolve, for nothing brings about ingenuity like need. The Norse did not believe anything was eternal. The Gods were mortal and only maintained their youth through the magick of Idunna.s apples. In the end they would die in the battle of Ragnarok which would destroy the world. Balder.s invulnerability was not natural. As the Edda says .Cattle die, and men die, and you too shall die.... It was deemed much more wise and valiant by the Norse to live up to one.s fate than to try to avoid it. Likewise to return from the dead would be equally wrong. It.s against nature for something to be impervious to harm or for the dead to return to life. Loki was merely acting as the agent of nature to return things to their normal and correct course. It was not an act of evil, but an intervention to stop an evil against the natural order. Likewise Ragnarok must come. It is in the nature of the world to be destroyed and then be reborn. Loki is merely acting as an agent of fate: exactly the function which a trickster is supposed to perform.

On the other hand, as far as we know Loki was not worshipped, at least not in the same way as the other Gods were. Recognition of his action and his place in the universe is essential, but Gods of this type are 2844

seldom welcome. It is .fashionable. today to laugh at trickster Gods and see them as a sort of jester figure, but we must not forget that their nature is much darker than this even when it does serve a purpose. Change is important, but nothing changes the world faster and more thoroughly than war.

Tyr

While seldom reckoned today among the most popular of the Gods, Tyr is extremely important. He is the God of battle, of justice, and (secondary to Odin) of Kingship. The most important myth concerning Tyr shows both his bravery and honor. He gave his hand as surety to the Fenris Wolf that no trickery was involved in the Gods binding of him. When the fetter in fact did bind the wolf, Tyr lost his hand. The honor and reliance on ones word is often overlooked in this myth in favor of an interpretation of self sacrifice. However, throughout the myths various deals are made and the Aesir easily get out of them. It.s likely that Tyr could have escaped his fate as well, but one.s word is one.s word and thus Tyr lost his hand. Tyr was held to be the God of the Thing or assembly. While the ancient Norse were not truly democratic and in fact held slaves, within the noble class all were reckoned to be roughly equal. The Thing was a place where the landholders would meet for trade and to iron out disputes among them, in the hope of avoiding feuds. Tyr was originally the chieftain of the Aesir and the God of Kingship, but he has been gradually supplanted by Odin, especially during the Viking Age. It is likely this was because of Tyr.s strong sense of honor and justice. For raiding and pillaging, Odin, the God of the berserker rage, was a much better patron than Tyr, the God of honorable battle. This is an important thing to note about Northern religion: it is extremely adaptable. There are not hard and fast rules about who is what and while the nature of the Gods cannot be changed they are more than happy to have the aspects most important to their worshippers emphasized. Just as a person uses different skills and .becomes a different person. when they move or change jobs, so the Gods too have adapted to new climates and needs.

Baldr

While we only know the myth of Balder.s death, it is clear that he was a God of some importance. Unfortunately, modern writers, coming from a Christian background, have tried to turn Balder into a Christ figure. Balder was a God of beauty and goodness, but his name also translates as .warrior.. It is a mistake to turn him into a .Norse Jesus.. The mere fact that he died and will return after Ragnarok is not enough for this equation. Another interpretation of Balder is that of the dying and resurrected God of the Sun. This also seems a mistake, as Balder does not return from the land of death. It makes a poor symbol to honor Balder on solar holidays, lest the sun not return! The remaining major interpretation of Balder is as a God of mystic initiation. While this fits to some extent, we unfortunately no longer know. The equation with Christ has wiped out a great deal of lore about Balder and we are left to rediscover his place in our modern practice.

Minor Gods

Of the other important Gods, Heimdall is the guardian of Asgard. He, 2845

as Rig, is also one of the Gods who fathered mankind. Njord is the God of sailing and sailors. Unless one travels on the sea, he is probably of little importance to you, but if one does sail, he is your natural patron. If Njord is the God of sailing and of man.s use of the sea, then Aegir is the God of the sea itself. He is married to Ran who takes drowned sailors to her home after their death. Aegir is considered to be the greatest of brewers, and our kindred honors him in a special holiday due to the importance of mead in our modern religion. Bragi is a much overlooked God who is the patron of taletellers and bards. Other Gods more or less overlooked in the myths include Forseti, who renders the best judgments, Ull, a God of hunting who is the male counter to Skadi, Vithar, the son of Thor who is as strong as his father, Vali, Odin.s son who will avenge his fathers death at Ragnarok, and Hod, the blind God who was led to slay Balder.

While we might say that certain Gods are more important than others, this is in many ways not accurate. We would be better served to say that some are more popular. The Norse concept of the relationship between men and Gods was one of friendship. A man would honor all the Gods as worthy and existent, but would usually find one as his special patron. It is not surprising, considering this, that Thor is the most popular of Gods. If the average person was searching for a God very much like himself, Thor would be the obvious choice. Likewise, a God such as Njord would have been extremely important to sailors and fishermen, but would have been almost completely unimportant as a patron to inlanders. The less well known Gods are just as powerful as their more well known contemporaries, they merely have power over a less well known aspect of life.

There are also many Goddesses other than Frigg and Freya, but we know very little of them. Eir was said to be the greatest of healers, and is for this reason very important. There is no healer God as the ancients held that medicine was a craft for women and not for men, but modern male healers should certainly invoke her. While Skadi has a very small part in the myths, many modern Asafolk find her a compelling figure. She is the snow-shoe Goddess, who travels in the isolated mountains hunting with her bow. She is married to Njord, but they are separated as Njord can.t abide the mountains, and Skadi can.t sleep in Njord.s hall where she is kept awake by the pounding of the sea. She is an excellent role model for women who work alone and who are independently minded. Oaths are sworn to the Goddess Var, but little else is known of her. Lofn might some day be of importance to you, she is known to bring together lovers who are kept apart by circumstance.

I have merely touched upon the Gods here. It is important for everyone who would practice the religion of the North to get to know the myths and the Gods. An appendix is included which outlines various sources for more information.

Elves & Other Spirits

The world of ancient Paganism was hardly limited to the worship of the Gods. There are various other beings who were honored, and .Elf worship. was often the hardest part of Paganism for Christians to destroy. It was easy enough to substitute one God for another, but it 2846

was quite another to tell the common people that the elves which brought fertility to the land were not real!

In the various folktales and sagas we find very little which would lead us to a concrete system of what spirit was responsible for exactly what. We are sure of the place of the Valkyries, who were responsible for bringing the slain to Valhalla, and also for choosing who in battle would die. They seem, judging by their actions, to be supernatural beings of some type. However, Valkyries appear in various places as very human figures and their exact nature is difficult to determine. Sigrdrifa was a Valkyrie who was cursed by Odin because she refused to bring victory in battle to those whom he had chosen. Her punishment was to be married to a mortal, and the implication is clear that this would end her days as a Valkyrie. It.s equally clear that she has great knowledge of the runes as she tutors Sigurd after he awakens her. In most respects she seems to be a normal human woman, although a very wise and independent one with great powers. Elsewhere, Voland and his brothers are said to have found three Valkyries sunning themselves without their swan-coats. When the brothers steal their feather-coats and hide them, the Valkyries again appear as otherwise normal women. This does not seem entirely in keeping with a supernatural origin, and it.s possible that some kind of magickal order of Priestesses has become confused over time with the supernatural beings we know as Valkyries. The swan-coat seems very similar in description to Freya.s falcon-coat and the entire issue may be something related to the practice of seidhr. As far as we know, the Valkyrie were not worshipped as such, but were considered more the messengers of Odin. They also serve the mead at Valhalla, and because of this whoever pours the mead into the Horn at Blot or Sumbel is today known as .the Valkyrie..

The other spirits whose place seems fairly clear are the Disir. These are spirits who are intimately linked with a family. There is also some indication that they are linked with the land, but this would be in keeping with the old ways. We forget sometimes that many landowners in Europe have been living in the same place since before this continent was discovered. The land becomes an intimate part of the family and its identity, so it is natural that family spirits would also oversee the family land. Disir inevitably are seen as women who appear at times of great trouble or change. They are somehow linked to the family bloodline, and seem most closely linked to the clanchief. There is one scene in one saga where a spirit, apparently a Dis, is passed on from one person to another who are not blood relations. However, these two friends are closer than brothers, so while the link is apparently not genetic, it is definitely familial. We know the family Disir were honored with blots at the Winter Nights and that they have great power to aid their family. As far as their origin, it.s possible that they are ancestral in origin. They may be ancestors whose power was so great that they were able to continue to see to their clan. Or it.s possible that the Disir are the collective spirit of the family ancestors. Freya is called the great Dis and there may be some linkage here to her position as a seidhrwoman. We know from the sagas that Seidhr was involved with talking to various spirits (including the dead) and its possible that this is the source of Freya.s name. It is also possible that she performed much the same function as a Dis to her tribe the Vanir.

Closely linked to the idea of the Disir is the Fylgia. These spirits 2847

are attached to an individual person in much the same way that the Disir are associated with a family. Fylgia usually appear either as animals or as beautiful women. They correspond to the .fetch,. .totem,. or .power-animal. in other cultures. Most of the time the fylgia remains hidden and absent, it is only with truly great or powerful persons that the fylgia becomes known. They may have something to do with Seidhr as well, because many sagas offer evidence of spirit travel in the shape of animals. This corresponds exactly to notions of shamanism found in other cultures.

The remaining spirits include Alvar or elves, Dokkalvar or dark elves or Dwarfs, kobolds, and landvaettir. While some have defined one being as doing one thing and another serving a different function, I.m not inclined to draw very sharp distinctions between these various creatures. They all seem .elfish. in origin, and there seems to me to be no pattern of associating one name with a specific function. We know that various landvaettir or land spirits were honored with blots. We also know that Frey is the lord of Alfheim, one of the nine worlds where the alvar are said to live.

Of all the remaining spirits, the dwarfs are the most consistent in description. We know that the dwarfs are cunning and misanthropic in character and incredible smiths, capable of creating magickal objects so valuable they are considered the greatest treasures of Asgard. Thor.s hammer Mjolnir, Freya.s necklace Brisingamen, and Sif.s golden hair are all creations of the dwarfs. They live beneath the earth and have little to do with mankind or the Gods unless one seeks them out. What place they had in the religion we no longer know. It would seem wise to invoke them as spirits of the forge, but I can think of little other reason to disturb them.

Elves are the most difficult magickal race to pin down. Mythological sources tell us that the Alvar or light elves live in Alfheim where Frey is their Lord. However, we also have the enduring belief in folklore of the elves as faery-folk: beings associated with the natural world. These two conceptions of elves might still be linked, however, as Alfheim is known to be a place of incredible natural beauty, and Frey, their leader, is an agricultural deity. To further confuse this issue, Norse folklore has a strong belief in the Landvaettir, or land spirits who may fit into either or both of these categories. I.m inclined to lump them all together as similar beings that we simply don.t know enough about to tell apart. What is important is that Asatru, like all Pagan religions, honors the natural world and the earth very deeply. Whether one calls the spirits of the land as the elves, the faeries, or the landvaettir, or uses all of these terms interchangably, respect is all important. Asatru is known for being one of the most politically .conservative. of the modern Pagan religions, but you.ll find few of us who aren.t staunch environmentalists.

One of the most important spirits to honor is the house-spirit. Folklore is also filled with stories of various spirits variously called faeries, elves, kobolds, brownies, tom-tin, etc who inhabit a house and see to its proper conduct. In the usual form of the tale, they offer to perform some housekeeping functions, but eventually turn on the owners of the house when they are insulted by overpayment. We don.t have any concrete evidence for how our ancestors honored these beings, but this is not surprising because such a thing would not be a 2848

public observance and it.s unlikely it would be recorded in the sagas or Eddas. Folklore indicates that such beings should be honored with a simple bowl of milk or perhaps beer, but no more.

In general folklore does not paint the various elves and spirits as particularly benevolent figures. With the exception of house spirits, who as spirits of a manmade object are bound to us on some level, they seem most interested in staying out of the dealings of mankind. There are numerous stories of people who spy upon elf women and force them to become their brides. Inevitably the women are unhappy and eventually escape, leaving their husbands devastated. There are also numerous stories of spirits who haunt the woods and who will drag wayward travelers into rivers to drown or to some other untimely death. When people do have dealings with the elves these beings seem to operate on an entirely different set of expectations than we do. Most of us would be gratified by the gift of a .bonus. from our employer, yet time and time again in folklore this is the easiest way to anger a house spirit. We know that elves were honored with blots, but it.s just as possible that these ceremonies were made in propitiation to them rather than in kinship as are our blots made with the Gods. We suggest caution in dealing with beings with a set of values so foreign from our own. They should be approached in the same way one would approach a person from a country whose ways are very different.

In general, we.re also very reticent to make decisions about classifying the various .other peoples.. It would be very easy to draw lines and place certain spirits into little boxes which label their function, but that seems overly mechanical and of little utility. Elves and other .wights. are not human, and it might be too much to try to classify them in other than subjective terms. It.s probably best to simply make your intent clear, experiment, and use the terms which work for you, remembering only to be true to the sources.

Demi-Gods

There are a whole classification of Gods which are not truly part of the Aesir, Vanir, or even the Jotunn. Wayland the Smith is the best example of this that we can offer. Wayland, called Volund in the Norse version, is the greatest of smiths, but it.s clear in the mythology that he was more or less a human man. The myth tells of how he lost his wife and was enslaved by a human King. While his powers allow him to outwit and take vengeance on the king, it.s clear throughout that he.s not on the level of a Thor or an Odin. What one does about these demi-Gods or local Gods is a good question. I see nothing wrong with pouring a blot in their honor and dealing with them as you would any other God or Goddess. On the other hand, they are not part of the Aesir and I think it might be disrespectful to honor them with the Aesir or as part of a ceremony dedicated to the Aesir as they seem of a different nature.

Ancestor Worship:

Honoring ones ancestors was one of the most sacred duties of the Norsemen. One of the most important parts of greeting new people was the exchanging of personal lineages at sumbel. The worship of the Disir is closely linked to ancestor worship. However, it is difficult for modern day Pagans to seriously engage in ancestor worship. We are 2849

for the most part without a strong connection to our heritage, and even if we feel motivated we would probably need to skip at least a thousand years back to find ancestors who would not have been appalled by our Heathen beliefs. One substitution for ancestor worship in the modern Asatru movement has been the veneration of heros from the Sagas and legends of our people.

The manner of how we honor ancestors is also somewhat troubling. I reserve the blot ritual to Gods and other powers, and I.m not sure if it.s appropriate to pour a blot to an ancestor, no matter how important he was. It.s touchy when you are honoring someone that you knew was a mortal. I think the most important part of ancestor worship is remembering, and the sumbel seems the most important part of that.

While we discuss ancestry, I must mention that some modern Asatru groups, in part because of holdovers from 19th century cultural movements, have placed a great deal of emphasis on ancestry in terms of race. Many have held that Asatru was a religion for whites or Northern Europeans only. In my not particularly humble opinion, this is pure idiocy. The basic argument for this is that people of other cultures do not share the same background and values. This is certainly true, but the key word in my opinion is culture, and all Americans by definition share a culture. Also, while I admit I would think it doubtful that people from outside of our own cultural heritage would be attracted greatly to Asatru, if they are it is for a reason and they should be welcomed and not shunned. It proves the worth of our religion and way of life that it is so strong that one would leave his own cultural path behind to take up ours.

As far as culture is concerned, the ancestry of the ancient North is alive and well in modern America. A thousand years ago settlers sailed to Iceland to avoid the growing influence of powerful kings and centralized government. This centralization of power was one of the things which Roman Christianity brought with it. Two hundred years ago we in America rebelled against our king for much the same reasons. Our culture is much more profoundly influenced by the Vikings than most would care to admit. Our law is based on English common law, which in turn has roots in Norman and Saxon law. (Both the Saxons and Normans were descended from Germanic tribes.) Our culture is based on many of the same ideas which the Northmen held dear: the importance of the individual and the belief that individual rights outweighed collective rights. Thus, it is my assertion that we are all descended, at least in part, spiritually from the ancient Norse.

The Jotunn

The Jotunn or giants are the sworn enemies of the Gods. While the Aesir represent order and the Vanir represent the supportive powers of nature, the Jotunn represent chaos and the power of nature to destroy man and act independent of humankind. In the end, it is the Jotunn who will fight the Gods at Ragnarok and bring about the destruction of the world.

In essence despite being called Giants or Ogres, the Jotunn are Gods just as much as the Aesir or Vanir. In many cases they correspond very closely to the Fomoire in Celtic mythology. Most simply put, the Jotunn are the Gods of all those things which man has no control over. 2850

The Vanir are the Gods of the growing crops, the Jotunn are the Gods of the river which floods and washes away those crops or the tornado which destroys your entire farm. This is why they are frightening and this is why we hold them to be evil.

The Jotunn are not worshipped in modern Asatru, but there is some evidence that sacrifices were made to them in olden times. In this case, sacrifices were probably made .to them. rather than shared .with them. as was the case with the Vanir and Aesir. It would be inappropriate to embrace them as friends and brothers in the way we embrace our Gods. One doesn.t embrace the hurricane or the wildfire; it is insanity to do so. However, we must also remember that fact that we see their actions as bad, they are not inherently evil. The storm destroys the crops, but it also brings cleansing and renewal. We humans are only one species on this planet and in the end we are both expendable and irrelevant to nature. This is the manner in which the Jotunn act, and it is not surprising that we see this as evil.

However, one must also take into account the premonitions of Ragnarok recorded in the eddas. If the Jotunn are merely amoral, why are they the sworn enemy of the Aesir and why will they bring about the end of the world? It.s possible that Jotunn was more of a catch-all term for dangerous Gods rather than a reference to a specific family. (It is the case in many languages that there is one word for people that speak the language, usually translating as .people,. and another term for those persons of other cultures and tribes.) The dangerous forces of nature are .Jotunn. because we cannot control them, but there are other forces, principally those of chaos, that are considered .Jotunn. as well.

There is abundant evidence for this in the Eddas. Various Jotunn are seen to marry into the Aesir without a great deal of trouble from the Gods, but at other times the mere sight of one throws Thor into a rage. The obvious conclusion is that they are more than one specific race of deities. The destructive powers of nature were tolerated to some extent, and often married into the Aesir bringing them more under control. However, other .outlander. Gods were completely destructive to the Aesir (and thus mankind) and the Gods only thought for them was death.

The Religious Structure of Asatru

The ancients, for the most part, did not have an organized system of Temples or churches in the way that our society does today. Religion was a very personal affair, mostly between the Gods and their worshippers. If there was a formalized temple or perhaps a grove that was dedicated to the Gods and tended as a temple it was most likely built by a wealthy landowner and dedicated to his or her patron God. Such a person would then, usually, become the Gothi (Priest) or Gythia (Priestess) of the temple. Such temples were generally maintained by the family after the builders death, the title being more or less inherited by whomever was lord over the land.

Today most Asatru groups are similarly unstructured. This has been a problem because there is little in the way of religious education other than in books such as this one and personal research. While this sort of learning is fine, there are always some things left out 2851

and I.m sure that mine will be no exception. There are a few groups who are attempting to initiate training programs and present sets of standards for people who would declare themselves to be Gothi or Gythia, but these groups have unfortunately been somewhat inflexible and dogmatic, seeming more interested in creating hierarchies than with service to the Folk or Gods.

Gothi is a honorary title only. It does not mark any administrative power or rank within Asatru. One would probably not call oneself Gothi unless one had some experience of deity and had led many rituals, but as it entails power over no one and it is up to no one to comment on ones qualifications or abilities. Similarly there is no need for someone to be a Gothi or to have access to one in order to practice our faith. While the more experienced might get more things .right. in the ritual, this is purely subjective and if your heart is true to the Gods this is enough.

Most persons who were given the title Gothi in the old days were dedicated to a single God. The title most often formed their last name: Thorolf Thorsgothi for example. This dedication to a God or Goddess was usually part of one.s family heritage and was passed down to your children. While there is no compelling reason why one cannot act as Priest to the entire community of Gods and Goddesses, it is most common for one to be dedicated to a single deity. A kindred may have persons who are each dedicated to a different deity, or it may orient itself towards a single deity as did families in the Sagas.

The most basic unit of Asatru religious worship is the hearth or homestead. This is nothing more than it sounds like: a household of Asafolk who worship the old Gods and Goddesses. Several individuals or hearths may group themselves into a .kindred,. which is a term that has many meanings to many different groups. Some kindreds have many members and function like mainstream churches, others are more familylike and attempt to hold to their privacy. The place of a kindred is more or less analogous to a clan or small tribal group. A kindred is made up of people you are familiar with and with whom you meet in person and in it.s best sense it.s an organic grouping, however it.s not the same sort of bonding that one would find in a single family or even in an extremely close knit group of friends. In a true Pagan society, the kindred would be found on the level of a farmstead or small village.

The ritual blots are most commonly done on the level of the kindred, or in meetings where more than one kindred comes together. The rituals of a Hearth might be less formalized and more .homey. in atmosphere. The blot ritual is based on a religious observance that was part of the official public aspect of ancient Asatru, and its likely that there were many other private rituals that would not necessarily be appropriate for a kindred to take part in together. For example, a kindred might not honor the individual family Dis or the house-spirits unless all members of the kindred lived together or were tied by blood as well as companionship.

Most persons will want to join or found a kindred in their area, however, before one runs out and begins to solicit people, you should think about what you are doing. The very name of our groupings, .kindred,. implies a great deal more than does membership in a church. Today we are accustomed to religious institutions that are more or 2852

less anonymous and sterile. A kindred should not be this way. While we must be open to all, we need not act as if we were a public facility with no more intimacy than a department store. It is best to start small and gather people as they come to you. Once you are established, get involved in the local Pagan community if you are not already. Attend a few events of the local Leif Erikson society or the Sons of Norway. Open one of your blots to the public and take note of people who are attracted to Asatru. A kindred is something which should form organically and cannot be pushed. On the other hand, Asatru is not a secret religion or one open only to .initiates. as many Neo-Pagan faiths are. We must be open to outsiders who are truly interested. I am just cautioning against throwing people into a kindred because they are available or it is the only group around or they are too polite to say no. A roommate of mine related to me a conversation he had with another person at an Asatru gathering. The person remarked that .this is all very nice, but when do you think Joe will get tired of this stuff.. My roommate being a seriously committed Heathen straightened him out. The person in question was just a friend of Joe.s who went to Pagan events because of Joe.s interest. He assumed that the rest of the group was .humoring Joe. just as he was. The moral of this story is that if people are not interested, there.s nothing you can do about it. We.re not the Christians who want anybody and everybody to join our faith, and we should pay just as much attention to dissuading the dabblers and the kooks as we do to attracting those who truly do have the love of the Old Gods in their hearts.

As to what makes one a Gothi, the requirements would vary from group to group. Some might have written criteria, while others might leave it up to the persons heart. Certainly a Gothi is one who has a long term relationship with the Gods and Goddesses. One does not, for example, simply read this book and then proclaim oneself Gothi! (I am writing this book and don.t consider myself to be a Gothi.) A competent Gothi should have studied the Eddas and Sagas and know the history of our religion. He or she should also know a bit about the runes, and the other mysteries of our tradition. One should also note that this is a public office and the Gothi of old had responsibilities as leaders of the community. Most importantly one must be sincerely dedicated. There.s no push to move to a .higher. level of the Priesthood as there are in religions or magickal orders with .degree systems. and if you do not feel compelled to take on the responsibilities of being a Gothi or Gythia, there is no need for you to and much to say that you should not.

The Values of Asatru

One of the basic functions of a religion is to offer a set of values on which mankind is to base it's actions. This, sadly, is one area where Paganism has often failed. The cult of anti-values has held sway, taking moral relativism to extremes perhaps even farther from common sense than fundamentalist moral legalism, even to the point where I have heard rape, murder, and genocide defended on the basis of "cultural differences."

However, values remain important. All one needs to do is look at the morning paper to see the results of a society that has in many ways embraced the cult of anti-values. Thievery, murder, and plunder exist 2853

in our cities to extents which would have appalled our ancestors.no matter how many times they went a' Viking. While this is hardly what the Pagans who have embraced the cult of anti-values had in mind, it is to my belief a natural outgrowth of the same basic philosophical concept. The chaos in our country is the dark shadow of the modern rejection of moral legalism. What should have been an evolution from a legalistic moral/religious culture to one of flexible honor based values and self-responsibility has instead become a morass of chaos and immorality. The lesson we should all learn is that while there is no definitive list of sins; right and wrong still exist.

As usual Asatru offers a sensible solution. Our faith deals not in legalisms and rules nor in unchecked chaos and relativism. We instead acknowledge the existence of right and wrong, good and evil, but we deal with actions according to basic philosophical concepts that are applied by the keen intellect of Odin, the simple common sense of Thor, and the solid honor of Tyr.the gifts of the Gods to us.

Asatru posits that the basic place of moral judgment is within the human heart and mind. We as human beings with the gift of intelligence are sensible and responsible enough to determine right from wrong and act accordingly. The Gods teach us through the examples of their lives, as chronicled in the Eddas, and through various pieces such as the Havamal which directly offer us advice. In the modern history of our faith, various Asatru organizations have outlined simple sets of values which they hold up as simple guidelines on how to live ones life.

The Odinic Rite (the major Asatru group in England) has one of the most cohesive and sensible of all those we've seen and this set has been adopted by the Raven Kindred as an "official" statement of our beliefs. We do this not only as a moral guide for our members, but also to say to the world what it is that we stand for.our good name in the community being important to us. Finally, this list is used when someone formally joins the Raven Kindred and we hold a sumble and toast the 9 virtues to the new member in the hope that they will apply them to their life.

The Odinic Rite lists the 9 Noble Virtues as Courage, Truth, Honor, Fidelity, Discipline, Hospitality, Industriousness, Self-Reliance, and Perseverance.

It would be hard to get much argument on any of these values from anyone. They simply and briefly encapsulate the broad wisdom of our Gods and ancestors.

Courage

In virtually every statement of values applied to Asatru, Courage is listed first. As Stephen McNallen has said, courage and bravery are perhaps the values which the Vikings are best known for. However, despite our history, few of us face such turmoil as a literal battle for ones life. In fact, I believe it might be easier to manifest courage in such a situation than to do so in the many smaller day to day occurrences in which courage is called for.

The most common of these occurrences for modern Pagans, is the courage to acknowledge and live ones beliefs. It is also, sadly, the one that 2854

we most often fail at. While we may often be full of the type of courage that would lead us to face a shield wall, many of us quake at the thought of the topic of religion coming up at the office or a friend asking what church we attend. We won't offer easy answers, but we ask this: if you toast the courage of your ancestors to fight and die for what they believed in, can you trade away your religious identity for a higher salary or social acceptance?

In an essay on values there is also the question of moral courage. The way of Tyr is difficult.to lose ones hand for ones beliefs.but, Tyr thought the price worth paying. In a million ways modern society challenges our values, not just as Asatruar who are estranged from mainstream religious practice, but for religious people in an increasingly not just secular, but anti-religious culture. Values are also not in favor in modern society. Breaking or getting around the rules is encouraged to get ahead. Living honorably is simply too inconvenient. I think most people, Asatru or otherwise, find this repugnant, but the only way to change it is to have the courage to refuse to take part in it.

Truth

The second virtue, that of Truth, is the one that most led our kindred to embrace the Odinic Rite's statement of values as our own. Early in our discussions, we decided that no matter what values we chose to hold out as our own, truth must be among them. It is a word that holds so much in its definition, and includes such a wide variety of moral and philosophical beliefs that we were all drawn to it as a simple statement of what we stood for.

At least one of the reasons we wanted to adopt it was the simple issue of honesty. As Bill Dwinnels said at a recent sumbel while toasting truth and honesty: if you don't want people to know about something, don't do it. Truth, in the sense of honesty, is essential to personal honor and also to any system or morality that is not based on rigid legalism. If one is to uphold an honor code, one must be brutally honest with oneself and with others.

Truth is also the Truth that comes with a capital T.the kind of Truth that one talks about in terms of religion or morality. It's common to talk of different peoples having different "truths," but it's equally important to remember that while we acknowledge that each person or people has their own belief as to what Truth is or where to find it, there finally is a single Truth. This is not the Truth as we believe it, but ultimate Truth. While we may respect other people's .truths. and seek our own, we must never forget our search for The Truth. Like the Holy Grail of Christian legend, it may never be ours to reach, but when we cease to search we perish.

Honor

Honor is the basis for the entire Asatru moral rationale. If anything comes out in the Eddas and Sagas it is that without honor we are nothing. We remember two types of peoples from ancient times: those whose honor was so clean that they shine as examples to us and those who were so without honor that their names are cursed a thousand years after they lived. Good Asatruar should always strive to be among the former. 2855

However, honor is not mere reputation. Honor is an internal force whose outward manifestation is reputation. Internal honor is the sacred moral compass that each Asatruar and God should hold dear. It is the inner dwelling at peace which comes from living in accordance with ones beliefs and with ones knowledge of the Truth of what one is doing. It is something deeply personal and heartfelt, almost akin to an emotion. It's a .knowing. that what one is doing is right and decent and correct.

In many ways while the most important of all the virtues it is also the most ephemeral in terms of description. It is all the other virtues rolled together and then still more. The best way I have found to describe honor is that if you are truly living with honor, you will have no regrets about what you have done with your life.

Fidelity

Fidelity is a word that is far too often defined by it's narrow use in terms of marital fidelity. By the dictionary it simply means being faithful to someone or something. In marriage this means being true to ones vows and partner, and this has been narrowly defined as limiting ones sexual experience to ones spouse. While I have found this to be great practical advice, many treat fidelity as if there were no other ways in which one could be faithful or unfaithful.

For we Asatruar fidelity is most important in terms of our faith and troth to the Gods. We must remain true to the Aesir and Vanir and to our kinsmen. Like marriage, Profession (the rite in which one enters the Asatru faith, similar to Christian confirmation or Wiccan initiation) is a sacred bond between two parties; in this case an Asatruar and the Gods. In order for such a relationship to work, both must be honest and faithful to each other.

Asatru, although currently being reborn, is at its roots a folk religion and we also uphold the value of fidelity to the ways of our ancestors. This is why historical research is so important to the Asatru-folk: it is the rediscovering of our ancient ways and our readoption of them.

Discipline

In any discussion of the values of Asatru, discipline is best described as self-discipline. It is the exercise of personal will that upholds honor and the other virtues and translates impulse into action. If one is to be able to reject moral legalism for a system of internal honor, one must be willing to exercise the self-discipline necessary to make it work. Going back to my earlier criticism of society, if one rejects legalism, one must be willing to control ones own actions. Without self-discipline, we have the mess we currently see in our culture.

Looking at discipline in terms of fidelity, we see a close connection. Many Pagans go from faith to faith, system to system, path to path. Asatruar are much less likely to do this. The discipline of keeping faith with our Gods and the ways of our ancestors is part of our modern practice. In this way, we limit ourselves in some ways, but we gain much more in others.

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Hospitality

Hospitality is simply one of the strongest core values at the heart of virtually every ancient human civilization. In a community/folk religion such as our own, it is the virtue that upholds our social fabric. In ancient times it was essential that when a traveler went into the world he could find some sort of shelter and welcome for the night. In modern times it is just as essential that a traveler find friendship and safety.

In our modern Asatru community, we need to treat each other with respect and act together for the good of our community as a whole. This functions most solidly on the level of the kindred or hearth where nonfamilial members become extremely close and look out for each other. It can mean hospitality in the old sense of taking in people, which we've done, but in modern times it's more likely to mean loaning someone a car or a bit of money when they need it (that's need, not want).

Part of hospitality is treating other people with respect and dignity. Many of our Gods are known to wander the world and stop in at people's houses, testing their hospitality and generosity. The virtue of hospitality means seeing people as if they were all individuals with self-respect and importance. Or perhaps from time to time, they are literally the Gods in human form. This has profound implications for social action in our religion. Our response to societal problems such as poverty (that's poverty folks, not laziness) is in many ways our modern reaction to this ancient virtue.

In terms of our modern community as a whole, I see hospitality in terms of frontier "barn raisings" where a whole community would come together and pool their resources. This doesn't mean we have to forget differences, but we must put them aside for those who are of our Folk, and work for our common good.

Industriousness

Modern Asatruar must be industrious in their actions. We need to work hard if we are going to achieve our goals. There is so much for us to do. We've set ourselves the task of restoring Asatru to it's former place as a mainstream faith and by doing so reinvigorating our society and culture. We can't do this by sitting on our virtues, we need to make them an active part of our behavior. Industry also refers to simple hard work in our daily vocations, done with care and pride.

Here's a few concrete examples. If you are reading this and don't have a kindred, why not? Stop reading now. Go and place ads in the appropriate local stores, get your name on the Ring of Troth, Wyrd Network, or Asatru Alliance networking lists, and with other Pagan groups. Put on a workshop. Ok, now you're back to reading and you don't agree with what I'm saying here? Well, be industrious! Write your own articles and arguments. Write a letter to the editor and suggest this material be banned.better that than passivity. Get the blood moving and go out and do it. That's how it gets done. The Gods do not favor the lazy.

The same holds true for our non-religious lives. As Asatruar we should offer a good example as industrious people who add to whatever 2857

we're involved in rather than take from it. We should be the ones the business we work in can't do without and the ones who always seem to be able to get things done. When people think of Asatru, they should think of people who are competent and who offer something to the world.

This doesn.t just apply to vocational work, but to the entire way we live our lives. It is just as much a mentality. The Vikings were vital people. They lived each day to its fullest and didn.t wring their hands in doubt or hesitation. We should put the same attitude forward in all that we do whether it is our usual vocation, devotion to the Gods, or leisure time.

Self Reliance

Industry brings us directly to the virtue of Self-Reliance, which is important both in practical and traditional terms. Going back to the general notion of this article, we are dealing with a form of morality that is largely self-imposed and thus requires self-reliance. We rely on ourselves to administer our own morality.

Traditionally, our folkways have always honored the ability of a man or woman to make their own way in the world and not to lean on others for their physical needs. This is one of the ways in which several virtues reinforce and support each other. Hospitality cannot function if people are not responsible enough to exercise discipline and take care of themselves. It's for those that strive and fail or need assistance that hospitality is intended, not for the idle who simply won't take care of themselves.

In terms of our relationships with the Gods, self-reliance is also very important. If we wish the Gods to offer us their blessings and gifts, we must make ourselves worthy of them.and the Gods are most pleased with someone who stands on their own two feet. This is one of the reasons for the Asatru .rule. that we do not kneel to the Gods during our ceremonies. By standing we acknowledge our relationship as striving and fulfilled people looking for comradeship and a relationship, rather than acting as scraelings looking for a handout from on high. It takes very little for a God to attract a follower, if worship simply means getting on the gravy train. We, as Asatruar, are people who can make our own way in the world, but who choose to seek a relationship with the Gods.

In mundane terms being self-reliant is a simple way to allow ourselves the ability to live as we wish to. In simple economic terms, if one has enough money in the bank one doesn't need to worry as much about being fired due to religious discrimination. We can look a bigot in the face and tell him just where he can put it. It's also nice to have something in the bank to lay down as a retainer on a good lawyer so we can take appropriate action.

On the other side of this is self-reliance in the sense of Henry David Thoreau, who advocated a simple lifestyle that freed one from the temptations of materialism. Again, here we are able to live as we wish with those things that are truly important. Religious people from all faiths have found that adjusting ones material desires to match one's ability to meet them leaves one open for a closer relationship with deity and a more fulfilling life. While our 2858

ancestors were great collectors of gold goodies, they didn.t lust for possessions in and of themselves, but for what they stood for and could do for them. In fact, the greatest thing that could be said of a Lord was that he was a good .Ring Giver..

Being self-reliant also means taking responsibility for ones life. It's not just about refusing a welfare check or not lobbying for a tax exemption, but also refusing to blame ones failures on religious intolerance, the patriarchy, or an unfair system. The system may, in fact, be unfair, but it's our own responsibility to deal with it.

In societal terms, we have become much too dependent on other people for our own good. As individuals we look to the government or to others to solve our problems and as a society we borrow billions from our descendants to pay for today's excesses. Most problems in this world could be solved if people just paid their own way as they went.

Perseverance

The final virtue is Perseverance which I think most appropriate because it is the one that we most need to keep in mind in our living of the other values. Our religion teaches us that the world is an imperfect place, and nothing comes easy. We need to continue to seek after that which we desire. In this imperfect world there are no free lunches or easy accomplishments.especially in the subjects we have set before ourselves. If we truly wish to build an Asatru community that people will hold up as an example of what committed people can do, then we must persevere through the hardships that building our religion is going to entail. We must be willing to continue on when we are pushed back. If one loses a job for ones religion, the answer is not to go back and hide, but to continue until one finds a vocation where one can more forward and live as an Asatruar should.

Finally we must persevere when we simply fail. If one's kindred falls apart because of internal strife, one should go back and start over. Pick up the pieces and continue on. If nobody had done this after the disintegration of the Asatru Free Assembly, this would probably never have been written. We must be willing to continue in the hard work of making our religion strong.not just when it is convenient and easy to do so, but when it gets hard, inconvenient, or just plain boring. To accomplish without striving is to do little, but to persevere and finally accomplish a hard fought goal brings great honor.

Appendices:

Essays, Raven Kindred Information, Sample Rituals & Networking Information

Hailing the Sun: A Sample Blot to honor Sunna at the Summer Solstice

This ritual would be ideally performed at sunrise on the day of the summer Solstice. If possible the folk should gather while it is still dark or even better, remain awake throughout the night in vigil. A secondary time would be at noon on the Solstice. This ritual should not be performed at night.

At any point in this ritual, within the realm of logic and dramatic flow, the parts marked as Gothi and Gythia may be shared among the 2859

folk. In addition, the parts are not necessarily sex specific, but the terminology is used as a convenience.

Set Up: An altar should be placed in the center and the folk should form a circle around it, leaving space in the center for the .action. to take place. For this ritual you will need some sort of mead or beer, a horn or chalice, an offering bowl, a hammer for consecrations, and a wheel of some sort, preferably a wagon wheel to symbolize the turning of the wheel of the year. Any reasonable tools may be substituted. The Wheel is placed on the ground near the altar or on the altar with candles around the rim (unlit).

Consecration of space

The Gothi goes to the center of the folk and forms the invocational position of the elhaz rune, both hands in the air at a rough 45. angle.

Gothi: We gather here to honor our sacred lady Sunna, who on this Solstice Morning, reaches her height of power. All hail Sunna!

All: Hail Sunna!

The Gythia takes the hammer and walks to each of the four corners and consecrates the space.

Gythia: Hammer, hallow and hold this holy stead, that it will be a fitting place for our worship of our sacred lady Sunna! Hammar, Helga ve thetta ok hindra alla illska!

Gythia returns hammer to altar and faces the altar.

Gythia: I consecrate and hallow this altar to the work of our sacred lady Sunna! Here on this Solstice morning may the might of the Gods be brought to our holy stead. May the warm light of Sunna heat our hearts and hold our spirits.

Gothi: Our holy lady watches and waits for the blot in her honor. Hail Sunna!

All: Hail Sunna!

(At this point it would be most appropriate for a song or reading to be performed. It should obviously be about Sunna or the sun or something appropriate to the day.)

Invocation

Gythia: Our lady Sunna is the light of knowledge, the warmth of love, and the heat of our passion. Let us spend a moment in silence, contemplating those things which she brings us.

Leave a few moments for silent prayers and meditation.

Gothi: Holy Sunna. Lady of the Sun. Light of the heavens. Ever pursued and ever free. We gather to greet and welcome you and offer you gifts on this day. We offer to you our prayers and love, our devotion and strength, our kinship and honor. 2960

All face the sun and form the elhaz posture.

All: Hail to thee Sunna, light of Har newly risen. She whose holy light shone upon our ancestors of old and she who.s light will shine upon our children. We give you hail and welcome. Fill our hearts on this Solstice morning with your warm rays that your fires may burn in our hearts throughout the year. Hail Sunna!

A few moments of silence are appropriate here.

Blot

Gothi: Now it is time to offer sacrifice to our holy lady.

Gythia takes horn and Gothi fills it with mead. Gythia holds horn above her head, in the direction of the sun.

Gythia: Here is our sacrifice, the essence of our love and spirit. We offer it to you as a token of our kinship and our love. As you drink of it, may your power fill this holy hlaut and feed our spirits.

Gythia drinks from the horn and it is then passed around the folk, each taking a drink, with the horn returning to the Gythia.

Gythia: Hail to thee Sunna!

Gythia pours remainder of horn into the offering bowl. Gythia and Gothi take the bowl and evergreen sprig and walk around the folk, sprinkling the mead to the four corners and on the folk. Finally they return to the center and sprinkle the wheel.

Gothi: Hail the sacred wheel of the sun. Now it is the longest day of the year and the sun is triumphant, but all changes and the wheel turns.

Gythia lights candles on the wheel and members of the folk take it up and parade it around the grounds. A song or chant would be appropriate at this time. .The sun burns, the wheel turns!. for example. Once the procession is done (this decision should be based on the subjective feelings of those involved and not planned out) the wheel should be returned to the altar.

Gothi & Gythia assume the invocation position

Gothi: Sacred Lady Sunna, Summer Sun now strongest. We thank you for your blessings of warmth and light. May you reign long.

All: Hail Sunna! Hail Sunna! Hail Sunna!

Libation

Gothi takes up the hlaut bowl.

Gothi: Now our rite is ended and the sacrifice is made. The wheel turns. To Sunna, to the Gods, to the Goddesses, and to Earth, mother of us all, we offer this holy mead, from the Gods to the Earth To us. From ourselves to the Earth to the Gods. Hail!

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Gothi pours contents of the hlaut bowl on the ground, possibly in the center of the wheel. If this ritual is done indoors, the libation should be poured outside afterwards. We usually trek outside immediately even if the ritual is an apartment. The physical action of pouring the libation is an important psychological trigger to both Gods and men that the ritual is over.

What Is The Raven Kindred?

The Raven Kindred is a non-incorporated religious organization dedicated to the worship and veneration of the ancient Nordic Gods and Goddesses and to the religion of Asatru. We are centered around the Worcester county area of Massachusetts and Southern Maryland/suburban D.C. areas, but have members in Western Massachusetts, the Boston area, and Connecticut. We welcome members from other areas, including contacts through correspondence.

The focus of the Raven Kindred is specifically the religion of Asatru. While we honor our Pagan relations in the Wiccan community, we are following a much different tradition. Our rituals are the blot or offering and the sumble. Also while we are primarily involved as a kindred in exoteric forms of worship, we have members who are interested in seidhr, rune magic, and other esoteric pursuits within the Nordic Tradition.

We practice a fairly conservative version of Asatru trying to keep close to our roots in the Asatru Free Assembly and Asatru Alliance including a tribalist sense of who we are as a Folk. However, we are also much more progressive in our social beliefs and politics and we welcome all persons regardless of ethnic origin, sexual preference, or political view. We hope to be a link between the Old and the New, holding to our dear values of Faith, Folk, and Family while discarding the prejudices that have held our religion back.

Our goals for the future are quite far-reaching. We support the movement to bring Asatru out of the shadows and to spread the Troth of the Gods to all who are their natural children. More immediately we intend to network with existing Asatru organizations, both local and national, while also setting up other chapters of the Raven Kindred and doing some networking on our own behalf.

Attendence at Raven Kindred rituals is essentially open, although we reserve the right to eject anyone who is disruptive as well as the right to hold observances that are open only to Professed Asatru or to Kindred Members. Full membership is available only to those who have Professed Asatru and place their membership in the Raven Kindred above other religious commitments. Decisions about the Raven Kindred are made by a majority vote by Full Members.

Currently the Raven Kindred holds a Blot on the first Saturday of each month in Sturbridge Massachusetts and Wheaton Maryland. We also gather at other seasonally appropriate times for Blots and other activities.

For more information on the Raven Kindred, Asatru, or our services please contact us at the following addresses:

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Raven Kindred Maryland/DC; 11160 Veirs Mill Rd L15-175; Wheaton MD 20902 Raven Kindred Massachusetts; P.O. Box 1137; Sturbridge MA 01566 Electronic mail may be sent via the internet to lstead@access.digex.net

Raven Kindred Ritual Outline

The Raven Kindred has developed a slightly different form of the Blot ritual which we use. This has come to pass because of a desire for more personal involvement as well as a smaller group of people than would be appropriate for a major blot.

The major change, outside of a few cosmetic differences, is that we have added a .mini sumbel. to the blot ritual in place of the sprinkling in which we offer three rounds of toasts: the first dedicated to the God or Goddess being honored and the remaining two to anything the participants deem appropriate which is not inimical to the purpose of the blot. (i.e. don.t toast the Jotnar during a ritual to Thor.)

Setting the mood: Chant to Odin, Vili, Ve

To begin each ritual we offer a three round chant of .Odin, Vili, Ve.. This serves two purposes. First we are linking ourselves to the Gods of creation and thus to the connections between Midgard and the Gods. Second and perhaps more appropriately it allows people to get themselves mentally prepared for the service.

Hammer Rite

We offer an invocation to Fire and Ice which are the central elements of the creation of the world. We ask that the place we are meeting be blessed and Holy for the coming of the Gods.

Statement of purpose

We far too often ignore this, but it.s a good idea to have the Gothi or Gythia who is presiding greet the participants and state something general about the purpose of the ritual. It need not be complicated .We gather together today to celebrate the Winter Nights as our ancestors did. To honor our ancestors, the Disir, and Freya the Great Dis and to renew our bonds as a family [kindred]..

General Prayer

At this point one of our members usually offers up a prayer to the Aesir and Vanir collectively to thank them for their bounty since the last time we met and to ask their blessings upon the kindred and its members.

Personal invocations

We reserve a time between the opening of the ritual and the blot ceremony for people to offer any prayers or other invocations they feel necessary. This is the time when we Profess new members of Asatru. Other activities done at this time have included a kindred member thanking Saga, the Goddess of wisdom, for her recent graduation 2863

from college.

Invoke deity of occasion

At this point we make a point to specifically invoke and honor the deity that we are bloting. We attempt to list as many names and or functions of the God as possible and this serves a dual purpose in reminding the attendees of who the God is and why we are honoring Him. This is, however, separate from the offering.

Meditation

At this point we like to remind ourselves why we are here and what the Gods mean to us. We sit and someone either offers a spoken meditation or more often reads a story from the mythology. While most of us enjoy the poetic edda, we usually use a modern prose version of the myth as it is easier to follow.

Offer/sanctify mead

The Gothi takes up the horn and his assistant (often called .The Valkyrie. by Asafolk) fills it with mead. The Gothi then steps to the altar and holds the horn aloft and asks the God to partake of it and charge it with his power.

Toast to the deity of occasion

This is when we begin to deviate substantially from the standard Asatru blot ritual. Beginning with the Gothi the horn is raised and a toast drunk to the God. The horn is then passed around to the Folk and a personal toast repeated. The only rule here is that the round is dedicated to the God invoked. Many times the toasts are personal thanksgiving or requests for aid or wisdom.

At the end of the round the remains of the horn (and there should be some) are poured into the blotbowl.

Remaining toasts

We then take two more rounds to toast whatever Gods, ancestors, and beings each person wishes. There is not necessarily any continuity from one person to the next. Brags or oaths are also appropriate at this time. Professions, other major oaths, and major works of thanksgiving or praise are usually done before the blot. The second and third toasts are usually reserved for small things.

Thank deity

Finally we always remember to thank the deity and ask for his continued blessings on the Folk present.

Oath Ring ceremony

Our kindred has a ceremony that affirms our dedication to each other, to the kindred, and to the Gods. Each full Professed and accepted Kindred member comes forward and takes hold of the oath ring. (We are blessed in having a 6. diameter brass oath ring made for us by a kindred member.) One person then recites a rede concerning itself with 2864

the symbol of a ring and something which connects us to the Gods, the Earth, and to each other.

I should repeat, only kindred Members participate in this. If you haven.t sworn on the oath ring, you don.t take part in the ceremony. We have enlarged this at public events to all Professed persons, but change the rede to remove references to the kindred.

Pour libation

Finally we leave the Hof and pour a libation on the physical earth, adjourning outside to do so if we are indoors. The blot hitting the ground signals that the ritual is truly over. When we are working indoors in a living room or other non-dedicated space I always make sure I am the first to return and extinguish candles, turn on electric lights, etc. This provides a good hint to people.s minds that the ritual is, in fact, over. If we had a dedicated space, the procession outside to pour the blot would also empty the Hof and we would adjourn to the feast rather than returning to the temple.

Raven Kindred Calendar

The Raven Kindred meets on the first weekend of each month and for the four major Norse holidays: Summer and Winter Finding (Spring & Fall Equinox), Summer Solstice, and Yule. Traditional festivals which have been moved to fit our monthly schedule have their traditional date in parenthesis. Festivals marked with a .*. are particular to the Raven Kindred. There are other holidays which our kindred does not meet to celebrate, but which are recognized by Asatru and celebrated on an individual or family basis.

Snowmoon/January

1st weekend . Frig.s Distaff . Celebration of Frigga and the home (Trad.1/2)

Horning/February

1st weekend . Disting . Celebration of Freya and the Disir (Trad. 2/14 )

Lenting/March

1st weekend . Founding of the World. Celebration of Odin, Vili, and Ve*

3/21 . Summer Finding - Celebration of the Goddess Ostara. Also a celebration of the Raven Kindred.s founding, Spring Equinox 1991.

Ostara/April

1st weekend . Alfarblot. Sacrifice to the elves and nature spirits (traditionally celebrated as part of Disting)

Merry-Moon/May

1st weekend . May Day/Walpurgis. Celebration of spring which we 2865

dedicate to Njord and Nerthus. (Trad. 5/1)

Fallow/June

1st weekend . Festival of Mead dedicated to Aegir and also to Bygvir and Beyla*

3/21 Summer Solstice . Dedicated to Sunna, Goddess of the Sun

Haymoon/July

1st weekend . Blot in honor of Baldr*

Harvest/August

1st weekend . Freyfaxi, first harvest and celebration of Frey and his horse (Trad. 8/1)

Shedding/September

1st weekend . Discovery of the Runes, celebration of Odin as the God of Wisdom (Odinic Rite holiday celebrated 8/25)

9/21 Winter Finding . Disirblot (Disirblot traditionally 10/13-10/15)

Hunting/October

1st weekend . Tyrblot, celebration of Justice and Honor. (Supreme Court session begins 1st Monday in October)*

Fogmoon/November

1st weekend . Einjerhar, celebration of war-dead and Ragnarok Dedicated to Odin and Freya (Trad. 11/11 . Armistice Day)

Wolfmoon/December

1st weekend . Winterblot, dedicated to Skadi and/or Ullr*

12/21 . Yule, multiday festival dedicated to Thor et al (Traditionally a festival lasting from the Mother Night 12/21 to New Years Day)

The Bylaws of The Raven Kindred of Asatru

I. Purpose

The Raven Kindred of Asatru is an unincorporated non-profit religious association dedicated to the worship of the Old Norse and Germanic Gods and the practice of the ancestral religion of Asatru.

II. Membership

A. Associate Membership in the Raven Kindred is open to all practitioners of Asatru. No benefits are implied or guaranteed by Associate Membership.

B. Full Membership (aka Voting Membership) is obtained by a 2866

majority vote of the current full members then present. Each member may vote yes, no, or to table the motion for 3 months. Candidates for Full Membership shall have fulfilled the following qualifications before being considered: 1) The candidate must have pledged troth to the Aesir and Vanir. 2) The candidate must be willing to place priority on his loyalties to Asatru and the Raven Kindred over other spiritual commitments. 3) The Candidate must be willing to swear an oath of membership to the Raven Kindred.

C. Membership of any type will not be denied on the basis of race, sex, or sexual preference.

D. Full or Associate Membership may be revoked by a vote of two thirds of the Full Members then present.

E. Membership in the Raven Kindred of Asatru, either Associate or Full, may be resigned by serving verbal notice at any function of the Kindred or by written notice.

III Governance

A. Governance shall be by majority vote. Each Full Member shall have one vote. Only Full Members shall vote, but any interested parties shall be given reasonable access to address the Kindred. Full Members may hold proxy for other Full Members.

B. Such officers as needed shall be appointed for whatever terms and functions the Kindred deems necessary.

C. Meetings, during which the Kindred may conduct business, may be scheduled by the Kindred as needed, but the Kindred shall meet not less than once every six months. Any time that 50% of the Kindred.s Full Members are met together, either physically or through other interactive means, a meeting may be declared for the purpose of conducting business.

IV Alliances

Subject to the restrictions in section V, the Raven Kindred of Asatru shall seek out alliances with other groups of similar nature and purpose for the betterment of our faith as a whole.

V Independence

The Raven Kindred of Asatru shall not sign any treaty or affiliate with any group that would deny its independence as an entity or control its internal affairs. In any alliances, affiliations, or treaties, these By-Laws shall have precedence over any other instruments signed by the Kindred.

VI. Amendments

These by-laws may be amended by a vote of 2/3 of all Full Members. Any proposed amendments must be circulated to all Full Members in writing 30 days before such amendments may be voted on.

Sources and Resources for Asatru

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Please note: This resource list is provided as is and is intended to be comprehensive. The Raven Kindred doesn.t necessarily endorse any of the following organizations, publications, etc.

Organizations:

The Ring of Troth P.O. Box 25637; Tempe, AZ 85285-5637 The Ring of Troth was founded by Edred Thorsson. He resigned in Spring of 2242 (Runic Reckoning . 1992 C.E.) and has been replaced by Prudence Priest, most well known as the editor of Yggdrasil.

The Ring is governed by an appointed High Rede of 9 persons who guide the national affairs of the Ring. They offer a number of programs include an Elder training program for prospective clergy, The Rune Ring for study of the magical properties of the Runes from within a Germanic Pagan context, and recognition for local Kindreds.

The Ring of Troth requires that .its members affiliate for cultural and religious reasons rather than for racial and political reasons. The use of the Ring of Troth as a platform for any type of political or racial propoganda will not be tolerated.

The Troth provides a quarterly magazine and a networking list. There are also regional gatherings put on by individual Kindreds. Work is currently underway on a book of rituals.

Dues are $24 and include a subscription to Idunna. If one does not wish to join, Friends of the Troth may receive Idunna for $24 as well.

The Asatru Alliance of Independent Kindreds P.O. Box 961; Payson AZ 85547

The Alliance is the linear descendent of the Asatru Free Assembly. They are a democratically run national confederation of independent kindreds who meet once a year in an Allthing to conduct business. It is essentially conservative and libertarian. .The Alliance is based upon the ancient model of tribal democracy known as the Thing, and member kindreds support a code of laws we feel necessary to preserve and protect Asatru from those who would dilute, subvert, or in any way harm our religion. Membership in the Alliance is encouraged for those who actively promote and believe in the Aesir and Vanir and our collective Heathen Heritage. Anyone interested in joining the Alliance should contact the kindred of choice for acceptance. There is no membership in the Alliance except through a kindred. Applicants must subscribe to the membership requirements of the kindred of choice and uphold the bylaws of the Asatru Alliance.. This group has recently adopted a declaration stating that Asatru is an ethnic religion, so membership now seems to be limited on the basis of race.

The Odinic Rite BM Edda; London, WCN 3XX

The Odinic Rite BM Runic: London WCN 3XX

These two organizations are each claiming to be the .true. Odinic Rite. The BM Runic address is the older one, but the BM Edda address seems to be producing more publications. I.d suggest writing to both and figuring it out on your own. The Odinic Rite is an organization for the revival of Odinism in England. If one sends a few postal reply 2868

coupons I believe each will send you information. Both publish magazines.

Eagles Reaches P.O. Box 382; Deer Park TX 77536-0382

Eagles Reaches is now doing national organizing and correspondence connections.

The Raven Kindred 11160 Veirs Mill Rd L15-175; Wheaton MD 20902

The Raven Kindred offers correspondence connections, regional coordination, booklets and pamphlets. They also operate the Wyrd Network, a correspondence network for Wiccans to discuss the compability with and conversion to Asatru.

Magazines:

Vor Tru . $12/year. The Journal of the Asatru Alliance (see above address). Concentrates on community issues within the Alliance, news of kindreds, letters, etc. Sometimes contains racist material.

Idunna . $24/year. The journal of the Ring of Troth. Idunna concentrates on fairly heavy academic subjects, runelore, translations etc within a religious framework.

Mountain Thunder . $18/year, 1630 30th St #266; Boulder CO 80301. Glossy covered and well put together. Usually excellent articles on relgious issues of Heathenry, scholarly stuff, reviews, and opinion. Has devoted a lot of commentary to the Asatru community and where it.s going.

Uncle Thorr.s Newsletter . $12/year, P.O. Box 080437; Staten Island NY 10308-0005. Simple newsletter with ranting and raving from Uncle Thorr and company, news from NY, and articles on lifestyle, runes, and other topics.

Ask & Embla . $12/year; P.O. Box 271; Carrollton OH 44615. Small amateur production with commentary on Asatru and nothern lore.

Raven.s Cry . Write for rates & sample; 11160 Veirs Mill Rd L15-175; Wheaton MD 20902. Small iregular kindred newsletter

Wyrd Network Newsletter . Write for rates & sample; 11160 Veirs Mill Rd L15-175; Wheaton MD 20902. Newsletter/letter exchange for Wiccans interested in Asatru.

The Runestone . $10/year; P.O. Box 445; Nevada City CA 95959. Published by Stephen McNallen & Maddy Hutter, this is the reincarnation of the AFA.s seminal journal on Asatru. Interesting commentary, interested in heroic viking past.

On Wings of Eagles .$25/year; Eagles Reaches; P.O. Box 382; Deer Park, TX 77536-0382

Odinism Today . .8.50 (overseas) BM Edda; London; WC1N 3XX; England/United Kingdom. A nice little quarterly with articles on mythology, reviews, etc. 2869

ORBriefing . $20 (overseas) BM Runic; London; WC1N 3XX; England/UK. A small newsletter of happenings and opinion.

Kindreds:

American Church of Teutonic Life; 107 Court St, Suite 131; Watertown NY 13601 Arizona Kindred; P.O. Box 961; Payson AZ 85547 (Asatru Alliance) Asatru Fellowship; P.O. Box 271; Carrollton OH 44615 Asatru Fellowship; 858 W Armitage Ste. 139; Chicago, IL 60614 Barnstokker Hearth; P.O. Box 1972; Seattle WA 98111-1972 Bond of the Grae Wolf; 119 Waipapa Rd; Hataitai; Wellington 3, New Zealand Crow.s Nest Kindred; P.O. Box 3392; Galveston, TX 77552 Eagle Kindred; P.O. Box 1942; McCall, ID 83638 Eagles Reaches; P.O. Box 382; Deer Park TX 77536 (Ring of Troth) Freya.s Folk; 537 Jones St #165; San Francisco, CA 94102 Gering Hall; 720 Huntington St; Watertown, NY 13601 Hammer Oak Kindred; 2626 35th Ave; Oakland, CA 94619 Hammerstead Kindred; P.O. Box 22379; Lexington, KY 40522-2379 Helga Ve Kindred; P.O Box 531; Bouse, AZ 85325 Heritage and Tradition; CP 244, Succ. P.A.T.; Montreal Quevec, H1B 5K3 Canada Hlidhskjalf Kindred; 1513 Thurlow St; Orleans, Ontario K4A-1D8; Canada Hrafnaheimr; 7162 Melrose Ave; Los Angeles, CA 90046 Irmunsul Hearth; P.O. Box 18812; Auston, TX 78760 (Ring of Troth) Midgard Kindred; P.O. Box 4071; Toledo, OH 43609 Mountain Moot; P.O. Box 328; Elizabeth CO 80107 Nerthus Heart; 27 Gap Rd; Black Hawk CO 80422 Niumd Baqra Kindred; P.O. Box 4371; Sunland, CA 91041 North Carolina Kindred; Rt 3 Box 113; Laqwndale, NC 28090 Northern California Kindred; P.O. Box 445; Nevada City CA 95959 N. Ancestral Runic Fellowship; P.O. Box 199045; Indianapolis, IN 46219 Norvegr Kindred; 219 Lewis St; Wash Court House OH 43160 Ocean Kindred; P.O. Box 09007; Staten Island, NY 10309 Raven Kindred North; P.O. Box 1137; Sturbridge MA 01566 Raven Kindred South; 11160 Veirs Mill Rd L15-175; Wheaton, MD 20902 Saehrimner Kindred; 1861 County Rd 1114; Cullman, AL 35055 Skelland Kindred; P.O. Box 7608; Clearwater FL 34618 Thorr.s Hammer Kindred; 9461 Bella Vista Rd; Apple Valley CA 92308 Torwald Kindred; 1630 30th St #266; Boulder CO 80301 Ullsbekk Kindred; P.O. Box 1156; Denver, CO 80201 Vinland Kindred; P.O. Box 15431 PSS; Stamford CT 06901 (Asatru Alliance) Vlissinger Hearth; 3016 154th St; Flushing, NY 11354 Wotan Kindred; 8117 NE 32nd St; Vancouver, WA 948662 Wulfing Kindred; P.O. Box 18237; Chicago IL 60618 (Asatru Alliance) Yggdrasil Kindred; 1709 West Midvale Village Dr; Tucson AZ 85476

Recommended Books:

The Poetic Edda, Lee Hollander translation (basic mythology in an excellently translated poetic version.)

The Prose Edda, Jean Young translation (basic mythology)

The Norse Myths, Kevin Crossley Holland (basic mythology in modern language and retelling, excellent for readings or meditation)

A Book of Troth by Edred Thorsson (Not my favorite author and not a book without many imperfections, but the only mass market book of the basic rituals of Asatru)

Teutonic Religion by Kveldulfr Gundarsson (basic text on modern Germanic Paganism. I also recommend his book on runes Teutonic Magic.)

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The Raven Kindred Ritual Book (basic text on Asatru ritual and beliefs, $5 from the Raven Kindred South, checks made out to Lewis Stead, available for free download from online services or the Moonrise BBS at (301).5939609 or by e-mail from lstead@access.digex.net

The AFA Rituals, three volumes available from World Tree Books ($18 from World Tree) The original ritual volumes from the Asatru Free Assembly.

Introduction to Ritual and Invocation Tape ($7 from World Tree Books) A basic cassette tape that goes through a ritual step by step, the other side is a variety of invocations and prayers.

The last two are from World Tree Publications; P.O. Box 961; Payson AZ 85547 (checks payable to the O.F. of Arizona). World Tree is a service of the Asatru Alliance and carries a number of tapes and booklets as well as Thor.s Hammers and statuary.

Computer Network Resources:

There is a Runes & Asatru conference on the Pagan/Occult Distribution System (PODSnet). This network has nodes around the world and BBSes drop in and out of the network. The following are long term stable boards: The Mountain Oracle, Colorado: 719-380-7886, Baphonet, New York: 718-499-0513, Mysteria, California: 818-353-8891, Sacred Grove, Washington State: 206-634-1980, Moonrise, Maryland/DC: 301-593-9609, Pandora.s Box, Ottawa Canada: 613-829-1209, PODS, Sydney Australia: 61-2-833-1848, PODS Melbourne Australia: 61-3-796-2180

The Troth Line is an internet mailing list for Asatru and The Ring of Troth. For subscription information send an E-Mail message to mimir@u.washington.edu. The list itself is at troth-l@seanews.akita.com. The internet is accessable through America Online, CompuServe, Delphi, and tens of thousands of other locations.

Please send additions and corrections to Lewis Stead; 11160 Veirs Mill Rd L15-175; Wheaton MD 20902 or through e-mail to lstead@access.digex.net.

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Bulb Planting Earth Chant By: Eileen

breath of the stone is strange to me i know it lives as i can't see force of the earth is strong and free sustenance and beauty be

born of the stars and sprang from the ground Mother, Goddess all around Wheel must turn as the seasons show what lies dead shall surely grow

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RITUAL FOR WOMEN RECLAIMING THE GOD

The session begins with everyone telling how the figure of the God had been "spoiled" for them -- ie, by patriarchal and/or sexually repressive religions, by the destructive aspects of male energy (war, domination), etc.

The altar is decorated with symbols of the God -- ours had antlers, a crystal phallus, grain & grapes, a plastic goat from a Celebrato Doppelbock beer bottle, an abstract figure of Baron Samedi (a T shape made of dowels and dressed in a black frock coat with a top hat, a red scarf, and a cane), a couple of statues of Chinese sages or bod- hisattvas.

I. Quarters: E - Myrddin, S - Weyland, W - Taliesin, N - Freyr (sorry this is so sketchy; I just improvised them on the spot. Check out their respective mythologies for ideas on how to invoke them)

II. Guided Meditation

GROUND AND CENTER. SINK INTO THE EARTH. ALL AROUND YOU, THE BREATHING OF SISTERS BECOMES THE BREATHING OF THE WORLDS' WINDS. THE HEAT OF OTHER BODIES BECOMES THE FIRE OF ALL LIFE. THE RUSH OF BLOOD IN YOUR EARS BECOMES THE MURMURING OF THE SEA. THE FLOOR BECOMES A RICH, LOAMY FIELD, FRESH PLOUGHED.

FEEL THE SOIL. RUB IT BETWEEN YOUR FINGERS. SEE IT AND SMELL IT. IT IS DARK, ALMOST BLACK. IT SMELLS OF COMPOST,SOMEHOW SMOKY. IT IS SMOOTH, CRUMBLY, FREE OF ROCKS, FIRM TO SUPPORT ROOTS BUT LOOSE TO LET THEM SPREAD. THIS IS MOTHER. LIE DOWN UPON HER BODY AND EMBRACE HER; FEEL HER WARMTH, WARMTH FROM THE SUN, SEEPING INTO YOU, COMFORTING YOU.

RISE UP. AT YOUR SIDE, HANGING FROM YOUR SHOULDER, IS A BAG. WHEN YOU REACH INTO IT, YOUR HAND COMES OUT FULL OF SEEDS. WALK BACK AND FORTH IN THE FIELD, SCATTERING THE SEEDS. FEEL THE SOIL GIVE UNDER YOUR FEET. FEEL THE SUN OVERHEAD; IT IS HOT, AND YOU ARE GETTING TIRED. KEEP ON, RHYTHMICALLY REACHING INTO THE BAG AND CASTING THE SEEDS ABROAD. YOUR SWEAT RUNS OFF YOU INTO THE FURROWS, SOAKING INTO THE SOIL. NOW THE WHOLE FIELD IS PLANTED. NOW YOU CAN SIT AT THE FIELD'S EDGE AND REST.

YOU ARE TIRED. YOU FEEL AS THOUGH YOU COULD REST FOR DAYS. YOU SIT EASY, BALANCED, ROOTED LIKE A STONE. YOU ARE A STONE. YOU ARE THE GUARDIAN STONE OF THIS FIELD. YOU WATCH, AS DAYS PASS. SLOWLY,

SLOWLY, THE SUN ROLLS OVERHEAD, CLOUDS FILL THE SKY AND EMPTY OVER THE FIELD WITH THUNDER AND LIGHTNING. SLOWLY, SLOWLY, THE FIELD TURNS FROM BROWN TO GREEN, AS THE FIRST SPROUTS FORCE THEIR WAY FROM THE SOIL. DAYS PASS. WEEKS PASS. THE SPROUTS LOOK FIRST LIKE GRASS, THEN STALKS APPEAR AND GROW EVER LONGER. AT THE TOP OF EACH STALK, SWELLINGS BECOME NEW SEEDS. THE CLUSTERS OF SEEDS GROW, BLANKETED IN THEIR CHAFF, THE HEADS OF GRAIN GROW BRUSHY, BEARDED. THE GRAIN TURNS GOLD FROM GREEN; THE HEADS BOW DOWN UNDER THE WEIGHT OF THEIR SEED.

AND NOW YOU SEE PEOPLE COMING INTO THE FIELD, WOMEN WITH SICKLES IN THEIR HANDS. THEY ARE SINGING A DIRGE, A MOURNING SONG. THEY COME INTO THE FIELD AND CUT THE STALKS, KILLING THE PLANTS! YOU ARE A STONE, BUT YOU FEEL YOUR HEART BREAK WITH GRIEF FOR THIS KILLING. SOON, ONLY STUBBLE IS LEFT; THE WOMEN HAVE TAKEN THE GRAIN AWAY. BEFORE LONG, MORE WOMEN COME, AND SET FIRE TO THE STUBBLE. YOU FEEL THE HEAT OF IT WARMING YOUR STONE BODY. YOU FEEL CRACKS OPEN INSIDE YOU. SOON, THE FIRE BURNS OUT, AND THE FIELD IS LEFT BLACK AS IT BEGAN. THE WOMEN RETURN WITH SEEDS, PLANTING AS BEFORE. THE WEATHER TURNS COLD, AND YOUR STONE-SELF CRACKS APART; PIECES OF YOU FALL ONTO THE FIELD.

YOUR AWARENESS IS IN THE FIELD NOW, IN THE SEEDS. SLEEPING IN THE EARTH, UNDER THE SNOW. WITH SPRING, YOU FEEL THE EARTH WARMING, AND YOU KNOW WITHOUT KNOWING HOW THAT THE SUN IS ABOVE YOU. YOU PUSH UPWARD, TOWARD THE UNSEEN SUN. YOU SEND DOWN A TAP ROOT TO HELP PUSH YOU UP AND TO FEED YOU, AND IN THE OTHER DIRECTION YOU SEND A SHOOT WITH TWO LEAF BUDS. BEFORE LONG, YOU BURST OUT INTO THE SUNLIGHT. ALL AROUND YOU ARE OTHER PLANTS. AS THE DAYS PASS, YOU GROW WITH THEM. WHEN THE THUNDERSTORMS COME, YOU FEEL THAT THIS RAIN IS RICHER, AND YOU FEEL BLESSED. SEEDS DRINK RAIN AND EAT SUNLIGHT AND GROW HEAVY UPON YOU. YOU CANNOT HOLD THEM UP; THEY PULL YOU DOWN. YOU ARE OPPRESSED, AND AT A STANDSTILL. YOU SENSE MOVEMENT IN THE FIELD, AND THEN THERE IS A SHARP PAIN! YOU ARE CUT OFF FROM YOUR ROOT! YOUR POWER TO TRANSFORM SUNLIGHT SLIPS AWAY FROM YOU LIKE BLOOD! YOU ARE DYING! YOU ARE TAKEN AWAY FROM YOUR MOTHER FIELD AND THROWN ON A HARD FLOOR. YOU ARE BEATEN, BROKEN APART, SCATTERED. YOU ARE DEAD.

BUT SOME AWARENESS REMAINS WITH YOU. YOU FEEL THE PIECES OF YOURSELF GATHERED UP IN HUMAN HANDS, AND THEN SCATTERED AGAIN, THIS TIME ON SOFTNESS. IT IS MOTHER! THEY HAVE RETURNED YOU TO MOTHER! AND NOW YOU ARE MORE THAN YOU WERE BEFORE; BEFORE YOU WERE A SINGLE PLANT -- NOW YOU ARE A DOZEN PLANTS. THE CYCLE IS REPEATED, ALL OF YOUR SELVES ARE KILLED AND THROWN ABOUT, AND NOW YOU ARE HUNDREDS OF SELVES! YOU DIE, YOU ARE TORN APART, YOU ARE REGATHERED, AND REBORN. YOUR HUNDREDS OF SELVES SPEAK IN THIS VOICE: EVEN THIS AM I, AND I AM GOD.

COME BACK TO YOUR ONE SELF NOW, YOUR ONE HUMAN SELF. YOU ARE SITTING BESIDE THE FIELD, WHERE YOU SAT DOWN, WITH THE EMPTY SEED BAG AT YOUR SIDE. YOU LEAVE IT THERE, YOU RISE UP, AND TURN AWAY FROM THE FIELD, TO THE WOODS AT THE BACK OF THE FIELD. YOU FEEL LEAF MOULD AND TWIGS UNDERFOOT. ALL AROUND YOU YOU SEE LIFE SPRINGING UP OUT OF DEATH. WHERE TREES HAVE FALLEN, NEW PLANTS ARE GROWING UP THROUGH THE ROTTING TRUNKS. WHERE ANIMALS HAVE DIED, THEIR BODIES HAVE DECAYED TO PROVIDE FOOD FOR THE PLANTS ALL AROUND. ALL AROUND YOU, LIFE IS LIVING OFF OF DEATH; THIS IS THE NATURE OF LIFE, ITS HORROR AND ITS WONDER. YOU HEAR A NOISE NEARBY AND TURN TO LOOK; THERE IS A MAGNIFICENT STAG JUST ON THE OTHER SIDE OF A BUSH; YOU BLINK, AND IT IS GONE. WAS IT ONLY BRANCHES?

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EVERYWHERE AROUND YOU, GREEN THINGS ARE FULL OF THE FIRE OF LIFE, AS ARE YOU. YOU FEEL LIFE THRILLING THROUGH YOU, LIKE ELECTRIC- ITY. SOMETHING ELSE IS EXCITING YOU -- WHAT IS IT? YOU CANNOT QUITE TELL. IS IT A SCENT, A SOUND, A SENSE? SOMETHING, THERE ON THE EDGE OF YOUR HEARING, SOMETHING YOU CAN ALMOST TOUCH, A FAINT SCENT YOU HALF-REMEMBER. WHAT IS IT? YOU ARE AROUSED AND DETERMINED TO TRACK DOWN THE SOURCE.

EVERYWHERE YOU TURN, YOU SEE GLIMPSES, HALF-SEEN, OF SOMETHING. SOMETHING FLITTING THROUGH THE TREES. IS IT A DEER? A WILD BOAR? A FERAL GOAT? A BEAR? ON THE BUSHES YOU FIND TUFTS OF HAIR. BEFORE YOU YOU SEE TRACKS -- CLOVEN HOOVED, TOED, CLAWED. WHAT ARE YOU FOLLOWING? DO YOU DARE GO ON? ALL AROUND YOU IS THE PULSING OF ELEMENTAL FORCES: THE FIRE OF LIFE, THE WIND OF BREATH, THE WATER OF BLOOD, THE EARTH, THE EARTH, THE EARTH, POWERFUL AND DARK AND UNKNOWABLE.

ABOVE YOU, THE SKY DARKENS, THE WIND RISES. YOU HEAR THUNDER AND THE BAYING OF HOUNDS, CRYING FOR BLOOD AND DEATH. YOU TREMBLE WITH FEAR AND EXCITEMENT; WHITE HOUNDS WITH RED EARS BURST OUT OF THE BUSHES, SURROUNDING YOU. THEY GROWL -- BUT THEY ARE WAGGING THEIR TAILS. ARE YOU THEIR PREY, OR THEIR MASTER? YOU FEEL ANTLERS ON YOUR OWN BROW; ARE YOU THE STAG THEY HUNT, OR THE HUNTER WHO CARES FOR THEM? NOW THERE ARE PEOPLE WITH THE DOGS, AND YOU FEEL THE LOVE OF THE PEOPLE, THE RESPECT. YOUR DEATH WILL FEED THEM, GIVE THEM THEIR NEEDS, AND THEY ARE GIVING YOU THEIR LOVE. YOU KNOW THEIR HUNGER, AND YOU FEEL GREAT COMPASSION FOR THEM. YOU LIE DOWN AND LEAVE YOUR BODY TO THEM; THEY SING WITH JOY AS YOUR SELF FLIES UP OVERHEAD, OUTWARD, SPREADING, INTO THE TREES AND PLANTS AND ANIMALS AND EVERYTHING.

YOU ARE SUDDENLY OVERWHELMED BY THE FEELING THAT YOU ARE BEING CAUGHT UP IN THE COSMOS; YOU ARE EVERYTHING AND NOTHING; YOU ARE NOT YOURSELF; YOU HAVE NO SELF; YOU FEEL A SUDDEN, UNREASONING TERROR; YOU ARE STILL; YOU ARE ALL.

SLOWLY, SOMETHING BREAKS INTO YOUR FEAR. YOU HEAR A SWEET, LOW, BREATHY PIPING. THE PIPING CALMS YOU, AND YOU KNOW NOW IN YOUR HEART THAT YOU ARE ALWAYS A PART OF EVERYTHING AND EVERYTHING IS WITHIN YOU. YOU ARE STILL; YOU ARE ALL; YOU ARE LIFE AND DEATH AND REBIRTH; WITHIN YOUR OWN HUMAN BODY IS THE MICROCOSM OF ALL THAT IS. THE GREEKS NAME THIS ALL "PAN".

YOU STAND BACK IN THE WOOD, HEARING THE MUSIC, SMELLING THE SMELLS OF PLANTS AND ANIMALS, FEELING THAT PULSE OF POWER FILLING YOU, INFORMING YOU, EMPOWERING YOU. YOU ARE ECSTATIC! YOU TAKE TO YOUR TOES AND DANCE WITH JOY! AROUND YOU, ANIMALS COME OUT OF THE FOREST TO DANCE WITH YOU, REJOICING IN LIFE!

YOU SEE THE LIGHT OF THE SUN FILTERING DOWN THROUGH LEAVES, AND THE LIGHT SEEMS TO TAKE A SHAPE. WHAT IS THAT SHAPE? WHO DO YOU SEE? THE GOD STANDS, SMILING, WELCOMING, BEFORE YOU. WHO IS HE? HE IS ALL THINGS TO ALL PEOPLE; WHAT IS HE TO YOU? HIS EYES ARE SAD AND WARY AS A DEER'S. HOW WILL YOU DEAL WITH HIM? HE REACHES OUT TO YOU; YOU HAVE BEEN AS HE, YOU HAVE DIED AND RISEN, YOU HAVE BEEN THE LIFE OF WILDNESS, YOU KNOW THAT HE HAS BEEN WITHIN YOU AS YOU; WILL YOU WELCOME HIM BACK AS HE, THE GOD?

YOU DO TOUCH HIM, AND WELCOME HIM. HE THROWS BACK HIS HEAD TO LAUGH FOR JOY! AND NOW YOU DANCE TOGETHER, AS ONE, FOR YOU ARE ONE.

SIT UP. FEEL YOUR BODY! TOUCH YOUR BODY AND FEEL YOUR FLESH, FEEL THE HEAT OF LIFE UNDER YOUR FLESH. BREATHE AND FEEL THE WIND WITHIN YOU. MOVE, AND FEEL THE JOY OF THE DANCE! RISE UP, AND DANCE THIS INVOCA- TION!

HE IS THE STORM THAT SCOURS THE LAND HE IS THE GUIDE OF HIDDEN WAYS HE IS THE HOLLY AND THE OAK HE IS THE HUNTER AND THE PREY HE IS THE LORD OF STAG AND BEAR HE IS THE SLAYER AND THE SLAIN HE IS THE BLADE OF SACRIFICE HE IS THE BLOOD THAT HEALS ALL PAIN HE IS THE WORD THAT MADE THE WORLDS HE IS THE SONG IN EVERY THROAT HE IS THE IVY AND THE GRAPE HE IS THE LORD OF RAM AND GOAT HE IS THE HEAT IN LIMB AND LOIN HE IS THE RAPTURE AND THE FRIGHT HE IS THE FIRST LORD OF THE DANCE HE IS THE FLAME UPON THE HEIGHT HE IS THE SOWER AND THE SEED HE IS THE STONE BESIDE THE TRACK HE IS THE BEARDED HEADS OF GRAIN HE IS THE LEAF AND BRANCH AND BARK HE IS THE LORD OF HORSE AND BOAR HE IS THE BLACKTHORN ON THE MOUND HE IS THE PULSE OF WOODLAND'S HEART HE IS THE HOME AND HOLY GROUND HE IS THE SALMON IN THE POOL HE IS THE WINNER OF THE MEAD HE IS THE HAZEL AND THE ASH HE IS THE SECRET IN THE REED HE IS THE SPEAKER OF THE RUNE HE IS THE CORACLE ON SEA HE IS THE SWALLOWED AND REBORN HE IS THE RIDER OF THE TREE

When all have danced to satiation, bring the dancing to a close, then say:

LOOK AROUND AND SEE THE ALL IN YOUR SISTERS! REACH OUT AND EMBRACE THE GOD YOU SEE THERE!

Feel the presence of the God

What/how do you feel now? 2874

---

T.O.P.Y is.....

No matter how often we stress that thee Temple seeks to create a sense ov fierce individuality, that it is for each Individual to redefine and redesign TOPY within themselves to meet their own needs, thee questions still arise: What is TOPY? What is thee Psychick Cross? What is thee significance ov 23? It seems that there is still a need, or at least a belief that such things should be cast in black and white, for a clear, concise description ov exactly how TOPY should be viewed, ov how its signs and symbols should be interpreted. Not that such questions can be answered, certainly not in a way that would remain specific enough to satisfy thee enquiring, yet broad enough to remain true to thee multitude ov Individuals who make up thee Temple. As we have said before, and no doubt will say again, TOPY exists to promote a system ov functional, demystified magick, utilising both pagan and modern techniques.

It is a process ov individual and collective experimentation and research with no finite answers, dogmas or unchallengeable truths. It is for each to discover his or her own understanding ov thee questions that suggest themselves, and through that voyage ov discovery to find their personal and true identity, thee True Will. To set down on paper pre-packaged responses would be to deny thee opportunity for self-expre- ssion, to defeat thee purpose for which we are all striving. Worse than this, it would take away thee fun, thee simple joy ov finding things out for ourselves.

Thee following texts are drawn from a variety ov sources, but all deal with thee most common questions that are asked. Some are written by Individuals with considerable experience ov TOPY methods, others by those who are new to thee Temple. Some are taken from letters clarifying ideas or criticising TOPY, others from more general places. We have taken much from thee many responses we have had to thee Skills Access form all Temple Individuals are asked to complete. Thee views expressed are entirely those ov thee individual authors. They have been edited to fit into thee structure ov this booklet, but in all cases we have taken care not to distort what has been said, or to interpret what we as individuals may find unclear. This is thee Temple talking to thee Temple - a communion and communication ov Individuals to Individuals.

Before we go further, it should be remembered that people are attracted to TOPY for many different reasons, that there is nothing consistent, nothing to categorise. There are those who claim to know nothing, and those who presume to know it all. This changes in time, as thee Temple draws out strengths and eliminates weaknesses.

Everyone, without exception, who gets in touch with thee Temple is urged to demonstrate their interest by setting out their own thoughts and ideas, a first step in showing a commitment to what thee Temple stands for. We are pleased that those who think they know little are at least as able to respond as those with greater experience. There is no "right response", and no shame in honesty. We thank all those who have contributed to thee publication ov this booklet, and urge everyone who reads it to follow their lead. As information flows in, so we will ensure that it flows out. That is thee meaning ov Feedback, a continuity ov expression flowing both in and out, creating a new understanding, a new sound, a new dimension.

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T.O.P.Y. is action against dissatisfaction in a society that is passive not peaceful (aiming for the throat)

From the Institute Of Positive Pagan Nihilism to the passionate process that enfolds (but does not control) there is hope through energy.

Energies directed and multiplied, energies conformed then deformed energies facilitating psychick enemas. To purge and purify, to pain and putrefy.

To communicate is to cure.

-----------------------------------------

Thee Temple ov Psychick Youth is a collective body ov Individuals, all working together towards a common goal. It is about thinking deeply about oneself, questioning one's role in a so-called free society.

Man is essentially a robot: he has set programmes imposed on his life, even before he is born. Whatever Man does he should do with passion. He should rise above thee imposed trappings ov society. Involvement with thee Temple is purely active and positive, thee bottom line being: "I don't want to lead a pointless existence, following and accepting thee indoctrination ov a worthless society.

With Man's progress, our self-destructive nature drives us all further from our true selves. In thee Temple we are a group ov people trying to halt this process by turning into ourselves and helping others to accomplish thee same. From birth, a person is conditioned to conform to thee accepted laws and morals ov thee society in which they find themselves - each institution and aspect ov our culture is intertwined with guilt and fears in order to push us on to thee acceptable path. Society is thus so easily capable ov moulding one into a flat, one-dime- nsional person (thee socially acceptable yet controlled person). TOPY goes to thee root ov thee problem, challenging us to honestly reveal our innermost needs, expectations and desires, ov bringing them to con- sciousness in the hope ov breaking society's Chain ov Control.

Involvement with TOPY can stem from an interest in investigating thee potentialities ov thee brain: knowledge that has been massively suppressed by those in Power. It includes making known information on both a political/conspiracy level, and on thee level ov an Individual's control over their own life. We have been taught to view thee State as a crutch to lean on, to fill our heads with pre-packaged ideologies that avoid thee need for us to think for ourselves and which create a society ov dead, bored, apathetic people. TOPY counters this by fighting conditioning and by allowing thee individual's true selves to come through - at thee same time there is action/research to demonstrate how all pervasive thee "spectacular" society is. By working together we can pool research, theories and actions: this way forward avoids needless 2876

duplication and, where necessary, provides allies and support for action. Much ov thee control mechanism ov society is based on guilt about/around sex, it being easier to control a sexually repressed person who thus always has a weak spot for thee Servants ov Power to press. For this reason, thee Temple strives to destroy thee conditioning ov guilt that lies deep in thee mind and which chains it to a mundane existence. Through thee process ov freed (and free) love/sexuality thee mind can be focused and channelled against all ov Power's conditioning mechanisms.

Thee tools ov thee Temple are first and foremost those which lay us open to thee reality ov life in permanent flux. Many techniques can be used: trance inducing music, chanting, dancing - these can all help strip down our outer mundane shell, exposing our inner core to thee free play ov creative forces. Thee method most favoured by thee Temple (because it is surrounded by thee most imposed guilt, fear and limitation) is thee unashamed exploration ov sexuality. Fundamental to thee workings ov thee Temple is thee belief that great psychic force/energy is released at thee point ov orgasm and that this, if channelled, can effectively "make those things happen" which will bring you closer to your ideal self.

This technique, and many more, can be found within thee many and varied spiritual/magickal traditions ov thee world. It is thee aim ov thee Temple, through practical experimentation, to extract thee core ov truth running through all, and thus demystified to present a working formula for any Individual courageous and compassionate enough to strike against dogma, habit, guilt, fear and all that weighs on thee spirit; to strike against flat monotony under all its titles, and to step into a magickal perception ov thee world.

TOPY is a lifeline ov magickal people aiming to change society for thee better through thee magickal transformation ov Individuals, and by helping people to understand thee power and potency ov their sexuality. A common mistake people make is that they think that TOPY is just another fanatical religious organisation. They hear thee name "Thee Temple Ov Psyckick Youth" and automatically assume its philosophy will be an unquestioning dogma for thee masses. (Proving ov course that thee society-controlled mass mind simply projects its crippled reality on to those who seek to challenge thee orthodoxy ov thee moment.) However, thee difference between TOPY and other groups is that we create an environment in which Individuals have no choice but to find their own answers in order to improve themselves. Thee emphasis is very much on individual exploration. TOPY gives people hints and pointers, and whereas other organisations may make it easy for people seeking to find "answers", TOPY stresses that it is up to thee Individual's personal efforts for anything to be gained. And it is a two-way process: as thee Individual learns things from involvement with thee Temple, so thee Temple as a wider body learns from thee Individual.

There are elements ov truth in all schools ov thought, but not one single school can be thee "most correct" (no monopoly on knowledge!). What is needed is to take thee parts from all - those aspects that seem thee most logical and honest - and to discard that which perhaps reeks ov theatricals; understanding thee use ov rituals, as did thee so-called "ignorant" Indians ov America before thee evil Christian soiled their pure mind (pure in that they understood thee deeper reality that is thee essence ov magick). Many races and cultures ov thee world have stumbled across truths in their religions. We should make use ov these and 2877 2877

develop our own minds in all possible ways.

Ov every organisation, TOPY comes closer than any to thee ideal ov freedom. All areas ov life, especially those most taken for granted as being correct and right, are called into question. Questions open up possibilities ov thought and action, all in thee pursuit ov a sublime happiness. Not only does this intense questioning stimulate life, but it helps us affirm or reaffirm ideas and behaviours. TOPY allows people more confidence and comfort - hence more pleasure with themselves - in their own environment. Comfort is not laziness. TOPY further guarantees freedom (something that no other social arrangement can do, except that which evolves between very close friends) by not only tolerating differences in thoughts and actions, but by encouraging natural, intrinsic differences; that is, TOPY recognises thee inate potential godliness ov being; and its methods, its Psychick Cross, its 23, its Ov, can all help foster thee beauty ov each Being.

Thee Temple is a creative organisation, a place to share and learn. Creativity needs to be freed. Time waits for no-one. We live once, so we take the opportunity: Participation.

Is thee Temple Ov Psychick Youth a cult?

Yes, a non-existent one in that it exists as a cult only for those who are uninformed and uninvolved. Thee Temple gives those involved positive ammunition in thee war to relcaim ourselves, our world, our time, our love, thee truth. To disconnect thee cables ov control.

Thee Temple az a non-organisation recognises thee reality ov Individ-ua- ls. Thee power ov Individuals focused by choice to some common points. We, as multi-dimensional peoples live yes and no; colours, not black and white/either-or. There are more than two choices! Religion, history, psychology, magick: integrated for individual use. Sucksessors? To thee Surrealists and thee Hippies? Radical interest in political and spiritual.

Sexuality as focus. Ov Power. Subconscious guns. Thee orgazm as divine messenger. No denial ov sense-based vision. We are free! Let us stand up to see it through thee veil ov control.

Many people ov small mind and spirit try to deny thee Temple its right ov existence. They are so completely disillusioned and hopeless that they demand we all be as miserable as they are. They call us crazy, power hungry, ego-maniacs, perverse, money-hungry, non-sensical freaks.

O.K. Crazy? To change thee world we live in, yes. Power hungry? For power over our own lives and destiny. Ego-maniacs? Yes, if as usual their definition ov an ego-maniac is someone who wants to achieve, grow, change and progress. Yes - WE DO THINGS! Perverse? Yes, and proud. Thee rational ov thee world is no rationale. Sense? Right? Normal? Whose sense? Whose right? Whose normal? No sense makes sense. Our sexuality is our own. If you don't like it, leave it. Money hungry? Sure. Money is but a way to get things done. Not thee only way, but a way. Freaks? Oh yes! No, we do not fit in, we never fit in, and we choose it that way, thank you. Fashion, morals, duty: they are yours not ours. YOU keep them. A freak is someone with individual motivation, separate from thee dictates ov past, present and future.

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Thee Temple is not for all. In this time/space or ever.

WE WERE. WE ARE. WE WILL BE. WE ARE AZ WE ARE. AZ WE ARE. WE ARE AZ WE AZ ARE WE. WE AZ ARE. WE AZ WE. WE AZ WE ARE. WE ARE AZ WE ARE. AN ETERNAL L-OV-E IN

TOPY is a collaboration ov Individuals. We fight all forms ov restric- tion to realise thee potential ov thee human brain through a system ov pagan Magick. It exists devoid ov dogma, be it political or religious. Information is shared amongst those involved, not in order to be treated as instruction but rather as a means to promote participation, dis- cipline and contribution to an ideal as opposed to self-ambition. Thee recognition that only truth counts. Rituals (sigils) are employed as a means ov discovering one's true psyche, desires (and their realisation), integrating thee conscious and subconscious as a way to produce a spiritually whole person as opposed to a fragmented shell.

TOPY attempts to wake people up to thee fact that they are controlled, socially programmed to suit those with an interest in control, and that guilt and fear are weapons employed to suppress natural advancement. Preconceptions must be swept aside and a de-programming occur until fearless and guiltless sexuality is mastered. Thee Temple embraces suitable forms ov technology to support its aims for collective advancement. Methods ov information access include PTV recordings, booklists, video deprogramming transmissions. These are all designed to surprise, even shock, but with a view to expansion, thee removal ov limitation.

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

It is difficult to understand the infinite and the inexpressible contained, albeit hidden controlled and repressed, in much ov the grey parade that is called life, even within one's own mind; but to commun- icate an idea that is beyond your own ego to another ego is almost impossible. The closest things to transmitting such ideas are Zen Parables, or Koans, such as what is the sound of one hand clapping, or what is enlightened Buddha being answered by being hit over the head with a brick. The Temple represents colour, but colour has to be seen, not intellectually analysed.

I justify my involvement with the Temple by saying, just as the present world needs the Temple (love being such a rare bird) I feel the need to help and be part ov something that represents evolution and a better future. I personally have lost "friends" because ov their inability to perceive what the Temple means (people conditioned by shit... who see in their little egos the wearing ov a PTV badge as evidence ov a brainwashed moonie-type cult. How can I be in a cult when I know only one individual even slightly connected with the Temple?; yet people whose only knowledge ov the Temple - love, the future, colour, magick as sublime poetry - is gleaned from those who wish to climb up the intestines ov the machine ov Babylon by slagging the Temple off, presume to know better). Magick defends itself, but at times the gentleness I see in the Temple makes it a sitting duck for the projection ov complexes ov the cynical, bitter and controlled. The Temple's crusade to free the individual from control so s/he can grow focuses on sexuality because it's the only thing everybody is involved with at some point in their passage from birth to death, in whatever form. This is what scares the repressed, the puritanical who seem intent on punishing 2879

a new generation for the brief but vital progress that took place in the 60s. There is no Temple sexuality: its sexuality is mine, yours, or that ov any other individual involved. There is fuck all wrong with sex despite the macho-men and unbelievable creations ov the media and the flags ov restriction put up by both the political left and the right (all nasty oppressive illusions, not only are all cliches true, but all paradox).

The methods ov the Temple are vital because ov the appreciation ov the functional uses ov technology, the Magick ov the 1980s is filed on computer, photographed and taped, rather like the tools ov control. As Peter the Great ov Russia said: "our enemies will teach us how to beat them." The Cross is a symbol. Like all symbols it helps communicate an idea quickly and focuses the will. It is potent and harmless and very powerful. The nuber 23 is a bit ov a situationist prank as nothing freaks out the flat people as this mystic number.

The Temple = psychedelic + discipline

Individuals controlling their own minds themselves, by opening up.

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

TOPY WITHOUT TEARS

Most people, when they come into contact with TOPY, will do so via Psychic TV. Whilst being a useful expression of and filter for TOPY, this has been the cause of misunderstanding of what TOPY is about, why it has to be here.

Firstly, it's important to say that TOPY is emphatically not a fan club for PTV

- not a spin-off. While PTV are there for everyone to see, access without thought, as it were, TOPY is something else - it "gives" to the amount you "push". It lies behind, but is not contained by, PTV.

This much should be obvious. It is easier to say what TOPY isn't than to say what it is.

Basically, TOPY as a "system" is an expression of the ideas and methods of all the individuals involved. But TOPY "in itself" is harder to define - it is the idealised Hidden Instrument of Evolution - the "organum occultus". The hidden instrument is magickal- a synergetic interaction of certain powers of the brain. It has no "direction". Its centre is everywhere. Thus it cannot be "possessed". The hidden instru- ment is the means by which inner potential "happens".

TOPY is about setting change into motion NOW. It's about questioning authority NOW. It's about releasing the social function of subjectivity from the doghouse. Letting the dog roam free.

All this is now. TOPY has arrived as an urgent force to overcome the endless deferral of all this - the realisation of our dreams.

Our resource - our sincerity.

It is a synchronistic vector - the "dis-ease" being the dream of social 2880

and individual transformatin - of which we continually remind ourselves, and struggle to realise, in our rituals, our work.

TOPY is an expanding system of caring and action - communication without limit - MUTUALITY. We are aware that language alone does not suffice. Too many systems expand in direct proportion to their insistence on the dogma of their WORD. TOPY's method is to cut up the word, cut up behaviour - to find meaning beyond the parameters of Control. To re-connect at the source - our "spirit".

Therefore, it is not a religion, not a cult. We have no use for gods, devils, "instruction". We have nothing to fall back on but that which is in us. Everything we see is ourselves. TOPY is, in the best sense of the word, a movement. The movement, the process, being continual and at various levels simultaneously - spotting the lies, the disjunction between socialised "givens" and our dreams, our real potential - deciding to commit oneself to re-connecting with one's potential - and doing. We have many "people" within each one of us - we want them all.

This is expressed in our ritual and all our manifestations. Our network - our mutual experience and searching of TOPY.

The maturity of man/woman - that means to have reacquired the seriousness that one had as a child at play. (Nietzsche)

Vide infra (SSOTBME)

As explained at some length in the Grey Book, the Temple's initial and root method is the recognition and utilisation of our true sexuality - the invocation of primal sexual energies latent in the subconscious. The concept of "sexual energy" is, for the Temple, interchangeable with "psychic energy". Sex is the medium for magick - the frequency of truth. The sigil is its practice, the keystone.

...the significance of sexuality must be extended to embrace Reality, or that which endures after all else fades... (Kenneth Grant)

In a very real way our sexuality is interactive with our behaviour as a whole. With the Temple Method we cut up traditional sexual behaviour in order to release the New Sexuality - new because it is everchanging, ever regenerating. Thus liberating our real sexuality (everybody - every man and woman is a man and woman), we liberate our behaviour away from Control. We seek to deprogramme ourselves from harmful internalised alienating stereotypes. "Control begins with sexuality" (TOPY). We seek to reacquire the seriousness and curiosity that we had as children, to observe and act without guilt/fear. If there is one simple description of TOPY, it is that every involved Individual recognises the need to overcome GUILT and FEAR of DARING TO BE. We "see below" in order to "rise up".

New sexuality - ever youthful.

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

Jung saw symbols as "libido analogues", capable of transforming energy. A representation channels libido (psychic/sexual energy) into new form -invokes ever renewed potential. Symbols in themselves represent NO SEPARATION. That is, the Psychic cross is a total synthesis of all we 2881

think of and mean by the Temple. For express purposes, and certain time-zones, some of its components can be isolated, but ultimately there is no separation. It exists of itself: the characteristic of all living symbols.

Because the Psychick Cross has many "personalities", a multiplicity of explanations, it is an ideal symbol for TOPY. Various significances have been pointed our: the single vertical line as the Individual, bottom horizontal as Past, middle horizontal as Present, top as Future. The Cross of Jesus and the inverted Cross of Satan combined. A television aerial. The alchemical symbol "very poisonous".

"We didn't choose it so much as the symbol chose us." A symbol of disenchantment, uncertainty and challenge/change.

The point of all this is that, like a true Individual, it cannot be pinned down.

Neither - Neither.

The Psychick Cross also incorporates the 23 mythology. The number 23 is total neither-neither territory (Austin Osman Spare's mindfuck technique - comparing opposites separate, together, then absent).

(But of course it isn't. It is just a number like any other, 22 before it, 24 after, surely?) Except that 23, for us, seems to behave very strangely. It has become a snake in the grass of reason. Thus the exception; for the Temple always the exception. The Individual. Every man and woman is a 23.

"A presence, neither good luck or bad luck, it seemed to have some sort of control over its appearance." Like the Psychick Cross, 23 has been isolated to symbolise certain concepts, random chance, Crowley's GET OUT, Burroughs' total cut-up, Robert Anton Wilson's total paranoia symbol. Its "common" (!) significance is its provocativeness, its individuality, however one wishes to depict it. So, OK, you have your cynicism, you may remain unconvinced, may not recognise TOPY, you see everywhere human weakness and self-interest - but the next step is to realise that cynicism is not a total answer, that the facade/shell of ego/"cool"/style can, and must be, discarded before we grow once more and enter a new "time zone" of evolution. Drop your shield, be vul- nerable, thee wound is the reminder, you cannot remain untouched, so touch yourself.

Enter the Combat Zone. The Temple has declared war. It does not do so lightly.

T.O.P.Y. is an energy, fuelled with fiery Individuals who want change. Change. People are too hung up with sex, with getting things done, so they mess up. No-one cares anymore. To become rewarded is to give. And to give is contagious, to create synergism.

The Self is who I am after, yet I cannot find her until I give her away, and watch her without from within; then I can go. Egos are selfish and jealous - to reverse the Ego is to open the mind; to be curious; to recognise, to understand, to commit. Without altering the Ego one cannot undergo the process. E to 3.

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I am curious. Curious and willing to learn. Tell me what I could do for the group that would help me. Not really help, but INlighten. For we are all out for INlightenment, for each one of us, ourselves, and for the whole. First know to be yourself, then to help the group, then to know you ARE your self.

For me I cannot "When in doubt - BE EXTREME" Right now it's "When in doubt - Do Nothing" I am curious Right Now.

CROSS!

Life is mediated by symbols. Symbols that steal. Numerical symbols that steal our intelligence. Word symbols that steal our voice. Pornographic symbols that steal our sexuality. Magical symbols that steal our will. A death on your symbols. Let each kill themselves.

The Psychick Cross is a symbol that represents the idea of "without Symbols". It is the first entry in a dictionary of the future Meta-symb- olical language, a language of no-thought.

T.O.P.Y. is directed anger (which in itself is only Love). A foundation set up to compile this "dictionary" which all WEs will need in order to survive. A clearing house of symbols.

When ever you dis-cover stamp on a Psychick Cross. This release it for our use.

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The Temple Ov Psychick Youth is an organisation that has been created to further the ideas and feelings of those who feel that they have something to contribute to the running of society. The Temple involves a large scope of feelings and images that are connected to each other by the potency of their own desires.

Firstly, the Temple as an organisation is created for those who feel and believe that they can increase their own potential in body and mind by pushing themselves to the limit of their durability, and do so in such a way that they can find the limitations of their own body as well as finding how far they can really go in producing a perfect understanding of themselves. Unlike other creations, the Temple does not try to coerce of push an Individual into doing what "it" wants them to do - the contrary is true, the Temple encourages the individual to think and act for themselves, perhaps offering gentle instruction as an aid to success. The Temple remains as a haven for help where friends are guaranteed. A spiritual as well as physical father. By involving oneself with the Temple you find that the trappings of an autocratic society are handcuffs to the spirit, holding you in place, disabling a mind, disallowing it to think and act for itself - laying down rigid rules that must be adhered to. The Temple, conversely, encourages us that we need no regimented rules to survive, all we need is to expend a minimal amount of consideration for our fellow people, to accept differences in colour, ideas, sexuality, etc. Falling (sic), the rules of our wonderful and enlightened society has led to nothing but war, man killing man; religion playing a large part in the reasons for war. Religion is another point that the Temple puts across. It shows us the trivialities in religion be it Christian or Hindu. The idea of believing 2883

in a spiritual god - how abhorrent. It insults the intelligence to have god and jesus rammed down our throats - Crass put my feelings very well when they said Jesus died for his own sins, no mine. Religion is an easy way for a frightened people to hide behind the eventuality of their own death - it's okay, we will be going to a better life - what a joke. The only temple/god we should worship is our own bodies - any sacrament to be given should be exercise of the mind and body. Prayer should be an introspective look into your own feelings.

The Psychick Cross is a symbol that is easily recognisable - and therefore a medium through which publicity can be shown. Unlike the "cross" the psychick cross is a very strong image of ideals, and shows a firm belief in what we feel the Temple stands for; I know that when people see the cross on my clothes - be it badges, t-shirts - and they ask what it stands for, they will always associate it with the Temple as well as Psychic TV. The strength of its images remains in the subconscious, therefore leading to easy recognition.

The Temple roots its beliefs in magic where sexuality and mental strength have always played an important role. This world is inhibited by its narrow-mindedness of sexuality. The Temple shows us that we should not be embarrassed by it, nor inhibited by it. This does not necessarily mean infidelity, or polygamous behaviour. Free Love can be practised between two individuals involved in a close relationship because the restraints of society are prevalent in marriage etc. It encourages us to be free - the most important aim for all humans - to be rid of a repressive society and to develop together with no feelings of materialism.

Although society is against us, too many people are unable to stand up for themselves, they allow themselves to be carried along without stating how they wish things should be done. If we work hard enough though, perhaps one day we will have a world where at least the ideas of the Temple are practised, even if they are disconnected from the actual force and developer of those ideas.

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The Temple is a group of people who together, and individually, work to combat any form of personal restriction. Quite simply we want to make our dreams, and those of everyone else, come true.

We work on three levels, or ratios. On the first level we examine our real selves, discovering our dreams, our potential, our REAL selves. We then try to live our lives, realising our dreams and making the most of what we have to offer (skills, abilities, etc...), thus following (to use a rather archaic term) our destiny. Once an initiate begins to work on this ratio, he/she has a chance to take joint control of the helm. The Temple is constantly evolving: each initiate has the chance to help dictate the direction of that evolution. In the 3rd ratio we work to try and improve the world in which we live. At this level we try to act as an evolutionary goad, pushing mankind back on course.

We realise that the only way of achieving anything is to help one another. So whenever we can we donate time, money, ideas and skills to T.O.P.Y. We receive no reward for this: no medals, no "I raised $100" selling t-shirts. The reward is the knowledge that we have helped someone else to realise their dreams. 2884

We are an international group, with bases in the UK, Holland, Germany, Sweden, Canada and America.

As is obvious ("Temple" & "Psychick") we are metaphysically minded. Many of our methods could be considered magickal. Magick is merely a technique for helping us negate the effects of restriction and control; and live (again that rather naff word) destiny. We are constantly developing and refining our own magick. We do not believe in any great powerhouse in the sky, any gods, angels, demons, etc. We have realised that the human brain is capable of much more than it is used for. Our magick operates within the human nervous system - and works!

Our magickal techniques are a little too "technical" to go in to. Suffice it to say that one of our main sources of energy is sexuality and orgasms. Sex plays a very important role in our philosophy as the energy obtained from it is tremendous. As was said earlier, we try to "touch our real selves". Our first stepping stone to this is the removal of restriction placed on our sexuality by society. Once a month, or more, an initiate performs a simple magickal exercise which is designed to bring him/her closer to his or her real sexuality - as experienced in sexual fantasies. There should be no holds on sex, one should be able to enjoy sex in whatever way one, and one's partner(s), want to.

Our symbol, logo, emblem or whatever - the Psychick Cross - contains a great deal of symbolism. The most obvious facets are: 1, it is the reverse of the Papal Cross, thus making it an anti-papal cross; 2, it is an "E" for Ego, backed with a reversed "E", thus representing the negation of the Ego's role over the human mind.

In many systems of magick numbers are said to have meanings. 23 has many meanings all of which are applicable to the Temple: Initiation; Union of Fire and Water (symbols of male and female) - sex; Integration of all levels of consciousness.

I first heard of T.O.P.Y. through the drunken ramblings of someone I now find it impossible to describe. At the time "Godstar" boomed from his room almost constantly. After this, a friend lent me "Dreams Less Sweet". I bought a few records, sent off for some literature.

Previously, I had dabbled with THELEMA, which seemed to ask the right questions, but gave the wrong answers. T.O.P.Y. seemed to ask equally pertinent questions (and sometimes more so), and answered them with nothing but Hagbard Celine's "Think for yourself Schmuck". As time went on I became increasingly interested in, and in agreement with, the Temple's ideas.

At last a decent magickal system. No more silly Kabbalistic rituals. Simple, straightforward, and functional. A chance to help, however little, however much. Perhaps even to meet people who've got better things on their mind than taking the piss.

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The Temple is an international group of people who want to improve the quality of not only their own lives, but of everybody. We have realised that the life of the average person lacks direction and meaning. Human beings are persuaded, by various methods, to do what they are told, however subtly, rather than what they really want. Some realise this and 2885

"drop out", hiding the world behind a beer can or a line of coke; others try to change the world. We are in the latter group. We try to do nothing unless we really want to. We try to differentiate between "pretend" desires programmed into us by society, and our true wishes. We then try to live these true desires. That is what real freedom is. Our method is, I believe, the most powerful. We use magick; not card tricks or turning princes into frogs; but real magick (that's what the "k" on the end signifies), which is a method of programming your own mind to do what you want it to do. We use sex as a tool for elevating the mind in much of our magick. Sex is one of our basic needs. It is also the most powerful force we have access to.

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What attracted you to T.O.P.Y.?

The systematic use ov will power to make dreams become real. The undogmatic appreciation ov the inherent potentials ov thee Individual who wants to see and is not afraid to invest energy in finding their true self, their true desires, and to act accordingly. Furthermore, the new approach to Magick: a demystified system ov practical techniques to extend the perception and skill ov acting consciously according to one's own nature without guilt.

In what ways has T.O.P.Y. failed to live up to your expectations so far?

I see T.O.P.Y. as an active forum/expression/output ov thee assembled energy ov its members. I consider myself taking part in thee process and don't feel that thee organ has failed to live up to my expectations as they are identical with thee expectations I have for myself in life. I apply T.O.P.Y. in my life according to my own interpretation and accept no dogmaa, and as long as I feel that my intentions coincide with T.O.P.Y. and that its structure is based on mutual appreciation/trust/- respect/challenge/communication then I invest energy in this forum. I am curious/open-minded by nature. In thee course ov time and involvement much is explained. I have no fear.

Explain T.O.P.Y.

Through education, school, inherited dogmatic value systems, TV, radio, written/spoken propaganda people are continously deprived ov their self respect as unique manifold human Individuals. We are systematically discouraged by thee keepers ov addicts to Control from exploring our real physical and mental needs and potentials. We are exposed to constant programming, its main aim being streamlining ov thought into unquestioned acceptance ov illusory satisfaction, leaving an unlocated feeling ov frustration behind. Fear is the Key to Control/Manipulation. Thee fear ov change/thee unknown/thee unsecure/thee unfamiliar - all these block thee Individual longing for development/experience and make him/her accept thee vast offer ov surrogates and substitutes in today's world system. Those who are not contented with this pseudo-reality seek other ways for deeper knowledge/realisation ov dreams, and create their own forum/access point for mutual encouragement/support/challenge ov individuality and will.

We are history, thee sum ov our ancestors. If we ignore our own history and its impact on our lives, we are inclined to repeat thee pitfalls and disasters ov previous generations. We dig our own graves as culture. 2886

Christianity has monopolised thee European thought system and thee use ov ancient methods/rituals as a means ov recollecting force, and has deformed its intentions to thee point where they lose every form ov potence and sense while being refunctioned to "evil/dangerous mys- ticism/occultism".

Ritual as Access Point to thee inner regions ov thee mind and focus ov will into conscious action. . .thee threat to status quo in thee present socio-political and cultural world-system. A society deprived ov its history/past is a society deprived ov its future and identity.

Sex is thee primal key to thee mental system ov a person. It is thee nucleus ov their own past, present, and future. In thee moment ov orgasm thee brain is for a short period ov time thrown out ov/disconnected from its subconsciously socialised/adapted thought-system. In this moment ov disconnection thee brain is highly susceptible to new information. Orgasm is thee Access Point ov de- and re-programming ov thee mind. Storage ov subconscious information - thee seed to conscious action. Attack on subconsciousness determines thee overflow to consciousness latently transformed into concrete action.

Education/indoctrination has trimmed our minds in thee course ov a life- time to fit thee demands/needs ov thee control units in society. We see continuous re-education as a necessity in order to develop. Ritual strengthens our determination to find and do our true selves and to cross new borders ov knowledge and understanding, to avoid thee obstacles to thee realisation ov our dreams. Through self-decided "indoctrination/dedoctrination" ov thee subconscious mind we avoid daily pitfalls in mental laziness and cowardice/compromise. Free sexuality without guilt liberates our mind from inherent blocking mechanisms between consciousness. Free flow ov information between thee brain hemispheres brightens our eyes, makes us clear, strong and real.

23: Number ov "Coincidence" - thee genes in thee human being consist ov 23 chromosomes, blood needs 23 seconds to cross thee human body. A sign ov life and death, its correlation and its unknown dimensions. Death/- mortality - thee ultimate reference point for each human being. To live fully without regrets or not. We are mortal. Here and Now.

Christians have their Cross - fetish ov guilt and shame. Christ on thee Cross - symbol ov martyrdom/sacrifice for thee sinfulness ov thee human race. Unworthy, godless slaves.

We repudiate - have our own fetish/symbol for thee immense possibilities and dimensions ov thee human mind and vessel in life. Thee Psychick Cross - an alchemical symbol for (magickally) dangerous material/know- ledge. Thee Temple Ov Psychick Youth is "danger" to dogmatic/streamlined thought, that is to thee stability/status quo in present society/cul- ture: thee seed to a new science/way ov living.

Magick: a system ov Will Made Flesh. We focus our will in collective ritual across thee world on thee 23rd ov each month, and programme/- tune-in our mutual wavelengths/sexual desires in thee moment ov orgasm. Our will-power programmed in thee genes and assembled in thee liquids ov semen/lubricant/blood/spit, and hair.

Thee features ov thee embryo is decided/determined through thee thoughts ov sexual partners during coitus. Thought made Flesh. Will made Real. 2887

T.O.P.Y. Made Real.

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In answer to a cynical journalist:

Most people can't stomach the "missionary zeal", so to speak, so any mention of a "Great Crusade to save The World" is right out of the window. The Temple is there for those who want it - it isn't another banal ideology, but a network of Individual interests where information is relayed to one another on the basis of practical experience. You've heard of synergy: the working together of two or more elements to create an effect greater that the sum of the individual elements' output. Well that's us! We support one another by our own efforts - like a latter-day tribe.

What impels a person to work within the Temple? A dissatisfaction with current societal values, perhaps. An awareness of possibilities within ourselves that most recognised institutions of society, religious or otherwise, either flatly deny or appear reluctant to expand upon. (As social beings we have an inner need to express ourselves amongst friends - interpreting "friends" as those people who can relate to you!) All such answers seem a bit "rhetorical" to me, so we might gain a better understanding of the "attraction" of T.O.P.Y. by taking a brief look at the ideas and methods it collectively presents.

We take a very broad view - limitlessly so - of the means at our disposal towards self-development. Jung called it individuation. Aleister Crowley called it the realisation of the True Will. You may call it simply "Maturity". From the lore of Magic (a much scoffed at notion, superficially, in our high-tech rationalistic era; but isn't our science the highest magic to a so-called primitive? And what arrogance you have to deny the function of something you know nothing about, despite its overwhelming history of practice?!), to music, to martial art; if the perceptive individual thinks there is something worth picking up on, we will attempt to pluck it out of the mire and use it! That is why T.O.P.Y. is often seen in the "public eye" to "wallow morbidly" in social taboos; or however else they choose to put it. Life's too short and wonderful to run away from and/or wrap up in unnecessary prohibitions/superstitions. So, cut out the crap! The Temple brings together people who aren't afraid to try a little. The luxuries of Western "civilisation" (loud laughter) also bring greater excuses for us to get very lazy.

(The notion of forced commitment, street-corner proselytizing, I find repulsive. We emphasise, more than anything else, the power and cretiveness of the individual will; how that feeling can be shared through communication and care. To force others to "join in" would defeat the purpose of the network. How can I force you to be yourself? [eg. forcing another to emulate my thoughts & feelings is no freedom for the other person.] What the fucks the point? We can only provide inspiration - no greedy Gurus infest this House.)

Why do I think T.O.P.Y. is important? Could answer that in several ways I suppose. The workings of the Temple are not always to my liking, but then, as a network with some degree of structuring/organisation, what else do you expect? Humanity has yet to invent a machine that is 100% efficient. And involvement with T.O.P.Y. does NOT mean you go along with 2888

every suggestion that's put forward. In terms of energy, feedback and so on, you reap what you sow; just as with any human relationship (I use that analogy quite intentionally). Anyway, I feel it is important because - in an age of much insincerity - T.O.P.Y. is rooted in what I ultimately recognise as COMMON SENSE. We seek to embrace the earthly human condition, warts and all. We look at ourselves and recognise the need to strive for personal goals; expand our often blinkered definition of "self" by trying to utilise the new and the strange; experiment, instead of wallowing in the "fear of the unknown"; reject dogma, reject guilt, reject anything that leads to unnecessary anxiety - not by pushing things to the side, but by confrontation. (The quickest route between two points is a straight line.) Such ideas, although expressed a little dogmatically here for the sake of brevity, outline a healthy, strong approach to living. And it feels very refreshing to be amongst friends who won't try to fob you off with more alienating politics or mystical pap.

No, my involvement with T.O.P.Y. has not equipped me with easy panaceas for the problem of Government, etc. We live in a complex environment - I am the first to admit it. T.O.P.Y. has no manifesto up its collective sleeve. Rather, we consider the situation from the perspective of "To change the World you must first change yourself." It is no use disban- ding the police-force tomorrow if they are all going to continue acting in the same way to the people they picked on before!

(To amuse myself, I might describe involvement in the Temple as a course in psychic self-defense for the outsider! But then you'd probably take that the wrong way. The Temple is NOT a cheap sort of psychotherapy; no psychic prescriptions from Doc P-Orridge, or anybody ridiculous like that. Nobody involved in the network wishes to suffer fools gladly, and the only people "assessed" are ourselves - BY OURSELVES. A little eccentricity leads to a progression of ideas - stupidity does not! And you must ultimately deal with your own problems, if you wish to reclaim personal responsibility at all - a belief that is central to T.O.P.Y. philosophy.)

Why the big profile on Sex in T.O.P.Y.? The fact that you feel our "high profile" needs to be mentioned may provide part of the answer! As I have already tried to indicate, the Temple strives to eliminate our (often culturally inherited) feelings of guilt. We consider sexual energy to be of great importance - its free expression is our very birthright, in whatever way our nature inclines. The neuroses and psychosomatic ailments resulting from high levels of sexual repression have been catalogued well enough by now, without me having to re-iterate the point. And guilt about one's personal sexual activities can be used as a potent weapon in the hands of your adversaries - just look at the gutter press. Sexuality is just that - whether it be expressed in "fetishism", "homosexual" activity (a horrible, clinical expression if ever I heard one), and so on. It's nobody's business but your own.

Having said that, it is obvious that many people - particularly the younger - pursue an active sex life without recourse to massive guilt! So why all the hypocrisy about its public expression? Why the hassle? Evidently, the mass media does not reflect an accurate - honest - picture of our feelings. The Sunday Sport continues to make sex and sexuality an absurdity - something to sneer at. We wonder why.

T.O.P.Y. wishes to take sexuality a step further by investigating the 2889

powers we consider to be generated by sexual activity, so that they can be used for the benifit of the individual. Every Individual. Orgasm has a powerful effect on one's perception, body chemistry, bio-electric field, etc., if only for a few moments. And we feel that the state of being created can be put to use, in combination with intense desire. Again, we are entering the arena of "magick" and ritual (all sex is ritual); we are considering the so-called dark side of nature, and to a TV generation brought up on Dennis Wheatley films, such ideas seem very taboo. We wish to break down those superstitions - we have little room for fear in such speculative areas - but we have no vested interest in people agreeing with our aims and methods. (We are not out to harm anybody, so please remain sensible and leave us be if you are scep- tical/unimpressed.)

Of course you can't discuss sex without mentioning AIDS nowadays. To counter popular misconceptions let it be stressed that the Temple does NOT encourage orgiastic or promiscuous behaviour - forced promiscuity to prove one's "liberation" is just a stupid and damaging as exaggerated pruder; if it goes against your natural inclinations. I suggest you use your common-sense and exercise responsibility. But, to give an example: should someone attracted to their own sex no longer feel attracted because circumstances dictate a certain degree of caution with the choice of partners? We think not. Circumstances and the means of your natural indulgence may vary quite a bit, but the right to "be and feel" whatever you are does not. This must be kept in mind, as the puritans cry out for "conformity" yet again. . .

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Thee Temple Ov Psychick Youth, we are united, united in the differences that constitute our individuality. At one stage or another all ov us had reached the same crossroad. The roads were clearly marked - conformity, control, suburbia, soap and no hope. The general flat planes that lead to a hollow, wasted death. Instead, we deliberately leave the roads to travel cross-country - to aim for the high mountains on the horizon. There are no clearly visible signposts, no neatly maintained roads and no resting points. The undergrowth can be extremely dense, the in- habitants hostile and the speed of travel tiresomely slow. But etched on the horizon, amongst the loftiest of mountains is a Psychick Cross. We move onwards and upwards. This is the way of T.O.P.Y.

To travel with T.O.P.Y. is to map out your own route, to cross virgin territory, often alone. You discover you pace, your own dreams of the goal. Discovering your own philosophy of life, but instead of preaching it you live it, and live it to the full. We may travel alone, but we obtain strength that elsewhere in the wilderness others are planning and travelling their own routes to the same goal. We may rendezvous, by chance or by desire. We can then share, relate our travels and exchange maps for we know that to fulfill our life we must help fulfill others: open their eyes, let them help us open ours. Share our results and tactics and help to change the maps of old. To lay new paths and roads and satisfy the discontentments of society and its expectations and limitations of an individual.

It is every person's basic right and task to be as they will, as they truly will. The study is long and hard to find this will. Total self-honesty is needed. The ability to touch oneself, no less. T.O.P.Y. will encourage, suggest ways of touching at all levels and of all 2890

aspects, by using rituals and intuitive magickal methods specifically aimed at getting closer to oneself. To integrate all the different levels and aspects to develop a total, free individual.

T.O.P.Y. realises that every man and woman has their own potential to achieve and live by. This can vary greatly within individuals but this is the key because each individual's achievements are relative to only that one person's potential. There is no competitive hierarchy as that would serve only to stifle development. Each individual must ultimately justify their every motive, action and belief to themselves. If they achieve this then they are allowing T.O.P.Y. to achieve itself. It cannot work in reverse. It can be hard. To start to truly look at yourself can hurt. Strength, honesty and commitment are needed to move towards T.O.P.Y. Sexuality is a key as within sexuality the restrictions and constrictions of society and its controls can bite the hardest. To liberate and understand one's own sexuality is to liberate and under- stand T.O.P.Y. An individual who has learnt to express themselves sexually can then use the lessons learnt here to inspire freedom and development in other aspects of their person. Your sex and sexuality belong to yourself. The energies it generates all come from within your psyche. At the peak of sex the doors open, the barriers collapse and there is no separation. The interchange between conscious and "sub"-con- scious is complete. Using controlled focusing at this magickal time, T.O.P.Y. individuals can make a conscious desire to move to the higher levels of their own consciousness where it can take effect and help the dreams become real. By truly understanding this process and tailoring it to an individual's methods, breakthrough can be reached and you have given yourself back to yourself.

These methods of sexual focusing provide the basis of T.O.P.Y. workings. The results achieved here by the individual filter down through all levels, all actions, all motives. All comes from within the individual.

T.O.P.Y. has a psychick symbol and a psychick number. Both of these are woven deeply into the sub-structure. Both act as a focus, as a synthesis of beliefs and actions; as a trigger. The Psychick Cross with its horizontal arms in the ratio of 2 to 3 can be interpreted on many levels: to signify the individual (the vertical line) with his/her past (bottom line), present (middle) and future (top); a symbol of integ- ration between opposing functions within an individual of T.O.P.Y. (3 E). The arms flow outwards from the Cross to symbolise growth and discovery whilst at the same time they all draw inwards to focus and synthesize this growth within the individual. A cross to sacrifice the self upon; a uniform symbol to identify with, but like T.O.P.Y. itself to be interpreted in different ways by different individuals.

The magickal number 23 is interwoven throughout T.O.P.Y. It is the point of focus, to integrate, to dissolve. A time, a time for work, a date to complete a task 23 times is to see it move deep within the conscious- ness. A number that's history is proven and potent, one that occurs internationally,irrationally and totally naturally. Like the Psychick Cross, indeed like T.O.P.Y., 23 is the gateway, the crossover point to internal focus and development and external flowering.

When there is no other way.

T.O.P.Y.

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Thoughts on The Temple

The Temple Ov Psychick Youth is a body of like-minded, ageless souls all striving in an individual manner towards a collective goal: a guiltless state of self-awareness.

The exploration of our innermost desires by the release of the sexual spirit, and thus the freeing of our emotions of dogma and external control, is fundamental to the process by which the Temple achieves its collective identity. The process is a deeply personal voyage of discovery (the very fact of the emphasis of the individual testifies to this), one in which the Temple acts as a guiding light, a processor of information and its re-direction.

"No Man is an Island", and for this reason the Temple is both needed for support in our battle, and as a focus for the support we ourselves can offer. Its sum being greater than the parts, the Temple serves as a sounding board for ideas, provoking thought which may under other circumstances never have been given the right "culture" in which to form and grow. Thus the Temple is a growing, living organism whose form is a result of the collection of "cells" within it, as in any biological organism. The analogy with the natural world is of direct significance. All life operates within a set environment or eco-system, but its very presence is an integral part of that system. If any one species grows it is at the cost of another, and if any "external force" is introduced the balance can be forever altered with the possibility of collapse (eg: Rainforests). The Temple is such a force, one which could ultimately over-turn the preconceived ideas of our Western society. This may seem to many to be a fanciful argument, but to those who mock I would say, "how small is a virus or cancer cell that can cause the collapse of an organism."

We may be small, but we are growing to attack like a cancer from within!

We must stand together, we must fight!

On criticism of the Temple

How can you criticize an organisation which makes statements such as ". . . we support your individuality", "we offer no dogma", and talks of "de- programming". These are some of the most important statements mady by T.O.P.Y., and show the principal aims of the Temple: the realisation of YOURSELF, which results in SELFLESSNESS in the most positive way - no greed, no sex barriers, no age barriers, no race barriers. . . .etc.

The ultimate goal of LOVE and escape from the prison of 20th Century (especially western) ideas and values. DON'T WE ALL FEEL THE SAME? Thee Temple gives no orders, it gives a method through books, records, states of mind to a form of enlightenment. "You must understand 'til it hurts. The mind must be stretched to include emotions, thoughts and points of view entirely foreign to the narrow limits of our present life." (quote from "Zen" by Christmas Humphreys) To me, the Temple is about THINKING and trying to spread this FREEDOM.

SEXUALITY: This I am only myself realising at the moment - NO GUILT. We see it on T.V. every day: twisted sex values - TURN IT OFF! I can't find

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the right words to use about my sigil experiences but I feel re-charged, focused, powerful, aware.

THEE PSYCHICK CROSS: This to me forms a kind of focus (not in a fearful, religious sense) and is a common ground and understandable sign to those involved within T.O.P.Y.

23: This to me is Kammerer's Law of Seriality. The natural rhythms, patterns, harmonies in all the universe. It is an expression of this belief of the unexplored forces that act upon us.

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I can relate to what the Temple Ov Psychick Youth is trying to do because we are all living in a world where chaos reigns. The Western World has been under the dogma of religion, Catholic and Protestant, for the last five hundred years. And its teachings, far removed from the original message, have beenused to control the masses and to shape humanity's moral codes.

So today we have people wanting to have spiritual freedom, but who because of the age-old brain washing of God and the Devil, and good and evil, find it hard. Even worse, most people in our society have to unlearn and begin at thee beginning about their relationship with life, the universe and everything in it; and they generally start looking within themselves for their answers. I personally think that Chris- tianity is on its last legs, as its churches are full of middle-aged and old people, but not young people. So there are many who are searching for spiritual freedom, and a truer relationship with life. The Temple Ov Psychick Youth provides a means and a way for people to break free and rise above the lie of society. Because magick, witchcraft are keys that unlock many of life's closed doors, and enable individuals to explore and develop themselves on all planes of life, from spiritual to physical.

Nothing in life is easy, and magick is not an escape. As with all life you have to give of yourself to receive, and giving of yourself means a sacrifice of time and effort which is a hard lesson for many an aspiring occultist. So through contact with open groups like T.O.P.Y., individuals can meet other people with similar ideals in life.

Obviously people will have to face moral principles such as sexual Magick (tantric yoga) and other methods used in ritual magick to raise the power, but this is something they learn naturally and not unnatur- ally as the rest of society still thinks and believes. They have to learn that they themselves create or destroy what life presents before them, not God or the Devil, and thus having learnt go forth into a new world of gods. After all, evil is essentially misplaced energy (un- natural). So things like sex, and all pleasurable activity so long as it be done with free will, are healthy for us in life.

This last point is another reason why I agree with T.O.P.Y.'s ideals: because they encourage people to be free within themselves, and to discover their own true wills.

As A/C puts it: Do What Thou Wilt Shall Be The Whole Of The Law. Love Is The Law, Love Under Will.

2893

My interpretation of T.O.P.Y. is that of the propagation of unlimited expression and potential. Also, that of the freeing of world technology and communication from the restraints of generally restrictive, authoritarian value-systems. The Temple, to me, has the potential to both examine and free the latency of both physical and psychical potential.

I would like to take part in a world-deprogramming task, and experience the worthiness of my own full powers, in all their comparitive spheres.

These thoughts encompass my attitudes towards sexuality (in both its drive and visionary factors) and also my movement towards a cooperative methodology.

---------------------------------------------

What is Thee Temple Ov Psychick Youth?

To me, ultimately a special state ov mind - the place where all dreams meet. The place you know exists but are afraid to admit it. A secret place, timeless, sexual, a magick place open to all. Have you never felt so alive, happy, sexual that you want to live forever? Or are you lost, scared or just too pissed off to care. T.O.P.Y. can help you find your real self and you can help T.O.P.Y. in the process. By helping and caring and coummitment to T.O.P.Y. the same energy is given back. Love is not a dirty word, helping people is not wrong. For society to change, people must change. People must see what is happening all around them. People must be given information about sigils, dreamachines, magick. People must be pro-sexual, have respect and caring for everybody. What is wrong with being happy, alive, caring? So reject money - I'm on 16K a year, smart mate but who's interested. I'm a Man City fan - You're dead. (Fighting for a football team, strange.) This jumper cost $60. (Very smart, but does it make you really feel better inside.)

In these times ov one-upmanship why not join the ultimate game and play for your life and make history as well.

---------------------------------------------

Thee Temple Ov Psychick Youth acts as a focal point, a sigil to thee Will. It can provide thee FORM about which thee FUNCTION ov Thee SELF can be wrapped. Thee act ov focusing releases tremendous energy which Thee Temple, as a concourse, forms into a flow ov energy. As a concept it sparks off Individual activity and through thee Image ov Thee SIGIL it channels that energy into a creative outburst.

As a free form with a continuous flow ov unrestricted and unlimited ideas it allows any Individual to develop a language to express what can not be explained. Magick in its modern context is largely a question ov interpreting a subjective reality in purely personal terms. This requires a personal subjective language. Yet if society is to continue - have any meaning - then it is precisely this that must be communi- cated. A subjective reality can not be expressed in terms ov common language, but only as a personal experience. Thus thee only channel ov communication open to us is to place our personal view within a common framework. This in essence is what all communication is about. But most ov our present belief is based on distortion. Our culture simply has not got thee necessary tools to cope with thee present situation. Our 2894

cultural language is still based on thee rational universal world ov thee past aeon. This will have to be swept aside before people can talk to each other again.

The magickal number 23 is interwoven throughout T.O.P.Y. It is the point of focus, to integrate, to dissolve. A time, a time for work, a date to complete a task 23 times is to see it move deep within the conscious- ness. A number that's history is proven and potent, one that occurs internationally, irrationally and totally naturally. Like the Psychick Cross, indeed like T.O.P.Y., 23 is the gateway, the crossover point to internal focus and development and external flowering.

When there is no other way.

T.O.P.Y.

---------------------------------------------

Thoughts on The Temple

The Temple Ov Psychick Youth is a body of like-minded, ageless souls all striving in an individual manner towards a collective goal: a guiltless state of self-awareness.

The exploration of our innermost desires by the release of the sexual spirit, and thus the freeing of our emotions of dogma and external control, is fundamental to the process by which the Temple achieves its collective identity. The process is a deeply personal voyage of discovery (the very fact of the emphasis of the individual testifies to this), one in which the Temple acts as a guiding light, a processor of information and its re-direction.

"No Man is an Island", and for this reason the Temple is both needed for support in our battle, and as a focus for the support we ourselves can offer. Its sum being greater than the parts, the Temple serves as a sounding board for ideas, provoking thought which may under other circumstances never have been given the right "culture" in which to form and grow. Thus the Temple is a growing, living organism whose form is a result of the collection of "cells" within it, as in any biological organism. The analogy with the natural world is of direct significance. All life operates within a set environment or eco-system, but its very presence is an integral part of that system. If any one species grows it is at the cost of another, and if any "external force" is introduced the balance can be forever altered with the possibility of collapse (eg: Rainforests). The Temple is such a force, one which could ultimately over-turn the preconceived ideas of our Western society. This may seem to many to be a fanciful argument, but to those who mock I would say, "how small is a virus or cancer cell that can cause the collapse of an organism."

We may be small, but we are growing to attack like a cancer from within!

We must stand together, we must fight!

On criticism of the Temple

How can you criticize an organisation which makes statements such as ". . . we support your individuality", "we offer no dogma", and talks of 2895

"de-programming". These are some of the most important statements mady by T.O.P.Y., and show the principal aims of the Temple: the realisation of YOURSELF, which results in SELFLESSNESS in the most positive way - no greed, no sex barriers, no age barriers, no race barriers. . . .etc.

The ultimate goal of LOVE and escape from the prison of 20th Century (especially western) ideas and values. DON'T WE ALL FEEL THE SAME? Thee Temple gives no orders, it gives a method through books, records, states of mind to a form of enlightenment. "You must understand 'til it hurts. The mind must be stretched to include emotions, thoughts and points of view entirely foreign to the narrow limits of our present life." (quote from "Zen" by Christmas Humphreys) To me, the Temple is about THINKING and trying to spread this FREEDOM.

SEXUALITY: This I am only myself realising at the moment - NO GUILT. We see it on T.V. every day: twisted sex values - TURN IT OFF! I can't find the right words to use about my sigil experiences but I feel re-charged, focused, powerful, aware.

THEE PSYCHICK CROSS: This to me forms a kind of focus (not in a fearful, religious sense) and is a common ground and understandable sign to those involved within T.O.P.Y.

23: This to me is Kammerer's Law of Seriality. The natural rhythms, patterns, harmonies in all the universe. It is an expression of this belief of the unexplored forces that act upon us.

---------------------------------------------

I can relate to what the Temple Ov Psychick Youth is trying to do because we are all living in a world where chaos reigns. The Western World has been under the dogma of religion, Catholic and Protestant, for the last five hundred years. And its teachings, far removed from the original message, have beenused to control the masses and to shape humanity's moral codes.

So today we have people wanting to have spiritual freedom, but who because of the age-old brain washing of God and the Devil, and good and evil, find it hard. Even worse, most people in our society have to unlearn and begin at thee beginning about their relationship with life, the universe and everything in it; and they generally start looking within themselves for their answers. I personally think that Chris- tianity is on its last legs, as its churches are full of middle-aged and old people, but not young people. So there are many who are searching for spiritual freedom, and a truer relationship with life. The Temple Ov Psychick Youth provides a means and a way for people to break free and rise above the lie of society. Because magick, witchcraft are keys that unlock many of life's closed doors, and enable individuals to explore and develop themselves on all planes of life, from spiritual to physical.

Nothing in life is easy, and magick is not an escape. As with all life you have to give of yourself to receive, and giving of yourself means a sacrifice of time and effort which is a hard lesson for many an aspiring occultist. So through contact with open groups like T.O.P.Y., individuals can meet other people with similar ideals in life.

Obviously people will have to face moral principles such as sexual 2896

Magick (tantric yoga) and other methods used in ritual magick to raise the power, but this is something they learn naturally and not unnatur- ally as the rest of society still thinks and believes. They have to learn that they themselves create or destroy what life presents before them, not God or the Devil, and thus having learnt go forth into a new world of gods. After all, evil is essentially misplaced energy (un- natural). So things like sex, and all pleasurable activity so long as it be done with free will, are healthy for us in life.

This last point is another reason why I agree with T.O.P.Y.'s ideals: because they encourage people to be free within themselves, and to discover their own true wills.

As A/C puts it: Do What Thou Wilt Shall Be The Whole Of The Law. Love Is The Law, Love Under Will.

---------------------------------------------

My interpretation of T.O.P.Y. is that of the propagation of unlimited expression and potential. Also, that of the freeing of world technology and communication from the restraints of generally restrictive, authoritarian value-systems. The Temple, to me, has the potential to both examine and free the latency of both physical and psychical potential.

I would like to take part in a world-deprogramming task, and experience the worthiness of my own full powers, in all their comparitive spheres.

These thoughts encompass my attitudes towards sexuality (in both its drive and visionary factors) and also my movement towards a cooperative methodology.

---------------------------------------------

What is Thee Temple Ov Psychick Youth?

To me, ultimately a special state ov mind - the place where all dreams meet. The place you know exists but are afraid to admit it. A secret place, timeless, sexual, a magick place open to all. Have you never felt so alive, happy, sexual that you want to live forever? Or are you lost, scared or just too pissed off to care. T.O.P.Y. can help you find your real self and you can help T.O.P.Y. in the process. By helping and caring and coummitment to T.O.P.Y. the same energy is given back. Love is not a dirty word, helping people is not wrong. For society to change, people must change. People must see what is happening all around them. People must be given information about sigils, dreamachines, magick. People must be pro-sexual, have respect and caring for everybody. What is wrong with being happy, alive, caring? So reject money - I'm on 16K a year, smart mate but who's interested. I'm a Man City fan - You're dead. (Fighting for a football team, strange.) This jumper cost $60. (Very smart, but does it make you really feel better inside.)

In these times ov one-upmanship why not join the ultimate game and play for your life and make history as well.

---------------------------------------------

2897

Thee Temple Ov Psychick Youth acts as a focal point, a sigil to thee Will. It can provide thee FORM about which thee FUNCTION ov Thee SELF can be wrapped. Thee act ov focusing releases tremendous energy which Thee Temple, as a concourse, forms into a flow ov energy. As a concept it sparks off Individual activity and through thee Image ov Thee SIGIL it channels that energy into a creative outburst.

As a free form with a continuous flow ov unrestricted and unlimited ideas it allows any Individual to develop a language to express what can not be explained. Magick in its modern context is largely a question ov interpreting a subjective reality in purely personal terms. This requires a personal subjective language. Yet if society is to continue - have any meaning - then it is precisely this that must be communi- cated. A subjective reality can not be expressed in terms ov common language, but only as a personal experience. Thus thee only channel ov communication open to us is to place our personal view within a common framework. This in essence is what all communication is about. But most ov our present belief is based on distortion. Our culture simply has not got thee necessary tools to cope with thee present situation. Our cultural language is still based on thee rational universal world ov thee past aeon. This will have to be swept aside before people can talk to each other again.

Thee Temple as a focal point without a fixed system ov values begins Thee Process. It provides a channel through which thee Individual can view his/her circumstances from their own perspective. It sweeps past thee outmoded views ov mass philosophy. Most importantly, by mutual encouragement, Thee Temple Ov Psychick Youth gives me thee courage to accept and trust my own view.

---------------------------------------------

Its aims on human freedom and independence To inspiration individuality Freedom in any dreams, in any wisches

Sexuality with no limitations so long as it is yours sexuality to make you free of any restrictions sexuality & Love the most successful drivepower for any dream & wisch Love the power of all powers.

Methods of magic and philosophy from many individuals Psycho-levels of the brain to help you in higher atomosphere's Methods from magic to create your perfect atmosphere and to get closer to that one self Methods look sometimes bizzare but are the ones who understand there are no limitations, when you wanne reach exstacy-freedom OV 23 - That moment, that day, that dream, that wisch, that freedom It all can come true, OV 23 is one of those methods Lots of thoughts are feelings which are not easy to explain May be when I have to represent a year later it might be totally different, I learn every day more and more, it will take lives.

-----------------------------------

Thee Temple Ov Psychick Youth is important because it is ACTIVE and CARING. It intends to nudge people into an understanding of themselves, into RESPECT for themselves. To Love themselves and their lives. It intends to spur people into doing coumthing with their lives, being 2898

ACTIVE. It gives people back to themselves along with the realisation that they CAN get what they really deeply want and need. Their desires can be made real. All it takes is effort and discipline.

For a few years now I have felt a deep hunger and frustration. There has been a large gap in my life. It took me awhile to realise what this gap was. A deep spiritual lack. There has never been any talk ov or involvment with anything remotely spiritual during the whole of my twenty years of existence. During Primary School it was required of the whole class to stand up in thee mornings and say thee Lords Prayer. I never ever believed in it. It seemed totally absurd to me even then, I don't really know why, but I never believed in "God". For seven years I stood up and mouthed thee words of thee prayer. When I left at the age of 12, if anyone asked me to recite thee words ov thee Lords Prayer I couldn't do it! Seriously. I had never learned it and had wilfully blocked it out. I objected out loud of course, oh no, that would result in the belt. Little boys who don't say their prayers get pain as a reward. It wasn't until I was about 19 that I found what I thought/think might be thee answers. I have always been interested in thee unusual. In everything. People. Books. Music. Art. Thee "Chaos ov thee Normal", thee "Moronic Inferno". Fashion has never interested me. During childhood I read mostly science fiction. Then came a period ov flux, ov wandering, where I no longer was deeply "into" Sci-fi as before, but couldn't find anything else. That was when I decided to buy "A William Burroughs Reader" having heard him mentioned in numerous articles in thee muzak press. Pages of wonderous images, surreal images, new ideas, new methods. This replenished my lust for thee innovative.

I used to go to an "Adult Training Centre" at night to help out at a kind of social gathering of handicapped people. There was a small record player, and a box of records. Sidney Devine, Elvis, Nana Mouscouri, country and western, thee muzak ov my nightmares! Tucked neatly in between two of these wreckords was an unimposing little single. It was Just Drifting and was by Psychic TV. I asked if I could have it as I wondered what they were like, having read reviews in thee press. As one of our records had disappeared they said "Yes". That was how I dis- covered PTV. It was a few years before I made enquiries into thee Temple. This was made at thee same time as I found a possible solution to my problem. I read a book called "Mysteries" by Colin Wilson. It was thee most amazing book I had ever read. A whole new universe ov possibilities opened up to me. I immediately developed a deep hunger for knowledge. Not everyday knowledge. Knowledge ov this strange new world. I went to thee library and read every occult book I could find. A Whole new worlds of meaning opened up.

Thee Temple seemed like an honest organisation. Not a brainwashing cult. An "anti-cult". I didn't know (and still don't) just how much knowledge it possessed. To make "the occult" a part of everyone's everyday lives, now that was an interesting idea. A very good idea. An essential idea. Ideas into action. Kick start evolution again.

To destroy tyranny and oppression. To bring joy back to living once more. Love. Responsibility for actions. Interaction between Individuals again, instead ov this total isolation that is becoming a hallmark ov thee twentieth century.

Sex. To free sex from all fetters. To throw off guilt and all restric- tions to pleasure. To make sex pure again. Between two Individuals. Not 2899

thee ignorant sexist, totally damaging view of a man fucking a woman. Sex involves two people. Two active people (who may be active in their passivity). To reclaim sexuality as our own. To be shared with who we choose, however we choose. Thee magick ov sex. Thee new sexuality. To choose ourSelves.

Thee Psychick Cross. Thee cross is thee union of opposites (0=2). Thee top half has thee Christian Cross, thee bottom half has thee anti-Chris- tian or Satanic Cross. Thee middle branch ties them together. Thee top half mirrors thee bottom. As above so below. It is thee anti-Papal Cross since thee middle branch is shorter than thee outer two, thee opposite of thee Papal. It is a television aerial. It receives and transmits information from and to every area ov life. Thee centre of thee Information War. It is a focus for knowledge and understanding. It is also thee face of thee Temple. Thee central line ov thee face along which is arranged thee line of thee eyes at top, nose middle, and mouth bottom. Thee three branches are mind, body, and spirit. There are three crosses in thee Psychick Cross, not two.

23, in Crowley's system, is Water. Thee essential element ov life. Thee great sea ov thee subconscious. Thee element that is always in flux, forever changing. Change is stability. Water has three states (branches on thee cross?). Water is the body and the mind. Just as the moon affects the sea so does it affect mind and body. The brain is something like 80% water after all. 23 is a mystery. It's just a number. It's just the number ov rays from Sirius, The Sun behind the Sun. Thee star of thee Dogon, those marvellous people. Thee symbol of Sirius is pretty close to thee cross.

23 is synchronicity and recognition:

2+3=5 2x3 = 6 2/3 = .666

---------------------------------------------

Trying to explain my reason for my involvement with T.O.P.Y. is hard, but to say I am searching for my inner strengths and weaknesses is as good a one as any. To me T.O.P.Y. is doing more for thee couming together ov people than any thing I know. They encourage thee sharing ov ideas which to me is an important factor in knocking down life's walls.

To ask me thee meaning behind their aims, ideas, sexuality, methods, thee meaning ov thee Psychick Cross, ov 23 would be an injustice to T.O.P.Y. Their aim I believe to be more wakefulness in society, for people to open up their eyes and see for themselves. Their ideas revolve around Pagan philosophy and thee arts ov Magick which in a way takes on all aspects ov Life. Methods are thee same in all new conceptions and must be used to get thee message across. Sexuality is a beautiful thing and should be treated in thee same way, free love must be forever in our souls. Thee Psychick Cross is a symbol to symbolise all aspects ov T.O.P.Y. ideals, they must be put up everywhere. Ov 23 I am stuck with no true conclusion as to thee proper idea/ideas behind it, but to me it stands out and crops up in thee weirdest ov situations and it is a JOY to see it anywhere.

T.O.P.Y. is an inner door, a device for breaking down mental walls. T.O.P.Y. can be pleasure with thee pain, thee garden ov eden and you are Adam or Eve. Open thee eye to T.O.P.Y. and experience everything before 2900

it is too late. ---------------------------------------------

I feel no need to justify my interest or my sympathy. Those who reject T.O.P.Y. reject themselves - and few want to face the truth. Each individual must decide their own course, and as no-one is the same, so no course is the same. Everyone responds and rejects or accepts according to their own thoughts and feelings.

T.O.P.Y. offers an alternative to mass control, depersonalisation and guilt. Those who choose this path will never find it easy - prejudice and jealousy will see to that, as very few people have the courage to be themselves and those that do are often hated for it. For not conforming. For not being "one of us".

T.O.P.Y. aims to make each individual free of the mental shackles and spiritual bonds placed on us since birth. To question the unquestioning mind and to heal the wound of separation withing us. For no-one is whole when psyche, mind and body work in discord. The Psychick Cross is a symbol of this unity - a tangible representation of 23 - two threes back to back, joined, whole, a perfect harmony visually and psychically, to be used as a focal point for energy, a comforter emotionally and a reminder of the potential within us. A potential T.O.P.Y. can help us to achieve.

The thing I can give most readily is my love. My love of Life and its unifying energy and of all living things. My love of humanity and all that these destructive creatures have produced that is creative. My love of my ideal that I have cherished and nurtured all my life - that finally humankind will see and feel all that is within me is within all life and therefore that all life is within me.

---------------------------------------------

The nation, the world is in a trap. The poor are getting poorer, and the rich, richer. Our environment is collapsing in upon ourselves because of what we are doing. An example: it is legal to corrode the ozone layer (by use of aerosols, etc.) and thereby harm everyone, yet illegal to smoke marijuana, and harm no-one. We need change, revolution - and T.O.P.Y. is that. The ideas of it being an insane death cult are a misconception. We are help, perhaps the only help and friend, not an enemy. So open your eyes. 2901

Once upon a time. . . .

. . . . I first spurred interest in T.O.P.Y. with the listening of Dreams Less Sweet. After I proceeded to lose that tape to a young lady, I decided to find out more about the sound and reasons of T.O.P.Y. I purchased the live records series, which has proven to be a source of great enjoyment. And I try to forward the ideas of T.O.P.Y. with messages on the dorm door, and I try to play a few songs when I dj at the campus radio station.

What I rather liked about T.O.P.Y. was that there was no forcing of ideals on myself the listener. There are, I will not hold back, a few ideals I do not in self practice, because they do not appeal to me, but I will not condescend because someone else may. For the book, I do not experiment with drugs, have sex, or denounce strongly non-pagan religions. Persons may say that I have not lived, but that is someone else's idea of living. If and when I wish to try something, I shall, but until then I am content with myself. I guess the point is that it is a choice, and one must not necessarily make certain choices to be involved with T.O.P.Y.

The problem, well wait. Let us stay with that prior thought, about choices, just for a minute. You may have noticed I don't spell certain words the way T.O.P.Y. does; again I do not feel that is important for me to reflect that thought to be considered involved with T.O.P.Y. Anyway, as I was writing, the problem is I am afraid that I may not be able to be as active as I wish in T.O.P.Y. with my schooling, because education is very important to me. So, what I guess I am getting at, is that I will do my best to do what I can. I can only hope that does not sound too "wishy-washy". So, I am, will, try to do my most.

How would I explain T.O.P.Y. to a stranger? Simply, a group, tribe of persons who are looking ahead, with little recourse to beliefs or principles that have been embedded, sometimes unwillingly, into society. An aim of reversal, getting people to quit taking for granted what surrounds them, and having them realize they have control of their life, and to use themselves to their potential.

Why do I feel T.O.P.Y. is important? Because it serves as a meeting center for those persons who already know what they feel to get stronger centralisation and organisation, and make themselves and their ideas more available to others. It's got a lot to do with the concept of awareness.

I guess aims and ideas have been taken care of. Sexuality, again, is an awareness, realizing how present it is, and how it can be made into something more wonderful than expected or known.

The Psychick Cross has so much behind it that it is rather hard to sum up its meaning, besides representing a receptor for thought processes. Also, I just rather thought that it could also be seen as a christian cross overlapped by a satanic (inverted christian) cross, and a bar in the middle to cancel the two out, which would go along with the theory of bowing to no god.

23 is something I cannot comment too intelligently on, since I have not the amount of information necessary. I have heard, however, that it is the number of confusion, and actually, I myself have not much more of a 2902

view on it. . .yet.

Other resources of my self-determination, defining ideas clearly, patience, art skills (with both pen and words), and desire to communi- cate.

---------------------------------------------

Explanation of T.O.P.Y. to a Stranger:

I found this question difficult to answer as I do not know enough about T.O.P.Y. People have asked me what it is, so I told them that it is an information network and to contact T.O.P.Y. if interested. However, when pressured I inform them of as much as I can, expanding on the ideas that I know, and state that thee network runs all over thee country and that depending on an individuals involvement information is available to them; that it is up to thee individual, if they want, to becoum involved and that one is not pressured into it.

To justify my involvement I would say that T.O.P.Y. has thee same or similar beliefs to those I have always held, but from which I had switched off as it was not "right" in thee conditioned world.

---------------------------------------------

On T.O.P.Y.

I have played PTV &/or T.O.P.Y. material for many friends, so I am often asked about T.O.P.Y.

I tailor the answer to the questioner, telling no more than I think they can follow at the time. Sometimes I describe PTV as a loose aggregate of people working with music and video. I may explain that they are part of a larger organisation which seeks to support people whose aims and interests are outside the mainstream.

To people I trust I explain more. That T.O.P.Y. is a network of people with some similarities and some differences, held together by a desire to understand and short-circuit control. To explore ways to make what they want to happen, happen. That T.O.P.Y. encourages people to find out their true natures, not a shallow and generic, dictated and advertised "identity".

One method is to exploit the cut-up, both on other material and behaviourally as well. We constantly run on habit, and it is good to break this up. Do you see friend X because you really want to? Or because it's what you always do on Thursday night? A simple but pertinent example.

Burroughs has been quoted as saying there was nothing special about 23, just that it was something he noticed and then kept noticing. I see it partly as a symbol of focus. That there is so much around that we screen out daily, if we pick something not to screen out it will seem om- nipresent. I also like the idea of it as a sort of mischievous number, popping up with a will of its own where it has no statistical right. And each time it pops up itself it reminds me of my psychic heritage that I am reclaiming for myself.

2903

I see no particular sexual style that is representative of T.O.P.Y. It is more an aspect of sex itself, that of the power (indeed - OV Power) it contains. A power that can be frustrated by a denial of desire; dissipated by investing it in removed, marketed images; or directed by self-understanding and a ritual method. Since the sex drive is so basic, and since social repression functions here as much or more than anywhere else, sexual magick is a most powerful and empowering technique.

The particular interpretations of 23 and the Psychick Cross are not as interesting or important to me as the fact that there are many interpretations.

If a cynic - journalist or otherwise - is asking me about T.O.P.Y., I believe it is important not to try too much to defend or to try to convince the person that there's nothing horrid about us. I will, however, try to dispel any basic misconceptions. I have found that so much of what I take for granted is alien to many people that I cannot explain parts of it. As I've noted, it took me a while to understand so many foreign thoughts at once. If pressed by anyone who is obviously hostile to and/or threatened by the ideas, I say "Well, I'm convinced of it, it works for me, and I'm happy." I do not try to "convert" them. If they are unaccepting of it, I give them some things to read, and T.O.P.Y.'s address.

---------------------------------------------

T.O.P.Y. is an international network system, a kind of organisation that brings in touch people who share ideas and feel free to do whatever they like, as strange as it may be. That's the reason why T.O.P.Y. is important. In times of loneliness, T.O.P.Y. tries to bring people in touch, tries to bring back the lost innocence, the correspondence among people. T.O.P.Y. hates everything and everyone who tries to limit its freedom. T.O.P.Y. offers a method of living to better survive as a True Being, and as an Individual, and not as part of the maze. Individuality is expressed as Spirit and Will. "Love Under Will" is the meaning. To manage it, T.O.P.Y. edits books, records, video tapes. T.O.P.Y. requires belief in Magick and modern Paganism, and recognises the power of the human brain.

The Psychick Cross means to me: Brain (upper bar); Heart (middle bar); Prick - as the home of souls (lower bar). It means the Individual itself, with its three psychic powers: Brain = dreams, fantasy, cleverness; Heart = L.OV.E.; Prick = soul = the power that motivates all the above.

The meaning of 23 is a mystic one, and people can only understand it after long thought about T.O.P.Y.

---------------------------------------------

T.O.P.Y. is very important to thee continued growth of psychic awareness in thee world. We have progressed physically as far as we can. Thee next stage is mental.

T.O.P.Y. offers a series of mental training exercises: awareness (especially ov yourself) is thee goal.

There is no obligation, as thee Temple is you. Thee aims are immense. 2904

Education, realisation, principally. Thee Temple can be anything you need from it. 23 is thee pure number, completely random, a prime number. Thee Cross: a reflection of thee ego, a place to focus energy and a simple, comfortable symbol representing a new strength in thee world.

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Thee Justification ov T.O.P.Y.

Last night me and some members ov T.O.P.Y.S.T.E.E.L engaged thee "JESUS ARMY" in verbal confrontation. It was in some ways an awakening experience. It was also an experience which demonstrates thee necessity for T.O.P.Y., PaganLink, O.T.O., etc.

To be confronted with thee organised inculcation of GUILT, FEAR and LOATHING in militaristic form demonstrated the need for L.O.V.E. organisations to provide the keys to self-(de)-programming.

To be confronted with INTOLERANCE and PSYCHIC VAMPIRISM showed the horrible fate awaiting us if our society/thee earth is taken over by thee forces of PERSONAL LIMITATION.

T.O.P.Y. provides a decentralised set of forums for individuals who wish to escape our conditioned guilt and fear responses. It provides outline methods for individuals who wish to acquire self expression, self love, self discipline.

T.O.P.Y. is a will/energy focus. It's LOVE transmitting on all frequen- cies. True sexuality is a timeless moment of orgone mutation, thee event where thee subconscious becomes all thee planes, thee times, where it becomes an identity with thee conscious worlds. Liberation is only a heartbeat away.

Thee Psychick Cross = pagan Cross. Sexual unions. Tree of Life, qabballahs. Thee planes, all in one. Thee sigil of Temple workings, immanent in this cross, every working ever done before or in thee future, happening now. Thee sigil ov no name, thee blank sheet for our experiences and desires to write upon.

23: No-one has ever satisfactorily explained to me how or why a computer works. But I use one almost every day, and computers always touch my life. Similarly, 23 has not been totally explained to me, even in numerological terms. Not fully anyway. Thee fact remains that 23 seems to have some kind ov recurrent activity, in my experience. That does not mean it will necessarilty be a feature of your experienced universe...

23 attaches itself in its various guises (32, 223, 123, 0-23, etc.) to things I j- and many other YOUTH - are involved with. 23 seems to be a sign of recurrent activity in thee universe, ov unifying themes.

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Justification of T.O.P.Y. to a cynical interviewer:

As rationality has failed to create a new mankind there are other methods to be found of changing minds. The will must come from in- dividuals, who, to reach their aims, gather in a group. 2905

Through the moral conditioning in childhood, school, military and the general influence of language, media and moral systems, men are totally controlled. They control each other, oftenj without even knowing it. The wishes, dreams of the body and subconsciousness are ignored and the subject, so long as there is one, is conditioned to ignore it too. Only functionality is important.

Life is shortened to operational functions to serve society. It is degraded to a servant. As I feel unsatisfied by this, I need to escape from this control and want to destroy it. I like to experiment with other aspects of life. In this case, sexuality is an important factor because it gives the individual a total conscience of its own existence. It may help to find the inner self and break pre-formations. I like sexuality. In orgasm, you cross the border. In orgasm you die. Your coming back from another cone of reality after it. The coming to climax is a way to ego-destruction.

---------------------------------------------

People are suppressed and conditioned by the socialisation processes of our "society" - education, media, and the family - to believe in certain attitudes and to behave in certain ways.

What has happened to individuality and the personality?

People should be taught to develop their own-selves and their own personalities - To learn about instinct, nature, consciousness and further heights of awareness, WHICH HAVE NEVER BEEN PUSHED FROM OUR MINDS.

The human mind is suppressed not to generate its "unacceptable" powers.

Meditation, creative visualisation, and MAGICK are important tools which may be used to help bring out our true selves.

Sexuality is condemned from an early age. Society as a whole condemns sexuality.

It is a beautiful experience - and can prove to be a very powerful and magickal act - generating immense emotion and feeling.

The idea of PLEASURE AND PAIN is fundamental to the understanding and experiences of people. Sex can exist within both concepts.

People should learn not to be ashamed of their sexuality, and sexually, to share experiences with other individuals.

UNDERSTANDING, DEVELOPMENT, AND COMMUNICATION.

OUR AIM IS WAKEFULNESS. OUR ENEMY IS DREAMLESS SLEEP

---------------------------------------------

Involvement with T.O.P.Y. means that I have broken away from the social graces forced upon me by society. I am finding out what I really enjoy to do, with my mental/physical attributes. I am learning to reach further than before, to grasp the things that were previously beyond my 2906

reach.

T.O.P.Y. is a collective of individuals who, in a way, do not want to be part of any group/social type. This is not as hypocritical as it sounds, because each individual within T.O.P.Y. is going his/her own way, each with differing goals, concepts of life.

T.O.P.Y. is important because it gives the individuals within a confidence that others are trying to struggle against society. T.O.P.Y. members feel as though they are not the only ones with a different point of view. It gives the individual strength to succeed.

T.O.P.Y.'s aim is to help individuals attain their highest dreams, and to help them accomplish their works and wishes in life.

---------------------------------------------

T.O.P.Y. allows thee individual a chance to know him/her self. I am not sure if I would be able to explain T.O.P.Y. to a stranger. Recently I was talking to a friend who told me she no longer wanted to be my friend because I was involving myself with T.O.P.Y. She does not believe in anything. Her point is that I would no longer be me and that I didn't need T.O.P.Y.'s ideas to help me with my problems, that in time everything works out in itself.

I disagreed with her argument, trying to explain that T.O.P.Y. would help me with the goals that I want to obtain in my life, and that in the past not all my problems have worked out by themself.

T.O.P.Y. asks for the individual to be clear in admitting their real desires by discarding all irrelevancies and by asking yourself what do you really want out ov life. The argument with my friend allowed me to see that we were no longer friends and perhaps we never really were. How could we have been friends when she would not allow me to be anymore than I already was nor anything else that I could be.

T.O.P.Y. is not there to be occult. But a lot ov people have that misunderstanding. People will always condemn the thoughts and actions ov another.

There is someone who I am deeply interested in, who spoke ov tribal living and the ideas ov T.O.P.Y. At that time I had no idea what he was talking about and the shyness that we both have makes it almost impossible to talk to each other. We are barely able to smile and say hello, and I believe thru the Psychick process we will be able to speak again. I will overcome the shyness that keeps me within myself and keeps me from having what I really want from life.

T.O.P.Y.'s ideas are for everyone who wants to wake up fromthe dreamless world that we are living in. It's for the individual who asks themself what they want from life, and the rituals are there to make those thoughts happen.

"Awareness ov your own energy is the awareness that flesh and spirit are one, that thou art goddess, eternally linked, connected, at one with the moving spirit ov all" (Starhawk 138)

T.O.P.Y. is there for thee individual who makes the coumitment to become 2907

aware ov thee energy that is inside us all. . .

---------------------------------------------

Magic has interested me from an early age - but I didn't have the best informed beginning. I used to try telekinesis, telepathy, astral projection,even levitation, all with varying degree of complete failure. I had no concentration or confidence, and a very impatient streak. The things I tried to do were very nice "tricks" but many of them are no longer goals of mine. I see no reason now to attempt things for which I had little aptitude, solely to impress others and build up my own social standing. People are so cynical now, and maybe some of it has rubbed off on me.

The Temple has shown me a practical side to magick which makes no pretensions, I don't expect to be able to force the hand of chance with minimum effort and concentration and nothing to inform me but a half-read Aquarian Press book. In my future sigil work I shall aim to overcome some of my less attractive tendencies, and build on my natural talents and abilities. My ideal target will be a perfect self and not a material manipulator. Maybe people should expect miracles because I think if you believe in something enough then you are halfway to having it, just as long as it's within and not without yourself.

I don't feel that I need to justify my involvement with anything, to anyone. People have an instant dislike and fear of things they don't understand, but worse than this, an aversion to information which could disrupt their secure, boring, featureless lives. To me, many of these people are lost causes, I would prefer that they knew nothing of what I choose to do with my life - which is too precious to spend arguing with people who will never see sense for the simple reason that they don't want to. This may seem a selfish attitude, but the example of Susan Bishop is enough to put me off talking to journalists, and Christians, for life. Let them remain ignorant and happy, they will never change.

---------------------------------------------

People like to control you. They want power and they achieve it. These thieves are smart and they work off people's insecurities. CONTROL means dictating how others should live and how to think. If you are afraid of making these decisions for yourself (because of fear of failure, lack of self-confidence, fear of death, and definitely laziness) then it is easy to associate yourself with, and follow someone strong enough to make decisions for you. You are no longer responsible for yourself and no longer have the burden or that responsibility. It is easier to identify oneself with an already developed personality (hero/heroine) than go through the never ending struggle of self-discovery. The insecure robbers who feed off our weaknesses are the ones most people tend to trust: our rabbis and priests who control through strict regulations and traditions, our school teachers who take advantage of the innocence and naivety of young children by presenting themselves and their ideas as manifestations of god, and our media which depicts THE acceptable lifestyle through slanted manipulations. These thieves are aware of your trust and innocence, and intend on using those weaknesses to control you.

The Temple Ov Psychick Youth is an organisation aimed at DE-control. They do not wish to control you; they wish to liberate themselves. They 2908

offer suggestions on how you COULD liberate yourself, not how you SHOULD liberate yourself. The process of liberation consists of many types of research, such as the music group PTV. Members of the Temple feel that there is no reason why life should not be "lived to the fullest" where all one's NEEDS and DESIRES are fulfilled. Because there are so many distractions to divert one's attention from one's goals, symbols are invented to be worn, to be drawn, etc., to constantly remind, if not the conscious, then the unconscious, of these goals. Ideally, through this process laziness is combatted and the goals will more likely be achieved since those goals are constantly on the person's mind. Because there are so many distractions and limitations posed by the "controllers", sometimes our deepest wants do not seem earthly possible, and we repress them in our subconscious (a step towards neurosis) trying to dismiss them. The Temple does not believe in repressing our needs and desires (submitting to those "controllers"), because our personal needs are what make us human and individual.

The Psychick Cross is the symbol of the "whole" person, uncovering one's unconsciously hidden desires and obtaining them. The unconscious speaks most loudly in our dreams and our fantasies. When we fantasize, our desires usually take place in Utopian settings, and represent these goals by creating collages including parts of our physical body to personalise the symbol of our goal even more. This symbol reminds us over and over again that this is thee want, this is thee self. Temple members using this process end up understanding their needs and desires better, are more able to satisfy themselves and succeed in life.

I personally enjoy making decisions and discoveries on my own. I will not allow anyone to take that joy away from me. I enjoy my intelligence, my talents, and discovering myself using the symbolic rituals suggested by the Temple Ov Psychick Youth. T.O.P.Y. is an important organisation because: 1) it shows people they are not alone in the struggle, and 2) it allows people to exchange views, ideas, and solutions to better these processes to liberate and satiate the individual self. ................................................................................ 2909

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"What is Paganism"

---------------------------------------------------------------------- The following is the text from a brochure that BAPA (Bay Area Pagan Assemblies) puts out called "What is Paganism".

Written by the founding directors and members of Bay Area Pagan Assemblies (BAPA).

Their website is at .

NOTE: the Bay Area referred to here is the San Francisco Bay Area, California. ------------------------------------------------------------------------

WHAT IS PAGANISM?

History of Paganism

The term Pagan has numerous common definitions. Many dictionaries define a Pagan as anyone not of the Judeo-Islamic-Christian religions. Some people consider anyone who does not share their religion to be a Pagan. Still others believe that a Pagan is a person who is anti-religion. None of these "definitions" manage to capture the true meaning of the term.

To discover the core meaning of Pagan, we look back to ancient times when the word Pagan referred to a person of the country, or a peasant.

{deletia... in summary, several paragraphs relating the history of the Catholic Church and the poor peasants' inability to relate. Brief description of the "glory of the Goddess and God in each starry night" and note of the inconsistancies of the original Pagan beliefs with the Catholic church. Also, several paragraphs detailing the development of of the Church's campaign to expunge Paganism, some of the methods employed and the subsequent Witch Hunts. Finally, an overall summary of the persecution. If interested, let me know and I'll post it separately.}

Paganism in Modern Times

Today, little is known about the Pagans who survived what is now often called "The Burning Times." Paganism, as it exists today, is best described as the practice of any of a number of nature-based religions, traditions that find their roots all over the world. {Liana- sound familiar?} Many modern Pagans call themselves "Neo-Pagans" to declare their religion as a revival of the old beliefs.

{more deletia... in summary, two paragraphs comparing contemporary Pagans to the peasants of old, extolling our intelligence and involvement in technology. Also a paragraph defusing the Satanism comparison. Again, if interested, let me know and I'll post it.}

"What do Modern Pagans Believe?

Paganism is actually a large umbrella containing a number of nature-based religions beneath it, from the European-originated Wicca and Druidism, to African Yoruba traditions and Hawaiian Huna. As a result of this diversity, it is impossible to make statements about the beliefs of Pagans that will apply to *all* {italics} Pagans. However, some statements can be made that will, in general, apply to a vast number of Pagans.

2910

Many Pagans tend to:

* Be polytheists, believing in more than one deity or more than one aspect of a single deity.

* Be pantheists, seeing the God/Goddess force represented in everything around them.

* Recognize the divinity of the feminine as well as the masculine, not seeing masculinity as a superior force.

* Believe that the life force is sacred, and that nature, as a vital representation of that force, is divine.

* Believe that all life forms are equal, sharing an equal claim to the earth as a home.

* Believe that each individual is solely responsible for his or her actions.

* Believe that the forces of nature can be shaped in ways commonly called "magical."

* Believe that magical acts designed to bend one to another's will are manipulative, and not encouraged.

* Believe that whatever actions a person takes, magical or mundane, good or bad, come back to him/her, sometimes threefold.

* Believe that there is no single path to spiritual fulfillment, and that the individual must determine the spiritual expression most appropriate to him or her.

* Believe in reincarnation, or some form of life after death.

How do Pagans Practice Their Religion?

Many Pagans find spiritual expression through the practice of ritual, or religious ceremony. These rituals, often held at significant points in lunar or solar cycles, offer an opportunity for Pagans to commune with the godeesses and Gods, to celebrate the passages of life, and to work magic.

{deletia... in summary, paragraphs relating techniques to "raise power" explaining that we don't espouse "power over" (my words). Also outlines goals that many pagans have in mine when raising of power. Outlines the sabbats, and relates the pattern of the seasons. Briefly describes Beltane and Samhain. Once again, let me know if you would like to see this text.}

Each Pagan religion has its own special way of recognizing the passing of the seasons and personal life passages. Ritual offers a way to imbue these moments with magic and reverence.

{deletia... last paragraph giving information on how the reader can learn more about Paganism, specifically in the Bay Area, and relating the goal that BAPA has in mind.} ................................................................................ 2911

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PRINCIPIA DISCORDIA * or * How I Found Goddess And What I Did To Her When I Found Her

THE MAGNUM OPIATE OF MALACLYPSE THE YOUNGER

Wherein Is Explained Absolutely Everything Worth Knowing About Absolutely Anything

Published By: LOOMPANICS UNLIMITED PO BOX 1197 Port Townsend, WA 98368 $5.00(cheap) Catalogs:$2.00

Transcribed to 1's and 0's by Druel the Chaotic, WPI Discordian Society Cabal of the Unemployed

mpython@gnu.ai.mit.edu

{calendar entered by /AHM/THX }

INTRODUCTION

You hold in your hands one the Great Books of our century fnord. Some Great Books are recognized at once with a fusilade of critical huzzahs and gonfolons, like Joyce's ULYSSES. Others appear almost furtively and are only discovered 50 years later, like MOBY DICK or Mendel's great essay on genetics. The PRINCIPIA DISCORDIA entered our space-time continuum almost as unobtrusively as a cat-burglar creeping over a windowsill.

In 1968, virtually nobody had heard of this wonderful book. In 1970,hundreds of people coast to coast were talking about it and asking the identity of the mysterious author, Malaclypse the Younger. Rumors swept across the continent, from New York to Los Angeles, from Seattle to St. Joe. Malaclypse was actually Alan Watts, one heard. No,said another legend -- the PRINCIPIA was actually the work of the Sufi Order. A third, very intriguing myth held that Malaclypse was a pen-name for Richard M. Nixon, who had allegedly composed the PRINCIPIA during a few moments of lucidity. I enjoyed each of these yarns and did my part to help spread them. I was also careful never to contradict the occasional rumors that I had actually written the whole thing myself during an acid trip.

The legendry, the mystery, the cult grew slowly. By the mid-1970's, thousands of people, some as far off as Hong Kong and Australia, were talking about the PRINCIPIA, and since the original was out of print by then, xerox copies were beginning to circulate here and there. ................................................................................ 2912

When the ILLUMINATUS trilogy appeared in 1975, my co-author, Bob Shea, and I both received hundreds of letters from people intrigued by the quotes from the PRINCIPIA with which we had decorated the heads of several chapters. Many, who had already heard of the PRINCIPIA or seen copies, asked if Shea and I had written it, or if we had copies available. Others wrote to ask if it were real, or just something we had invented the way H.P. Lovecraft invented the NECRONOMICON. We answered according to our moods, sometimes telling the truth, sometimes spreading the most Godawful lies and myths we could devise fnord.

Why not? We felt that this book was a true Classic (literatus immortalis) and, since the alleged intelligentsia had not yet discovered it, the best way to keep its legend alive was to encourage the mythology and the controversy about it. Increasingly, people wrote to ask me if Timothy Leary had written it, and I almost always told them he had, except on Fridays whem I am more whimsical, in which case I told them it had been transmitted by a canine intellgence -- vast,cool,and unsympathic -- from the Dog Star, Sirius.

Now, at last, the truth can be told.

Actually, the PRINCIPIA is the work of a time-travelling anthropologist from the 23rd Century. He is currently passing among us as a computer specialist, bon vivant and philosopher named Gregory Hill. He has also translated several volumes of Etruscan erotic poetry, under another pen-name, and in the 18th Century was the mysterious Man in Black who gave Jefferson the design for the Great Seal of the United States.

I have it on good authority that he is one of the most accomplished time-travelers in the galaxy and has visited Earth many times in the past,using such cover-identities as Zeno of Elias, Emperor Norton, Count Cagliostro, Guilliame of Aquaitaine, etc. Whenever I question him about this, he grows very evasive and attempts to persuade me that he is actually just another 20th Century Earthman and that all my ideas about his extraterrrestrial and extratemporal origin and delusions. Hah! I am not that easily deceived. After all, a time-travelling anthropologist would say just that, so that he could observe us without his presense causing cultureshock. I understand that he has consented to write an Afterward to this edition. He'll probably contradict everything I've told you, but don't believe a word he says fnord. He is a master of the deadpan put-on, the plausible satire, the philosophical leg-pull and all the branches of guerilla ontology.

For full benefit to the Head, this book should be read in conjunc- tion with THE ILLUMINOIDS by Neal Wilgus (Sun Press, Albuquerque, NM) and ZEN WITHOUT ZEN MASTERS by Camden Benares (And/Or Press, Berkeley, California). "We are operating on many levels here", as Ken Kesey used to say.

In conclusion, there is no conclusion. Things go on as they always have, getting weirder all the time.

Hail Eris. All hail Discordia. Fnord?

-Robert Anton Wilson International Arms and Hashish Inc. 2913

Darra Bazar, Kohat

A jug of wine, A leg of lamb And thou! Beside me, Whistling in the darkness.

Be Ye Not Lost Among Precepts of Order... - The Book of Uterus 1;5

Some excerpts from an interview with Malaclypse the Younger by THE GREATER METROPOLITAN YORBA LINDA HERALD-NEWS-SUN-TRIBUNE-JOURNAL-DISPAT- CH-POST AND SAN FRANCISCO DISCORDIAN SOCIETY CABAL BULLETIN AND INTER- GALACTIC REPORT & POPE POOP.

GREATER POOP:Are you really serious or what? MAL-2: Sometimes I take humor seriously. Sometimes I take seriousness humorously. Either way it is irrelevant.

GP: Maybe you are just crazy. M2: Indeed! But do not reject these teaching as false because I am crazy. The reason that I am crazy is because they are true.

GP: Is Eris true? M2: Everything is true. GP: Even false things? M2: Even false things are true. GP: How can that be? M2: I don't know man, I didn't do it.

GP: Why do you deal with so many negatives? M2: To dissolve them. GP: Will you develop that point? M2: No.

GP: Is there an essential meaning behind POEE? M2: There is a Zen Story about a student who asked a Master to explain the meaning of Buddhism. The Master's reply was "Three pounds of flax." GP: Is that the answer to my question? M2: No, of course not. That is just illustrative. The answer to your question is FIVE TONS OF FLAX!

................................................................................ 2914

SUSPENDED ANNIHILATION

ODD# II/2,xii;68Chs3136

Principia Discordia or How I Found Goddess & What I Did To Her When I found Her being a Beginning Introduction to The Erisian Mysterees Which is Most Interesting -><- as Divinely Revealed to My High Reverence MALACLYPSE THE YOUNGER, KSC Omnibenevolent Polyfather of Virginity in Gold and HIGH PRIEST of THE PARATHEO-ANAMETAMYSTIKHOOD OF ERIS ESOTERIC (POEE) HAIL ERIS! -><- KALLISTI -><- ALL HAIL DISCORDIA! Dedicated to The Prettiest One The Upstart of one hand clapping

- JOSHUA NORTON CABAL - Surrealists, Harlequinists, Absurdists and Zonked Artists Melee

POEE is one manifestation of THE DISCORDIAN SOCIETY about which you will learn more and understand less

We are a tribe of philosophers, theologians, magicians, scientists, artists, clowns, and similar maniacs who are intrigued with ERIS GODDESS OF CONFUSION and with Her Doings

2915

I Tell You: One must still have chaos in one to give birth to a dancing star! -Nietzsche

THE FIVE COMMANDMENTS (THE PENTABARF)

The PENTABARF was discovered by the hermit Apostle Zarathud in the Fifth Year of The Caterpillar. He found them carved in gilded stone, while building a sun deck for his cave, but their import was lost for they were written in a mysterious cypher. However, after 10 weeks & 11 hours of intensive scrutiny he discerned that the message could be read by standing on his head and viewing it upside down.

KNOW YE THIS O MAN OF FAITH!

I - There is no Goddess but Goddess and She is Your Goddess. There is no Erisian Movement but The Erisian Movement and it is The Erisian Movement. And every Golden Apple Corps is the beloved home of a Golden Worm.

II - A Discordian Shall Always use the Official Discordian Document Numbering System.

III - A Discordian is Required during his early Illumination to Go Off Alone & Partake Joyously of a Hot Dog on a Friday; this Devotive Ceremony to Remonstrate against the popular Paganisms of the Day: of Catholic Christendom (no meat on Friday), of Judaism (no meat of Pork), of Hindic Peoples (no meat of Beef), of Buddhists (no meat of animal), and of Discordians (no Hot Dog Buns).

IV - A Discordian shall Partake of No Hot Dog Buns, for Such was the Solace of Our Goddess when She was Confronted with The Original Snub.

V - A Discordian is Prohibited of Believing What he reads.

IT IS SO WRITTEN! SO BE IT. HAIL DISCORDIA! PROSECUTORS WILL BE TRANSGRESSICUTED.

Test Question from Topanga Cabal The Twelve Famous Buddha Minds School: If they are our brothers, how come we can't eat them?

A ZEN STORY

by Camden Benares, The Count of Five Headmaster, Camp Meeker Cabal

A serious young man found the conflicts of mid 20th Century America confusing. He went to many people seeking a way of resolving within himself the discords that troubled him, but he remained troubled. One night in a coffee house, a self-ordained Zen Master said to him, "go to the dilapidated mansion you will find at this address which I have written down for you. Do not speak to those who live there; you must remain silent until the moon rises tomorrow night. Go to the large room on the right of the main hallway, sit in the lotus position on top of 2916

the rubble in the northeast corner, face the corner, and meditate."

He did just as the Zen Master instructed. His meditation was fre- quently interrupted by worries. He worried whether or not the rest of the plumbing fixtures would fall from the second floor bathroom to join the pipes and other trash he was sitting on. He worried how would he know when the moon rose on the next night. He worried about what the people who walked through the room said about him.

His worrying and meditation were disturbed when, as if in a test of his faith, ordure fell from the second floor onto him. At that time two people walked into the room. The first asked the second who the man was sitting there was. The second replied "Some say he is a holy man. Others say he is a shithead."

Hearing this, the man was enlightened.

Western Union Telegram

To: Jehova Yahweh Care: Celestial Hotel (Suite #666) Presidential Tier, Paradise

Dear God; This is to inform you that your current position as diety is herewith terminated due to gross incompetence STOP Your check will be mailed STOP Please do not use me for a reference

Respectfully, Malaclypse the Younger/Omnibenevolent Polyfather POEE High Priest

10. The Earth quakes and the heavens rattle; the beasts of nature flock together and the nations of men flock apart; volcanoes usher up heat while elsewhere water becomes ice and melts; and then on other days it just rains. 11. Indeed do many things come to pass. HBT; The Book of Predictions, Chap. 19

- THE BIRTH OF THE ERISIAN MOVEMENT - THE REVELATION

Just prior to the decade of the nineteen-sixties, when Sputnik was alone and new, and about the time that Ken Kesey took his first acid trip as a medical volunteer; before underground newspapers, Viet Nam, and talk of a second American Revolution; in the comparative quiet of the late nineteen-fifties, just before the idea of RENAISSANCE became relevant....

Two young Californians, known later as Omar Ravenhurst and Malaclypse the Younger, were indulging in their habit of sipping coffee at an allnight bowling alley and generally solving the world's problems. This particular evening the main subject of discussion was discord and 2917

they were complaining to each other of the personal confusion they felt in their respective lives. "Solve the problem of discord," said one, "and all other problems will vanish." "Indeed," said the other, "chaos and strife are the roots of all confusion."

FIRST I MUST SPRINKLE YOU WITH FAIRY DUST

Suddenly the place became devoid of light. Then an utter silence enveloped them, and a great stillness was felt. Then came a blinding flash of intense light, as though their very psyches had gone nova. Then vision returned.

The two were dazed and neither moved nor spoke for several minutes. They looked around and saw that the bowlers were frozen like statues in a variety of comic positions, and that a bowling ball was steadfastly anchored to the floor only inches from the pins that it had been sent to scatter. The two looked at each other, totally unable to account for the phenomenon. The condition was one of suspension, and one noticed that the clock had stopped.

There walked into the room a chimpanzee, shaggy and grey about the muzzle, yet upright to his full five feet, and poised with natural majesty. He carried a scroll and walked to the young men.

"Gentlemen," he said, "why does Pickering's Moon go about in reverse orbit? Gentlemen, there are nipples on your chests; do you give milk? And what, pray tell, Gentlemen, is to be done about Heisenberg's Law?" He paused. "SOMEBODY HAD TO PUT ALL OF THIS CONFUSION HERE!"

And with that he revealed his scroll. It was a diagram, like a yin-yang with a pentagon on one side and an apple on the other. And then he exploded and the two lost consciousness.

ERIS - GODDESS OF CHAOS, DISCORD & CONFUSION

They awoke to the sound of pins clattering, and found the bowlers engaged in their game and the waitress busy with making coffee. It was apparant that their experience had been private. They discussed their strange encounter and reconstructed from memory the chimpanzee's diagram. Over the next five days they searched libraries to find the significance of it, but were disappointed to uncover only references to Taoism, the Korean flag, and Technocracy. It was not until they traced the Greek writing on the apple that they discovered the ancient Goddess known to the Greeks as ERIS and to the Romans as DISCORDIA. This was on the fifth night, and when they slept that night each had a vivid dream of a splendid woman whose eyes were as soft as feather and as deep as eternity itself, and whose body was the spectacular dance of atoms and universes. Pyrotechnics of pure energy formed her flowing hair, and rainbows manifested and dissolved as she spoke in a warm and gentle voice:

I have come to tell you that you are free. Many ages ago, My conscious- ness left man, that he might develop himself. I return to find this development approaching completion, but hindered by fear and by 2918

misunderstanding. You have built for yourselves psychic suits of armor, and clad in them, your vision is restricted, your movements are clumsy and painful, your skin is bruised, and your spirit is broiled in the sun. I am chaos. I am the substance from which your artists and scientists build rhythms. I am the spirit with which your children and clowns laugh in happy anarchy. I am chaos. I am alive, and I tell you that you are free.

During the next months they studied philosophies and theologies, and learned that ERIS or DISCORDIA was primarily feared by the ancients as being disruptive. Indeed, the very concept of chaos was still considered equivalent to strife and treated as a negative. "No wonder things are all screwed up," they concluded, "they have got it all backwards." They found that the principle of disorder was every much as significant as the principle of order.

With this in mind, they studied the strange yin-yang. During a meditation one afternoon, a voice came to them:

It is called THE SACRED CHAO. I appoint you Keepers of It. Therein you will find anything you like. Speak of Me as DISCORD, to show contrast to the pentagon. Tell constricted mankind that there are no rules, unless they choose to invent rules. Keep close the words of Syadasti: 'TIS AN ILL WIND THAT BLOWS NO MINDS. And remember that there is no tyranny in the State of Confusion. For further information, consult your pineal gland.

"What is this?" mumbled one to the other, "A religion based on The Goddess of Confusion? It is utter madness!"

And with those words, each looked at the other in absolute awe. Omar began to giggle. Mal began to laugh. Omar began to jump up and down. Mal was hooting and hollering to beat all hell. And amid squeals of mirth and with tears on their cheeks, each appointed the other to be high priest of his own madness, and together they declared themselves to be a society of Discordia, for what ever that may turn out to be.

"There are trivial truths & there are great truths. The opposite of a trivial truth is plainly false. The opposite of a great truth is also true." -Neils Bohr

"Did you know that there is a million bucks hidden in the house next door?" "But there is no house next door." "No? Then let's go build one!" -MARX

Fnord Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord

Momomoto, Famous Japanese, can swallow his nose.

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St. Trinian's SUPPORT YOUR LOCAL POLICE Sewing Circle

THE BATTLE HYMN OF THE ERISTOCRACY by Lord Omar

VERSE Mine brain has meditated on the spinning of The Chao; It is hovering o'er the table where the Chiefs of Staff are now Gathered in discussion of the dropping of The Bomb; Her Apple Corps is strong!

CHORUS Grand (and gory) Old Discordja! Grand (and gory) Old Discordja! Grand (and gory) Old Discordja! Her Apple Corps is strong!

VERSE She was not invited to the party that they held on Limbo Peak;* So She threw a Golden Apple, 'sted of turn'd t'other cheek! O it cracked the Holy Punchbowl and it made the nectar leak; Her Apple Corps is strong!

* "Limbo Peak" refers to Old Limbo Peak, commonly called by the Greeks "Ol' Limb' Peak."

If a quixotic socrates studied zen under Zorba...?

"The tide is turning... the enemy is suffering terrible losses" -Gen. Geo. A. Custer

People in a Position to Know, Inc.

ON PRAYER

Mal-2 was once asked by one of his Disciples if he often prayed to Eris. He replied with these words:

No, we Erisians seldom pray, it is much too dangerous. Charles Fort has listed many factual incidences of ignorant people confronted with, say, a drought, and then praying fervently -- and then getting the entire village wiped out in a torrential flood.

"Of course I'm crazy, but that doesn't mean I'm wrong. I'm mad but not ill" (Werewolf Bridge, Robert Anton Wison)

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14. Wipe thine ass with what is written and grin like a ninny at what is Spoken. Take thine refuge with thine wine in the Nothing behind Everything, as you hurry along the Path. THE PURPLE SAGE HBT; The Book of Predictions, Chap. 19

Heaven is down. Hell is up. This is proven by the fact that the planets and stars are orderly in their movements, IGNOTUM PER IGNOTIUS while down on earth The meaning of this is unknown we come close to the primal chaos. There are four other proofs, but I forget them.

-Josh the Dill King Kong Kabal

IT IS MY FIRM BELIEF THAT IT IS A MISTAKE TO HOLD FIRM BELIEFS.

The Classical Greeks were not influenced by the Classical Greeks. DO NOT CIRCULATE!

What We Know About ERIS (not much)

The Romans left a likeness of Her for posterity-- She was shown as a grotesque woman with a pale and ghastly look, Her eyes afire, Her garment ripped and torn, and women look pale and ghastly when concealing a chilly dagger in their bosoms.

Her geneology is from the Greeks and is utterly confused. Either She was the twin of Ares and the daughter of Zeus and Hera; or She was the daughter of Nyx, goddess of night (who was either the daughter or wife of Chaos, or both), and Nyx's brother, Erebus, and whose brothers and sisters include Death, Doom, Mockery, and Friendship. And that She begat Forgetfullness, Quarrels, Lies, and a bunch of gods and goddesses like that.

One day Mal-2 consulted his Pineal Gland* and asked Eris if She really created all of those terrible things. She told him that She had always liked the Old Greeks, but that they cannot be trusted with historic mat- ters. "They were," She added, "victims of indigestion, you know."

Suffice it to say that Eris is not hateful or malicious. But She is mischievous, and does get a little bitchy at times.

*THE PINEAL GLAND is where each and every one of us can talk to Eris. If youhave trouble activating your Pineal, then try the appendix which does almost as well. Reference: DOGMA I, METAPHYSICS #3, "The Indoctrine of 2921

the Pineal Gland"

DIRUIT AEDIFICAT MUTAT QUADRATA ROTUNDUS

-Horace ................................................................................ 2922

THE INSIDE STORY!

The Law of Fives

the Law of Fives is one of the oldest Erisian Mysterees. It was first revealed to Good Lord Omar and is one of the great contributions to come from The Hidden Temple of The Happy Jesus.

POEE subscribes to the Law of Fives of Omar's sect. And POEE also recognizes the holy 23 (2+3=5) that is incorporated by Episkopos Dr. Mordecai Malignatus, KNS, into his Discordian sect, The Ancient Il- luminated Seers of Bavaria.

The Law of Fives states simply that: ALL THINGS HAPPEN IN FIVES, OR ARE DIVISIBLE BY OR ARE MULTIPLES OF FIVE, OR ARE SOMEHOW DIRECTLY OR INDIRECTLY APPROPRIATE TO 5.

The Law of Fives is never wrong.

In the Erisian Archives is an old memo from Omar to Mal-2: "I find the Law of Fives to be more and more manifest the harder I look."

Please do not use this document as toilet tissue

The Nagas of Upper Burma say that the sun shines by day because, being a woman, it is afraid to venture out at night. "You will find that the State is the kind of ORGANIZATION which, though it does big things badly, does small things badly too." - John Kenneth Galbraith

THE MYTH OF THE APPLE OF DISCORD It seems that Zeus was preparing a wedding banquet for Peleus and Thetis and did not want to invite Eris because of Her reputation as a trouble maker.*

This made Eris angry, and so She fashioned an apple of pure gold** and inscribed upon it KALLISTI ("To The Prettiest One") and on the day of the fete She rolled it into the banquet hall and then left to be alone and joyously partake of a hot dog.

Now, three of the invited goddesses,*** Athena, Hera, and Aphro- dite, each immediately claimed it to belong to herself because of the inscription. And they started fighting, and they started throwing punch all over the place and everything.

Finally Zeus calmed things down and declared that an arbitrator must be selected, which was a reasonable suggestion, and all agreed. He sent them to a shepherd of Troy, whose name was Paris because his mother had had a lot of gaul and had married a Frenchman; but each of the sneaky goddesses tried to outwit the others by going early and offering a bribe to Paris. Athena offered him Heroic War Victories, Hera offered him Great Wealth, and Aphrodite offered him the Most Beautiful Woman on Earth. Being a healthy young Trojan lad, Paris promptly accepted Aphrodite's bribe and she got the apple and he got screwed. 2923

As she had promised, she maneuvered earthly happenings so that Pariscould have Helen (The Helen) then living with her husband Mene- laus,King of Sparta. Anyway, everyone knows that the Trojan War followed when Sparta demanded their Queen back and that the Trojan War is said to be The First War among men.

And so we suffer because of the Original Snub. And so a Discordian is to partake of No Hot Dog Buns. Do you believe that? ------------------------------------- * This is called THE DOCTRINE OF THE ORIGINAL SNUB ** There is historic disagreement concerning whether this apple was of metalic gold or acapulco. *** Actually there were five goddesses, but the Greeks did not know the Law of Fives.

REMEMBER: KING KONG DIED FOR YOUR SINS

Ho Chi Zen is King Cong

5. An Age of Confusion, or an Ancient Age, is one in which History As We Know It begins to unfold, in which Whatever Is Coming emerges in Corporal Form, more or less, and such times are Ages of Balanced Unbalance, or Unbalanced Balance.

6. An Age of Bureaucracy is an Imperial Age in which Things Mature, in which Confusion becomes entrenched and during which Balanced Balance,or Stagnation, is attained.

7. An Age of Disorder or an Aftermath is an Apocalyptic Period of Transition back to Chaos through the Screen of Oblivion into which the Age passeth, finally. These are Ages of Unbalanced Unbalance. HBT; The Book of Uterus, Chap. 3

Do You Remember? 1. Polite children will always remember that a church is the ______ of _____.

................................................................................ 2924

An Erisian Hymn by Rev. Dr. Mungojerry Grindlebone, KOB Episkopos, THE RAYVILLE APPLE PANTHERS

Onwards Christian Soldiers, Onwards Buddhist Priests. Onward, Fruits of Islam, Fight till you're deceased. Fight your little battles. Join in thickest fray; For the Greater Glory, of Dis-cord-i-a. Yah, yah, yah, Yah, yah, yah, yah. Blfffffffffffft!

Mr. Momomoto, famous Japanese who can swallow his nose,has been exposed. It was recently revealed that it was Mr. Momomoto's brother who has been doing all this nose swallowing.

Heute Die Welt Morgens das Sonnensystem!

Abbey of the Barbarous Relic Official Proclamation -- ODD# III(b)/4,i;18Aft3135 --------------------------------------------------

POEE DISORGANIZATIONAL MATRIX

V) The House of Apostle of ERIS For the Eristocracy and the Cabalablia

A. The Five Apostles of ERIS B. The Golden Apple Corps (KSC) C. Episkoposes of The Discordian Society D. POEE Cabal Priests E. Saints, Erisian Avatars, and Like Personages

IV) The House of the Rising Podge for the Disciples of Discordia

A. Office of My High Reverence, The Polyfather B. Council of POEE Priests C. The LEGION OF DYNAMIC DISCORD D. Eristic Avatars E. Aneristic Avatars

III) The House of the Rising Hodge For the Bureaucracy

A. the Bureau of Erisian Archives B. the Bureau of The POEE Epistolary, and The Division of Dogmas C. The Bureau of Symbols,Emblems, Certificates and Such D. The Bureau of Eristic Affairs, and The Administry for The Unenlightened Eristic Horde 2925

E. The Bureau of Aneristic Affairs, and the Administry for the Orders of Discordia

II) The House of the Rising Collapse For the Encouragement of Liberation of Freedom, and/or the Dis- couragement of the Immanentizing of the Eschaton

A. The Breeze of Wisdom and/or The Wind of Insanity B. The Breeze of Integrity and/or The Wind of Arrogance C. The Breeze of Beauty and/or The Wind of Outrages D. The Breeze of Love and/or The Wind of Bombast E. The Breeze of Laughter and/or The Wind of Bullshit

I) The Out House For what is left over

A. Miscellaneous Avatars B. The Fifth Column C. POEE =POPES= everywhere D. Drawer "O" for OUT OF FILE E. Lost Documents and Forgotten Truths

-><- OFFICIAL - POEE Head Temple, San Francisco HOUSE OF THE RISING PODGE Bureau of The POEE Epistolary

= THE FIVE FINGERED HAND OF ERIS =

The official symbol of POEE is here illustrated. It may be this, or any similar device to represent TWO OPPOSING ARROWS CONVERGING INTO A COMMON POINT. It may be vertical, horizontal, or else such, and it may be elaborated or simplified as desired.

The esoteric name for this symbol is THE FIVE FINGERED HAND OF ERIS, commonly shortened to THE HAND. / ---------- /

NOTE: In the lore of western magic, the // is taken to symbolize horns, especially the horns of Satan or of diabolical beasties. The Five Fingered Hand of Eris, however, is not intended to be taken as satanic, for the "horns" are supported by another set, of inverted "horns". Or maybe it is walrus tusks. I don't know what it is, to tell the truth.

"Surrealism aims at the total transformation of the mind and all that resembles it" -Breton POEE

POEE (pronounced "POEE") is an acronym for The PARATHEO-ANAMETAMYSTIKHO- OD OF ERIS ESOTERIC. The first part can be taken to mean "equivalent deity,reversity beyond-mystique." We are not really esoteric, it's just that nobody pays much attention to us. 2926

MY HIGH REVERENCE MALACLYPSE THE YOUNGER, AB, DD, KSC, is the High Priest of POEE, and POEE is grounded in his episkopotic revelations of The Goddess. He is called [The Omnibenevolent Polyfather of Virginity in Gold].

The POEE HEAD TEMPLE is the Joshua Norton Cabal of The Discordian Society, which is located in Mal-2's pineal gland and can be found by temporally and spacially locating the rest of Mal-2.

POEE has no treasury, no by-laws, no articles, no guides save Mal-2's pineal gland, and has only one scruple-- which Mal-2 keeps on his key chain.

POEE has not registered,incorporated, or otherwise chartered with the State, and so the State does not recognize POEE or POEE Ordinations, which is only fair, because POEE does not recognize the State.

POEE has 5 DEGREES: There is the neophyte, or LEGIONNAIRE DISCIPLE. The LEGIONNAIRE DEACON, who is catching on. An Ordained POEE PRIEST/PRIESTESS or a CHAPLIN. The HIGH PRIEST, the Polyfather. And POEE =POPE=.

POEE LEGIONNAIRE DISCIPLES are authorized to initiate others as Discordian Society Legionnaires. PRIESTS appoint their own DEACONS. The POLYFATHER ordains priests. I don't know about the =POPES=.

" This book is a mirror. When a monkey looks in, no apostle looks out." -Lichtenberg

Application For Membership In the Erisian movement of the DISCORDIA SOCIETY

1. Today's date Yesterday's Date

2. Purpose of this application: --membership in : a. Legion of Dynamic Discord b. POEE c. Bavarian Illuminati d. All of the Above e. None of the Above f. Other-- BE SPECIFIC!

3. Name_________________________ Holy Name_____________ Address_____________________________________________________________ (If temporary, also give an address from which mail can be forwarded)

4. Description: Born: []Yes []No Eyes: []2 []other Height:

..... fl. oz. Last time you had a haircut: Reason:

Race: []horse []human I.Q.: 150-200 200-250 250-300 over 300

5. History: Education - highest grade completed 1 2 3 4 5 6 over 6th Professional: On another ream of paper list every job since 1937 from 2927

which you have been fired. Medical: On a separate sheet labeled "confidential" list all major psychic psychotic episodes experienced within the last 24 hours

6. Sneaky Questions to establish personality traits I would rather a. live in an outhouse b. play in a rock group c. eat caterpillars. I wear obscene tattoos because .......... I have ceased raping little children []yes []no -- reason ..........

7. Self Portrait

Rev. Mungo For Office Use Only -- acc. rej. burned

LICK HERE!!! *

(You may be one of the lucky 25)

-><-

POEE & It's Priests

If you like Erisianism as it is presented according to Mal-2, then you may wish to form your own POEE CABAL as a POEE PRIEST and you can go do a bunch of POEE Priestly Things. A "POEE Cabal" is exactly what you think it is.

The High Priest makes no demands on his Priests, though he does rather expect good will of them. The Office of The Polyfather is point, not to teach. Once in a while, he even listens.

Should you find that your own revelations of The Goddess become substantially different that the revelations of Mal-2, then perhaps the Goddess has plans for you as an Episkopos, and you might consider creating your own sect from scratch, unhindered. Episkoposes are not competing with each other, and they are all POEE priests anyway (as soon as I locate them). The point is that Episkoposes are developing separate paths to the Erisian mountain top. See the section "Discordian Society"

ORDINATION AS A POEE PRIEST

There are no particular qualifications for Ordination because if you want to be a POEE Priest then you must undoubtedly qualify. Who could possibly know better than you whether or not you should be Ordained?

An ORDAINED POEE PRIEST or PRIESTESS is defined as "one who holds an Ordination Certificate from the Office of the Polyfather." 2928

Seek into the Chao if thou wouldst be wise And find ye delight in Her Great Surprise! Look into the Chao if thou wantest to know What's in a Chao and why it ain't so! (HBT; The Book of Advise, 1:1)

World Council of Churches Boutique

Note to POEE Priests:

The Polyfather wishes to remind all Erisians the POEE was conceived not as a commercial enterprise, and that you are requested to keep your cool when seeking funds for POEE Cabals or when spreading the POEE Word via the market place.

The Hidden stone ripens fast, then laid bare like a turnip can easily be cut out at last but even then the danger isn't past. That man lives best who's fain to live half mad, half sane. -Flemish Poet Jan Van Stijevoort, 1524.

The Erisian Affirmation

BEFORE THE GODDESS ERIS, I (name or holyname), do herewith declare myself a POEE BROTHER of THE LEGION OF DYNAMIC DISCORD. HAIL HAIL HAIL HAIL HAIL ERIS ERIS ERIS ERIS ERIS ALL HAIL DISCORDIA!

the presiding POEE Official (if any) responds:

ALL HAIL DISCORDIA!

find the goddess Eris To Diverse Gods Within your Pineal Gland Do Mortals bow; POEE Holy Cow, and Wholly Chao -Rev. Dr. Grindlebone Monroe Cabal

"common sense is what tells you that the world is flat."

This is St. Gulik. He is the Messenger of the Goddess. A different age from ours called him Hermes. Many people called him by many names. He is a Roach.

________________________________________________________________________

2929

Legion of Dynamic Discord

HARK

RECOGNIZE that the -- DISCORDIAN SOCIETY -- doth hereby certify

As a Legionnaire

Glory to We Children of ERIS Presented under the auspices of our Lady of Discord, ERIS by the House of the Apostles of ERIS.

-><- ________________________________________________________________________ HOW TO START A POEE CABAL WITHOUT MESSING AROUND WITH THE POLYFATHER

If you can't find the Polyfather, or having found him, don't want anything to do with him, you are still authorized to form your own POEE CABAL and do Priestly Things, using the Principia Discordia as a guide. Your Official Rank will be POEE CHAPLIN for the LEGION OF DYNAMIC DISCORD, which is exactly the same as a POEE PRIEST except that you don't have an Ordination Certificate. The words you are now reading are your ordination.

HOW TO BECOME A POEE CHAPLIN

1. Write the ERISIAN AFFIRMATION in five copies. 2. Sign and nose-print each copy. 3. Send one to the President of the United States. 4. Send one to The California State Bureau of Furniture and Bedding 1021 'D' Street, Sacramento CA 94814 5. Nail one to a telephone pole. Hide one. And burn the other. Then consult your pineal gland.

General License was Sgt. Pepper's Commander

OLD POEE SLOGAN When in Doubt, Fuck it. When not in Doubt... get in Doubt!

Trip 5!

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= The POEE Baptismal Rite = This Mysteree Rite is not required for initiation, but it is offered by many POEE Priests to proselytes who desire a formal ceremony.

1) The Priests and four Brothers are arranged in a pentagon with the Initiate in the center facing the Priests. If possible, the Brothers on the immediate right and left of the Priest should be Deacons. The Initiate must be totally naked, to demonstrate that he is truly a human being and not something else in disguise like a cabbage or something.

2) All persons in the audience and the pentagon, excepting the Priest, assume a squatting position and return to a standing position. This is repeated four more times. This dance is symbolic of the humility of we Erisians.

3) The Priest begins: I, (complete Holy Name, with Mystical Titles, and degrees, designa- tions, offices, &tc.), Ordained Priest of the Paratheo-anametamystikhood of Eris Esoteric, with the Authority invested at me by the High Priest of It, Office of the Polyfather, The House of the Rising Podge, POEE Head Temple; Do herewith Require of Ye:

1) ARE YE A HUMAN BEING AND NOT A CABBAGE OR SOMETHING? The Initiate answers YES. 2) THAT'S TOO BAD. DO YE WISH TO BETTER THYSELF? The Initiate answers YES. 3) HOW STUPID. ARE YE WILLING TO BECOME PHILOSOPHICALLY ILLUMINIZED? He answers YES. 4) VERY FUNNY. WILL YE DEDICATE YESELF TO THE HOLEY ERISIAN MOVEMENT? The Initiate answers PROBABLY. 5) THEN SWEAR YE THE FOLLOWING AFTER ME: (The Priest here leads the Initiate in a recital of THE ERISIAN AFFIRMATION.) The Priest continues: THEN I DO HERE PROCLAIM YE POEE DISCIPLE (name), LEGIONNAIRE OF THE LEGION OF DYNAMIC DISCORD. HAIL ERIS! HAIL HAIL! HAIL YES!

4) All present rejoice grandly. The new Brother opens a large jug of wine and offers it to all who are present.

5) The Ceremony generally degenerates.

Mord says that Omar says that we are all unicorns anyway.

DO NOT PULL ON YELLOW TIP

3. And though Omar did bid of the Collector of Garbage, in words that were both sweet and bitter, to surrender back the cigar box containing the cards designated by the Angel as The Honest Book of Truth, the Collector was to him as one who might be smitten deaf, saying only: 'Gainst the rules, y' know. ................................................................................ 2931

HBT; The Book of Explanations, Chap 2

Answers: 1. Harry Houdini 2. Swing Music 3. Pretzels 4. 8 months 5. Testy Culbert 6. It protrudes. 7. No vocal cords

THE POEE MYSTEREE OATH G3400 50 The Initiate swears the following: DMTS 19 FLYING BABY SHIT!!!!!

(Brothers of the Ancient Illuminated Seers of Bavaria sect may wish to substitute the German: FLIEGENDE KINDERSCHEISSE! or perhaps WIECZNY KWIAT WTADZA!!!!! which is Ewige Blumenkraft in Polish.)

THE RECENT EXPOSE THAT MR. MOMOMOTO, FAMOUS JAPANESE WHO CAN SWALLOW HIS NOSE, CANNOT SWALLOW HIS NOSE BUT HIS BROTHER CAN, HAS BEEN EXPOSED! IT IS MR. MOMOMOTO WHO CAN SWALLOW HIS NOSE. HE SWALLOWED HIS BROTHER IN THE SUMMER OF '44.

Corrections to last week's copy: Johnny Sample is offensive cornerback for the New York Jets, not fullback as stated. Bobby Tolan's name is not Randy, but mud. All power to the people, and ban the fucking bomb.

"This statement is false" (courtesy of POEE) NO TWO EQUALS ARE THE SAME!

THE DISCORDIAN SOCIETY

The Discordian Society has no definition.

I sometimes think of it as a disorganization of Eris Freaks. It has been called a guerrilla mind theatre. Episkopos Randomfactor, Director of Purges of Our People's Underworld Movement sect in Larchmont, prefers "The World's Greatest Association of What-ever-it-is-that-we-are." Lady Mal thinks of it as a RENAISSANCE THINK TANK. Fang the Unwashed, WKC, won't say. You can think of it any way you like.

AN EPISKOPOS OF THE DISCORDIAN SOCIETY is one who prefers total autonomy, and creates his own Discordian sect as The Goddess directs him. He speaks for himself and for those that say that they like what he says. 2932

THE LEGION OF DYNAMIC DISCORD: A Discordian Society Legionnaire is one who prefers not to create his own sect.

If you want in on the Discordian Society then declare yourself what you wish do what you like and tell us about it or if you prefer don't.

There are no rules anywhere. Some Episkoposes The Goddess Prevails. have a one-man cabal. Some work together. Some never do explain.

When I get to the bottom I go back to the top of the slide where I stop and I turn and I go for a ride, then I get to the bottom and I see you again! Helter Skelter! -John Lennon

"Everybody I know who is right always agrees with ME" -Rev Lady Mal

THE GOLDEN APPLE CORPS

The Golden Apple Corps* is an honorary position for the Keepers of The Sacred Chao, so that they can put "KSC" after their names.

It says little, does less, means nothing.

* Not to be confused with The Apple Corps Ltd. of those four singers. We thought of it first.

- The Numeral V sign - Used by Old Roman Discordians, Illuminatus Churchill, and innocent Hippies everywhere.

PERPETUAL DATE CONVERTER FROM GREGORIAN TO POEE CALENDAR

Seasons 1) Chaos - Patron Apostle Hung Mung 2) Discord - Patron Apostle Dr. Van Van Mojo 3) Confusion - Patron Apostle Sri Syadasti 4) Bureaucracy - Patron Apostle Zarathud 5) The Aftermath - Patron Apostle The Elder Malaclypse

Days of the Week* * The DAYS OF THE WEEK 1) Sweetmorn are named from the five Basic Elements: 2) Boomtime SWEET, BOOM, PUNGENT, PRICKLE, and ORANGE 3) Pungenday 4) Prickle-Prickle 5) Setting Orange

2933

HOLYDAYS

A) APOSTLE HOLYDAYS B) SEASON HOLYDAYS 1) Mungday 1) Chaoflux 2) Mojoday 2) Discoflux 3) Syaday 3) Confuflux 4) Zaraday 4) Bureflux 5) Maladay 5) Afflux Each occurs on the 5th Each occurs on the 50th day of the Season day of each Season

C) ST. TIB'S DAY - occurs once every 4 years (1+4=5) and is inserted between the 59th and 60th days of the Season of Chaos

SM BT PD PP SO SM BT PD PP SO -- -- -- -- -- -- -- -- -- -- Jan 1 2 3 4 5 1 2 3 4 5 Chs Jul 5 6 7 8 9 40 41 42 43 44 Cfn 6 7 8 9 10 6 7 8 9 10 10 11 12 13 14 45 46 47 48 49 11 12 13 14 15 11 12 13 14 15 15 16 17 18 19 50 51 52 53 54 16 17 18 19 20 16 17 18 19 20 20 21 22 23 24 55 56 57 58 59 21 22 23 24 25 21 22 23 24 25 25 26 27 28 29 60 61 62 63 64 26 27 28 29 30 26 27 28 29 30 30 31 1 2 3 65 66 67 68 69 31 1 2 3 4 31 32 33 34 35 Aug 4 5 6 7 8 70 71 72 73 1 Bcy Feb 5 6 7 8 9 36 37 38 39 40 9 10 11 12 13 2 3 4 5 6 10 11 12 13 14 41 42 43 44 45 14 15 16 17 18 7 8 9 10 11 15 16 17 18 19 46 47 48 49 50 19 20 21 22 23 12 13 14 15 16 20 21 22 23 24 51 52 53 54 55 24 25 26 27 28 17 18 19 20 21 25 26 27 28* 1 56 57 58 59 60 29 30 31 1 2 22 23 24 25 26 Mar 2 3 4 5 6 61 62 63 64 65 Sep 3 4 5 6 7 27 28 29 30 31 7 8 9 10 11 66 67 68 69 70 8 9 10 11 12 32 33 34 35 36 12 13 14 15 16 71 72 73 1 2 Dsc 13 14 15 16 17 37 38 39 40 41 17 18 19 20 21 3 4 5 6 7 18 19 20 21 22 42 43 44 45 46 22 23 24 25 26 8 9 10 11 12 23 24 25 26 27 47 48 49 50 51 27 28 29 30 31 13 14 15 16 17 28 29 30 1 2 52 53 54 55 56 ................................................................................ 2934

Apr 1 2 3 4 5 18 19 20 21 22 Oct 3 4 5 6 7 57 58 59 60 61 6 7 8 9 10 23 24 25 26 27 8 9 10 11 12 62 63 64 65 66 11 12 13 14 15 28 29 30 31 32 13 14 15 16 17 67 68 69 70 71 16 17 18 19 20 33 34 35 36 37 18 19 20 21 22 72 73 1 2 3 Afm 21 22 23 24 25 38 39 40 41 42 23 24 25 26 27 4 5 6 7 8 26 27 28 29 30 43 44 45 46 47 28 29 30 31 1 9 10 11 12 13 May 1 2 3 4 5 48 49 50 51 52 Nov 2 3 4 5 6 14 15 16 17 18 6 7 8 9 10 53 54 55 56 57 7 8 9 10 11 19 20 21 22 23 11 12 13 14 15 58 59 60 61 62 12 13 14 15 16 24 25 26 27 28 16 17 18 19 20 63 64 65 66 67 17 18 19 20 21 29 30 31 32 33 21 22 23 24 25 68 69 70 71 72 22 23 24 25 26 34 35 36 37 38 26 27 28 29 30 73 1 2 3 4 Cfn 27 28 29 30 1 39 40 41 42 43 31 1 2 3 4 5 6 7 8 9 Dec 2 3 4 5 6 44 45 46 47 48 Jun 5 6 7 8 9 10 11 12 13 14 7 8 9 10 11 49 50 51 52 53 10 11 12 13 14 15 16 17 18 19 12 13 14 15 16 54 55 56 57 58 15 16 17 18 19 20 21 22 23 24 17 18 19 20 21 59 60 61 62 63 20 21 22 23 24 25 26 27 28 29 22 23 24 25 26 64 65 66 67 68 25 26 27 28 29 30 31 32 33 34 27 28 29 30 31 69 70 71 72 73 30 1 2 3 4 35 36 37 38 39 [1991 = 3157] [Next St. Tibs Day in 3158]

HOLY NAMES

Discordians have a tradition of assuming HOLY NAMES. This is not unique to Erisianism, of course. I suppose that Pope Paul is the son of Mr. and Mrs. VI?

Will whoever stole Brother Reverend Magoun's pornography please return it.

................................................................................ 2935

THE BEARER OF THIS CARD IS A GENUINE AND AUTHORIZED POPE So please Treat Him Right GOOD FOREVER

Genuine and authorized by The House of Apostles of ERIS ----------------------------------------------------------------------- Every man, woman and child on this Earth is a genuine and authorized Pope Reproduce and distribute these cards freely- POEE Head Temple, San Francisco

A =POPE= is someone who is not under the authority of the authorities.

For Your Enlightenment

THE PARABLE OF THE BITTER TEA by Rev. Dr. Hypocrates Magoun, P.P. POEE PRIEST, Okinawa Cabal

When Hypoc was through meditating with St. Gulik, he went there into the kitchen where he busied himself with preparing the feast and in his endeavor, he found that there was some old tea in a pan left standing from the night before, when he had in his weakness forgot about its making and had let it sit steeping for 24 hours. It was dark and murky and it was Hypoc's intention to use this old tea by diluting it with water. And again in his weakness, chose without further considera- tion and plunged into the physical labor of the preparations. It was then when deeply immersed in the pleasure of that trip, he had a sudden loud clear voice in his head saying "it is bitter tea that involves you so." Hypoc heard the voice, but the struggle inside intensified, and the pattern, previously established with the physical laboring and the muscle messages coordinated and unified or perhaps coded, continued to exert their influence and Hypoc succummed to the pressure and he denied the voice. And again he plunged into the physical orgy and completed the task, and Lo as the voice had predicted, the tea was bitter.

"The Five Laws have root in awareness." --Che Fung (Ezra Pound, Canto 85)

The Hell Law says that Hell is reserved exclusively for them that believe in it. Further, the lowest Rung in Hell is reserved for them that believe in it on the supposition that they'll go there if they don't. HBT; The Gospel According to Fred, 3:1

A SERMON ON ETHICS AND LOVE

One day Mal-2 asked the messenger spirit Saint Gulik to approach the Goddess and request Her presence for some desperate advice. Shortly afterwards the radio came on by itself, and an ethereal female Voice said YES? 2936

"O! Eris! Blessed Mother of Man! Queen of Chaos! Daughter of Discord! Concubine of Confusion! O! Exquisite Lady, I beseech You to lift a heavy burden from my heart!"

WHAT BOTHERS YOU, MAL? YOU DON'T SOUND WELL.

"I am filled with fear and tormented with terrible visions of pain. Everywhere people are hurting one another, the planet is rampant with injustices, whole societies plunder groups of their own people, mothers imprison sons, children perish while brothers war. O, woe."

WHAT IS THE MATTER WITH THAT, IF IT IS WHAT YOU WANT TO DO?

"But nobody Wants it! Everybody hates it."

OH. WELL, THEN STOP.

At which moment She turned herself into an aspirin commercial and left The Polyfather stranded alone with his species.

SINISTER DEXTER HAS A BROKEN SPIROMETER.

CHAPTER 5: THE PIONEERS =THE FIVE APOSTLES OF ERIS & WHO THEY BE =

1. HUNG MUNG A Sage of Ancient China and Official Discordian Missionary to the Heathen Chinee. He who originally devised THE SACRED CHAO. Patron of the Season of Chaos. Holyday: Jan 5.

2. DR. VAN VAN MOJO A Head Doctor of Deep Africa and Maker of Fine Dolls. D.H.V., Doctor of Hoodoo and Vexes, from The Greater Metropolitan Yorba Linda Jesus Will Save Your Bod Home Study Bible School; and F.I.H.G.W.P., Fellow of the Intergalactic Haitian Guerrillas for World Peace. Patron of The Season of Discord. Holyday: Mar 19. [NOTE: Erisians of The Laughing Christ sect are of the silly contention that Dr. Mojo is an imposter and that PATAMUNZO LINGANANDA is the True Second Apostle. Lord Omar claims that Dr. Mojo heaps hatred upon Patamunzo, who sends only Love Vibrations in return. But we of the POEE sect know that Patamunzo is the Real Imposter, and that those vibrations of his are actually an attempt to subvert Dr. Mojo's rightful apostilic authority by shaking him out of his wits.

3. SRI SYADASTI SYADAVAKTAVYA SYADASTI SYANNASTI SYADASTI CAVAKTAVYASCA SYADASTI SYANNASTI SYADAVATAVYASCA SYADASTI SYANNASTI SYADAVAKTAVYASCA commonly called just SRI SYADASTI His name is Sanskrit, and means: All affirmations are true in some sense, false in some sense, meaningless in some sense, true and false in some sense, true and meaningless in some sense, false and meaningless in some sense, and true and false and meaningless in some sense. He is an Indian Pundit and Prince, born of the Peyotl Tribe, son of Gentle Chief Sun Flower Seed and the squaw Merry Jane. Patron to psychedelic type Discordians. Patron of the Season of Confusion. Holyday: May 31. NOTE: Sri Syadasti should not be confused with BLESSED ST. GULIK THE STONED, who is not the same person but is the same 2937

Apostle.

4. ZARATHUD THE INCORRIGIBLE, sometimes called ZARATHUD THE STAUNCH A hard nosed Hermit of Medieval Europe and Chaosphe Bible Banger. Dubbed "Offender of The Faith." Discovered the Five Commandments. Patron of the Season of Bureaucracy. Holyday: Aug. 12

5. THE ELDER MALACLYPSE A wandering Wiseman of Ancient Mediterrania ("Med-Terra" or middle earth), who followed a 5-pointed Star through the alleys of Rome, Damascus, Baghdad, Jerusalem, Mecca and Cairo, bearing a sign that seemed to read "DOOM". (This is a misunderstanding. The sign actually read "DUMB". Mal-1 is a Non-Prophet.) Patron and namesake of Mal-2. Patron on The Season of The Aftermath. Holyday: Oct 24.

All statements are true in some sense, false in some sense, meaningless in some sense, true and false in some sense, true and meaningless in some sense, false and meaningless in some sense, and true and false and meaningless in some sense. A public service clarification by the Sri Syadasti School of Spiritual Wisdom, Wilmette.

The teachings of the Sri Syadasti School of Spiritual School of Spiritual Wisdom are true in some sense, false in some sense, meaning- less in some sense, true and false in some sense, true and meaningless in some sense, false and meaningless in some sense, and true and false and meaningless in some sense. Patamunzo Lingananda School of Higher Spiritual Wisdom, Skokie.

Hey Man...Great! I feel goofy, the way my old man looks when he's drunk.

THE HONEST BOOK OF TRUTH being a BIBLE of The Erisian Movement

and How it was Revealed to Episkopos LORD OMAR KHAYYAM RAVENHURST, KSC; Bull Goose of Limbo; and Master Pastor of the Church Invisible of the Laughing Christ, Hidden Temple of The Happy Jesus, Laughing Buddha Jesus [LBJ] Ranch

From the Honest Book of Truth THE BOOK OF EXPLANATIONS, Chapter 1

1. There came one day to Lord Omar, Bull Goose of Limbo, a Messenger of Our Lady who told him of a Sacred Mound wherein was buried an Honest Book.

2. And the Angel of Eris bade of the Lord: Go ye hence and dig the Truth, that ye may come to know it and, knowing it, spread it and, spreading it, wallow in it and, wallowing in it, lie in it and ,lying in the Truth, become a Poet of the Word and a Sayer of Sayings -- an Inspiration to all men and a Scribe to the Gods.

3. So Omar went forth to the Sacred Mound, which was to the East of Mullah, and thereupon he worked digging in the sand for five days and 2938

five nights, but found no book.

4. At the end of five days and five nights of digging, it came to pass that Omar was exhausted. So he put his shovel to one side and bedded himself down on the sand, using as a pillow a Golden Chest he had uncovered on the first day of his labors.

5. Omar slept.

6. On the fifth day of his sleeping, Lord Omar fell into a Trance, and there came to him in the Trance a Dream, and there came to him in the Dream a Messenger of Our Lady who told him of a Sacred Grove wherein was hidden a Golden Chest.

7. And the Angel of Eris bade of the Lord: Go ye hence and lift the Stash, that ye may come to own it and, owning it, share it and, sharing it, love in it and, loving in it, dwell in it and, dwelling in the Stash, become a Poet of the Word and a Sayer of Sayings - an Inspiration to all men and a Scribe to the Gods.

8. But Omar lamented, saying unto the Angel: What is this shit,man? What care I for the Word and Sayings? What care I for the Inspiration of all men? Wherein does it profit a man to be a Scribe to the Gods when the Scribes of the Governments do nothing, yet are paid better wages?

9. And, lo, the Angel waxed in anger and Omar was stricken to the Ground

by an Invisible Hand and did not arise for five days and five nights.

10. And it came to pass that on the fifth night he dreampt, and in his Dream he had a Vision, and in this Vision there came unto him a Messenger of Our Lady who entrusted to him a Rigoletto cigar box containing many filing cards, some of them in packs with rubber bands around, and upon these cards were sometimes written verses, while upon others nothing was written.

11. Thereupon the Angel Commanded to Lord: Take ye this Honest Book of Truth to thine bosom and cherish it. Carry it forth into The Land and Lay it before Kings of Nations and Collectors of Garbage. Preach from it unto the Righteous, that they may renounce their ways and repent.

CONVENTIONAL CHAOS

GREYFACE

In the year 1166 B.C., a malcontented hunchbrain by the name of Greyface, got it into his head that the universe was as humorless as he, and he began to teach that play was sinful because it contradicted the ways of Serious Order. "Look at all the order around you," he said. And from that, he deluded honest men to believe that reality was a straightjacket affair and not the happy romance as men had known it.

It is not presently understood why men were so gullible at that particular time, for absolutely no one thought to observe all the disorder around them and conclude just the opposite. But anyway, Greyface and his followers took the game of playing at life more 2939

seriously than they took life itself and were known even to destroy other living beings whose ways of life differed from their own.

The unfortunate result of this is that mankind has since been suffering from a psychological and spiritual imbalance. Imbalance causes frustration, and frustration causes fear. And fear makes for a bad trip. Man has been on a bad trip for a long time now.

It is called THE CURSE OF GREYFACE.

Bullshit makes the flowers grow & that's beautiful.

Climb into the Chao with a friend or two And follow the Way it carries you, Adrift like a Lunatic Lifeboat Crew Over the Waves in whatever you do. (HBT; The Book of Advise, 1:3)

[graphic deleted... if you wanna see it, READ THE BOOK]

Meanwhile, at the Chinese laundromat...

DOGMA I - METAPHYSICS #2, "COSMOLOGY"*

THE BOOK OF UTERUS from the Honest Book of Truth revealed to Lord Omar

1. Before the beginning was the Nonexistent Chao, balanced in Oblivion by the Perfect Counterpushpull of the Hodge and the Podge.

2. Whereupon, by an Act of Happenstance, the Hodge began gradually to overpower the Podge -- and the Primal Chaos thereby came to be.

3. So in the beginning was the Primal Chaos, balanced on the Edge of Oblivion by the Perfect Counterpullpush of the Podge and the Hodge.

4. Whereupon, by the Law of Negative Reversal,** the Podge swiftly underpowered the Hodge and Everything broke loose.

5. And therein emerged the Active Force of Discord, the Subtle Manifes- tation of the Nonexistent Chao, to guide Everything along the Path back to Oblivion - that it might not become lost among Precepts of Order in the Region of Thud.

6. Forasmuch as it was Active, the Force of Discord entered the State of Confusion, wherein It copulated with the Queen and begat ERIS, Our Lady of Discord and Gross Manifestation of the Nonexistent Chao.

7. And under Eris Confusion became established, and was hence called Bureaucracy; while over Bureaucracy Eris became established, and was 2940

hence called Discordia.

8. By the by it came to pass that the Establishment of Bureaucracy perished in a paper shortage.

9. Thus it was, in accord with the Law of Laws.

10. During and after the Fall of the Establishment of Bureaucracy was the Aftermath, an Age of Disorder in which calculation, computations, and reckonings were put away by the Children of Eris in Acceptance and Preparation for the Return to Oblivion to be followed by a Repetition of the Universal Absurdity. Moreover, of Itself the Coming of Aftermath waseth a Resurrection of the Freedom-flowing Chaos. HAIL ERIS!

11. Herein was set into motion the Eristic Pattern, which would Repeat Itself Five Times Over Seventy-three Times, after which nothing would happen. ____________________________ * This doctrine should not be confused with DOGMA III - HISTORY #6, "HISTORIC CYCLES," which states that social progress occurs in five cycles, the first three ("The Tricycle") of which are THESIS, ANTITHESIS and PARENTHESIS; and the last two ("the Bicycle") of which are CONSTER- NATION and MORAL WARPTITUDE.

** The LAW OF NEGATIVE REVERSAL states that if something does not happen then the exact opposite will happen, only in exactly the opposite manner from that in which it did not happen.

Dull but Sincere Filler "And, behold, thusly was the Law formulated: Imposition of Order = escalation of Disorder!" [H.B.T. ; The Gospel According to Fred, 1:6]

THE FIVE ORDERS OF DISCORDIA ("THEM") Gen. Pandaemonium, Commanding

The seeds of the ORDERS OF DISCORDIA were planted by Greyface into his early disciples. They form the skeleton of the Aneristic Movement, which over emphasizes the Principle of Order and is antagonistic to the necessary compliment, the Principle of Disorder. The Orders are composed of persons all hung up on authority, security and control; i.e., they are blinded by the Aneristic Illusion. They do not know that they belong to Orders of Discordia. But we know.

1. The Military Order of THE KNIGHTS OF THE FIVE SIDED TEMPLE. This is for all the soldiers and bureaucrats of the world.

2. The Political Order of THE PARTY FOR WAR ON EVIL. This is reserved for lawmakers, censors, and like ilk.

3. The Academic Order of THE HEMLOCK FELLOWSHIP. They commonly inhabit schools and universities, and dominate many of them.

4. The Social Order of THE CITIZENS COMMITTEE FOR CONCERNED CITIZENS. This is mostly a grass-roots version of the more professional military, political, academic and sacred Orders. 2941

5. The Sacred Order of THE DEFAMATION LEAGUE. Not much is known about the D.L., but they are very ancient and quite possibly were founded by Greyface himself. It is known that they now have absolute domination over all organized churches in the world. It is also believed that they have been costuming cabbages and passing them off as human beings.

A person belonging to one or more Order is just as likely to carry a flag of the counter-establishment as the flag of the establishment-- just as long as it is a flag.

Don't let THEM immanentize the Eschaton.

HIP-2-3-4, HIP-2-3-4 Go To Your Left-Right....

THE FOLLOWING IS QUOTED FROM BERGAN EVANS ON NORBERT WEINER, NUCLEAR PHYSICIST

The second concept Wiener has to establish is that of entropy. Probability is a mathematical concept, coming from statistics. Entropy comes from physics. It is the assertion-- established logically and experimentally-- that the universe, by its nature, is "running down", moving toward a state of inert uniformity devoid of form, matter, hierarchy or differentiation.

That is, in any given situation, less organization, more chaos, is overwhelmingly more probable than tighter organization or more order.

The tendency for entropy to increase in isolated systems is expressed in the second law of thermodynamics-- perhaps the most pessimistic and amoral formulation in all human thought.

It applies however, to a closed system, to something that is an isolated whole, not just a part. Within such systems there may be parts, which draw their energy from the whole, that are moving at least temporarily, in the opposite direction; in them order is increasing and chaos is diminishing.

The whirlpools that swirl in a direction opposed to the main current are called "enclaves". And one of them is life, especially human life, which in a universe moving inexorably towards chaos moves towards increased order.

IF THE TELEPHONE RINGS TODAY..... WATER IT! -Rev. Thomas, Gnostic N.Y.C. Cabal

Personal PLANETARY Pi, which I discovered, is 61. It's a Time-Energy relationship existing between sun and inner plants and I use it in arriving at many facts unknown to science. For example, multiply nude earth's circum- ference 24,902.20656 by 61 and you get the distance of moon's orbit around the earth. This is slightly less than the actual distance because we have not yet considered earth's atmosphere. So be it. 2942

Christopher Garth, Evanston

"I should have been a plumber." --Albert Einstein "Grasshopper always wrong in argument with chicken" -Book of Chan compiled by O.P.U. sect

= ZARATHUD'S ENLIGHTENMENT =

Before he became a hermit, Zarathud was a young Priest, and took great delight in making fools of his opponents in front of his fol- lowers.

One day Zarathud took his students to a pleasant pasture and there he confronted The Sacred Chao while She was contentedly grazing.

"Tell me, you dumb beast." demanded the Priest in his commanding voice, "why don't you do something worthwhile. What is your Purpose in Life, anyway?"

Munching the tasty grass, The Sacred Chao replied "MU".*

Upon hearing this, absolutely nobody was enlightened. Primarily because nobody could understand Chinese.

* "MU" is the Chinese ideogram for NO-THING

TAO FA TSU-DAN FIND PEACE WITH A CONTENTED CHAO

THE SACRED CHAO

THE SACRED CHAO is the key to illumination. Devised by the Apostle Hung Mung in ancient China, it was modified and popularized by the Taoists and is sometimes called the YIN-YANG. The Sacred Chao is not the Yin-Yang of the Taoists. It is the HODGE-PODGE of the Erisians. And, instead of a Podge spot on the Hodge side, it has a PENTAGON which symbolizes the ANERISTIC PRINCIPLE, and instead of a Hodge spot on the Podge side, it depicts the GOLDEN APPLE OF DISCORDIA to symbolize the ERISTIC PRINCIPLE.

The Sacred Chao symbolizes absolutely everything anyone need ever know about absolutely anything, and more! It even symbolizes everything not worth knowing, depicted by the empty space surrounding the Hodge-Podge.

HERE FOLLOWS SOME PSYCHO-METAPHYSICS. If you are not hot for philosophy, best just to skip it.

The Aneristic Principle is that of APPARENT ORDER; the Eristic Principle is that of APPARENT DISORDER. Both order and disorder are man made concepts and are artificial divisions of PURE CHAOS, which is a level deeper that is the level of distinction making.

2943

With our concept making apparatus called "mind" we look at reality through the ideas-about-reality which our cultures give us. The ideas-about-reality are mistakenly labeled "reality" and unenlightened people are forever perplexed by the fact that other people, especially other cultures, see "reality" differently. It is only the ideas-about- -reality which differ. Real (capital-T True) reality is a level deeper that is the level of concept.

We look at the world through windows on which have been drawn grids (concepts). Different philosophies use different grids. A culture is a group of people with rather similar grids. Through a window we view chaos, and relate it to the points on our grid, and thereby understand it. The ORDER is in the GRID. That is the Aneristic Principle.

Western philosophy is traditionally concerned with contrasting one grid with another grid, and amending grids in hopes of finding a perfect one that will account for all reality and will, hence, (say unenlightened westerners) be True. This is illusory; it is what we Erisians call the ANERISTIC ILLUSION. Some grids can be more useful than others, some more beautiful than others, some more pleasant than others, etc., but none can be more True than any other.

DISORDER is simply unrelated information viewed through some particular grid. But, like "relation", no-relation is a concept. Male, like female, is an idea about sex. To say that male-ness is "absence of female-ness", or vice versa, is a matter of definition and metaphysical- ly arbitrary. The artificial concept of no-relation is the ERISTIC PRINCIPLE.

The belief that "order is true" and disorder is false or somehow wrong, is the Aneristic Illusion. To say the same of disorder, is the ERISTIC ILLUSION.

The point is that (little-t) truth is a matter of definition relative to the grid one is using at the moment, and that (capital-T) Truth, metaphysical reality, is irrelevant to grids entirely. Pick a grid, and through it some chaos appears ordered and some appears disordered. Pick another grid, and the same chaos will appear dif- ferently ordered and disordered. Reality is the original Rorschach.

Verily! So much for all that.

The words of the Foolish and those of the Wise Are not far apart in Discordian Eyes. (HBT; The Book of Advise, 2:1)

The PODGE of the Sacred Chao is symbolized as The Golden Apple of Discordia, which represents the Eristic Principle of Disorder. The writing on it, "KALLISTI" is Greek for "TO THE PRETTIEST ONE" and refers to an old myth about The Goddess. But the Greeks had only a limited understanding of Disorder, and thought it to be a negative principle.

The Pentagon represents the Aneristic Principle of Order and symbolizes the HODGE. The Pentagon has several references; for one,, it can be taken to represent geometry, one of the earliest studies of formal order to reach elaborate development;* for another, it specifically accords 2944

with THE LAW OF FIVES.

THE TRUTH IS FIVE BUT MEN HAVE ONLY ONE NAME FOR IT. -Patamunzo Lingananda

It is also the shape of the United States Military Headquarters, the Pentagon Building, a most pregnant manifestation of straightjacket order resting on a firm foundation of chaos and constantly erupting into dazzling disorder; and this building is one of our more cherished Erisian Shrines. Also it so happens that in times of medieval magic, the pentagon was the generic symbol for werewolves, but this reference is not particularly intended and it should be noted that the Erisian Movement does not discriminate against werewolves-- our membership roster is open to persons of all races, national origins and hobbies.

____________________________________ * The Greek geometrician PYTHAGORAS, however, was not a typical aneristic personality. He was what we call an EXPLODED ANERISTIC and an AVATAR. We call him Archangle Pythagoras.

[diagram of HODGE/PODGE TRANSFORMER deleted... DtC]

5. Hung Mung slapped his buttocks, hopped about, and shook his head, saying "I do not know! I do not know!" HBT; The Book of Gooks, Chap. 1 BRUNSWICK SHRINE

In the Los Angeles suburb of Whittier there lives a bowling alley, and within this very place, in the Year of Our Lady of Discord 3125 (1959*), Eris revealed Herself to The Golden Apple Corps for the first time.

In honor of this Incredible Event, this Holy Place is revered as a Shrine by all Erisians. Once every five years, the Golden Apple Corps plans a Pilgrimage to Brunswick Shrine as an act of Devotion, and therein to partake of No Hot Dog Buns, and ruminate a bit about It All.

It is written that when The Corps returns to The Shrine for the fifth time five times over, than shall the world come to an end:

IMPENDING DOOM HAS ARRIVED And Five Days Prior to This Occasion The Apostle The Elder Malaclypse Shall Walk the Streets of Whittier Bearing a Sign for All Literates to Read thereof: "DOOM", as a Warning of Forthcoming Doom to All Men Impending. And He Shall Signal This Event by Seeking the Poor and Distributing to Them Precious MAO BUTTONS and Whittier Shall be Known as The Region of Thud for These Five Days.

As a public service to all mankind and civilization in general, and to us in particular, the Golden Apple Corps has concluded that planning such a Pilgrimage is sufficient and that it is prudent to never get around to actually going. ___________________________________ * Or maybe it was 1958, I forget.

2945

STARBUCK'S PEBBLES Which Is Real?

*

* *

* *

Do these 5 pebbles [note: they were pebbles,originally..try doing ASCII pebbles -DtC] REALLY form a pentagon? Those biased by the Aneristic Illusion would say yes. Those biased by the Eristic Illusion would say no. Criss-cross them and it is a star.

An Illuminated Mind can see all of these, yet he does not insist that any one is really true, or that none at all is true. Stars, and pentagons, and disorder are all his creations and he may do with them as he wishes. Indeed, even so the concept of number 5.

The real reality is there, but everything you KNOW about "it" is in your mind and yours to do with as you like. Conceptualization is art, and YOU ARE THE ARTIST.

Convictions cause convicts.

Can you chart the COURSE to Captain Valentine's SWEETHEART?

Hemlock? I never touch the stuff!

When I was 8 or 9 years old, I acquired a split beaver magazine. You can imagine my disappointment when,upon examination of the photos with a microscope, I found that all I could see was dots.

7. Never write in pencil unless you are on a train or sick in bed.

................................................................................ 2946

ERIS CONTEMPLATES FOR 3125 YEARS ------------------------------------Pun-jab is Sikh, Sikh, Sikh!--------

THE PARATHEO-ANAMETAMYSTIKHOOD OF ERIS ESOTERIC (POEE) A Non-prophet Irreligious Disorganization

MALACLYPSE THE YOUNGER, KSC Omnibenevolent Polyfather of Virginity in Gold HIGH PRIEST

THE ERISIAN MOVEMENT HOUSE OF APOSTLES OF ERIS (X) Official Business ( )Surreptitious Business page 1 of 1 pages Official Discordian Document Number (if applicable): n/a ( ) the Golden Apple Corps (X)House of Disciples of Discordia The Bureaucracy, Bureau of: DOGMAS ( ) Council of Episkoposes: Office of High Priesthood, Sect of the POEE ( ) Drawer o ________________________________________________________________________ Today's DATE: day of the Carrot yesterday's DATE: Yes -><- Originating Cabal: Joshua Norton Cabal - San Francisco TO: REV. RAMPANT PANCREAS, tRRoCR(a)pttM; Colorado Encrustation

Brother Ram,

Your acute observation that ERIS spelled backwards is SIRE, and your inference to the effect that there is sexual symbolism here, have brought me to some observations of my own,

ERIS spelled fore-part-aft-wards is RISE. And spelled inside out is REIS, which is a unit of money, albeit Portugese-Brazilian and no longer in use. >From this it may be concluded that Eris has usurped Eros (god of erotic love) in the eyes of those who read backwards; which obviously made Eros sorE. Then She apparently embezzeled the Olympian Treasury and went to Brazil; whereupon She opened a chain of whorehouses (which certainly would get a rise from the male population). I figure it to be this in particular because MADAM reads the same forwards and backwards. And further, it is a term of great respect, similar to SIRE.

And so thank you for your insight, it may well be the clue to the mystery of just where Eris has been fucking around for 3125.

FIVE TONS OF FLAX! -><- Mal-2

Not for Circulation!

KALLISTI HAIL ERIS ALL HAIL DISCORDIA

safeguard this letter, it may be an important document

Form No.: O.D.D. IIb/ii.1-37D.VVM:3134 2947

DOGMA III - HISTORY #2, "COSMOGONY" which is not the same as DOGMA I - METAPHYSICS #2, "COSMOLOGY" (Book of Uterus)

In the beginning there was VOID, who had two daughters; one (the smaller) was that of BEING, named ERIS, and one (the larger) was of NON-BEING, named ANERIS. (To this day, the fundamental truth that Aneris is the larger is apparent to all who compare the great number of things that do not exist with the comparatively small number of things that do exist.)

Eris had been born pregnant, and after 55 years (Goddesses have an unusually long gestation period-- longer even than elephants), Her pregnancy bore the fruits of many things. These things were composed of the Five Basic Elements, SWEET, BOOM, PUNGENT, PRICKLE, and ORANGE. Aneris, however, had been created sterile. When she saw Eris enjoying Herself so greatly with all of the existent things She had borne, Aneris became jealous and finally one day she stole some existent things and changed them into non-existent things and claimed them as her own children. This deeply hurt Eris, who felt that Her sister was unjust (being so much larger anyway) to deny Her her small joy. And so She made herself swell again to bear more things. And She swore that no matter how many of her begotten that Aneris would steal, She would beget more. And, in return, Aneris swore that no matter how many existent things Eris brought forth, she would eventually find them and turn them into non-existent things for her own. (And to this day, things appear and disappear in this very manner.)

At first, the things brought forth by Eris were in a state of chaos and went in every which way, but by the by She began playing with them andordered some of them just to see what would happen. Some pretty things arosefrom this play and for the next five zillion years She amused Herself bycreating order. And so She grouped some things with others and some groups with others, and big groups with little groups, and all combinations until She had many grand schemes which delighted Her.

Engrossed in establishing order, She finally one day noticed disorder (previously not apparent because everything was chaos). There were many ways in which chaos was ordered and many ways in which it was not.

"Hah," She thought, "Here shall be a new game."

And She taught order and disorder to play with each other in contest games, and to take turns amusing each other. She named the side of disorder after Herself, "ERISTIC" because Being is anarchic. And then, in a mood of sympathy for Her lonely sister, She named the other side "ANERISTIC" which flattered Aneris and smoothed the friction a little that was between them.

Now all of this time, Void was somewhat disturbed. He felt unsatisfied for he had created only physical existence and physical non-existence, and had neglected the spiritual. As he contemplated this, a great Quiet was caused and he went into a state of Deep Sleep which lasted for 5 eras. At the end of this ordeal, he begat a brother to Eris and Aneris, that of SPIRITUALITY, who had no name at all.

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When the sisters heard this, they both confronted Void and pleaded that he not forget them, his First Born. And so Void decreed thus:

That this brother, having no form, was to reside with Aneris in Non-Being and then to leave her and, so that he might play with order and disorder, reside with Eris in Being. But Eris became filled with sorrow when She heard this and then began to weep.

"Why are you despondent?" demanded Void, "Your new brother will have his share with you." "But Father, Aneris and I have been arguing, and she will take him from me when she discovers him, and cause him to return to Non-Being." "I see,"replied Void, "Then I decree the follow- ing:

"When your brother leaves the residence of Being, he shall not reside again in Non-Being, but shall return to Me, Void, from whence he came. You girls may bicker as you wish, but My son is your Brother and We are all of Myself."

And so it is that we, as men, do not exist until we do; and then it is that we play with our world of existent things, and order and disorder them, and so it shall be that non-existence shall take us back from existence and that nameless spirituality shall return to Void, like a tired child home from a very wild circus.

"Everything is true - Everything is permissible!" -><- -Hassan i Sabbah

There is serenity in Chaos. Seek ye the Eye of the Hurricane.

A POEE MYSTEREE RITE - THE SRI SYADASTIAN CHANT Written, in some sense, by Mal-2

Unlike a song, chants are not sung but chanted. This particular one is much enhanced by the use of a Leader to chant the Sanskrit alone, with all participants chanting the English. it also behooves one to be in a quiet frame of mind and to be sitting in a still position, perhaps The Buttercup Position. It also helps if one is absolutely zonked out of his gourd.

RUB-A-DUB-DUB O! Hail Eris. Blessed St. Hung Mung. SYA-DASTI O! Hail Eris. Blessed St. Mo-jo. SYA-DAVAK-TAVYA O! Hail Eris. Blessed St. Zara-thud. SYA-DASTI SYA-NASTI O! Hail Eris. Blessed St. Elder Mal. SYA-DASTI KAVAK-TAV-YASKA O! Hail Eris. Blessed St. Gu-lik. SYA-DASTI, SYA-NASTI, SYA-DAVAK-TAV-YASKA O! Hail Eris. All Hail Dis-cord-ia. RUB-A-DUB-DUB 2949

It is then repeated indefinitely, or for the first two thousand miles, which ever comes first.

The Classification of Saints

1. SAINT SECOND CLASS

To be reserved for all human beings deserving of Sainthood. Example: St.Norton the First, Emperor of the United States and Protector of Mexico (his grave near San Francisco is an official POEE shrine.)

THE FOLLOWING FOUR CATAGORIES ARE RESERVED FOR FICTIONAL BEINGS WHO, NOT BEING ACTUAL, ARE MORE CAPABLE OF PERFECTION.

2. LANCE SAINT

Good Saint material and definitely inspiring. Example: St. Yossarian (Catch 22, Heller)

3. LIEUTENANT SAINT

Excellent Goddess-Saturated Saint. Example: St. Quixote (Don Quixote, Cervantes)

4. BRIGADIER SAINT

Comparable to Lt/Saint but has an established following (fictional or factual). Example: St. Bokonon (Cat's Cradle, Vonnegut)

5. FIVE STAR SAINT

The Five Apostles of Eris.

Note: It is an Old Erisian Tradition to never agree with each other about Saints.

Everybody understands Mickey Mouse. Few understand Herman Hesse. Only a hand full understood Albert Einstein. And nobody understood Emperor Norton. -Slogan of NORTON CABAL - S.F.

TESTS BY DOCTORS PROVE IT POSSIBLE TO SHRINK

=ON OCCULTISM=

Magicians, especially since the Gnostic and the Quabala influences, have sought higher consciousness through assimilation and control of universal opposites-- good/evil, positive/negative, male/female, etc. But due to the steadfast pomposity of ritualism inherited from the ancient methods of the shaman, occultists have been blinded to what is perhaps the two most important pairs of apparent or earth-plane opposites: ORDER/DISORDER and SERIOUS/HUMOROUS.

Magicians, and progeny the scientists, have always taken themselves and their subject in an orderly and sober manner, thereby disregarding an 2950

essential metaphysical balance. when magicians learn to approach philosophy as a malleable art instead of an immutable Truth, and learn to appreciate the absurdity of man's endeavours, then they will be able to pursue their art with a lighter heart, and perhaps gain a clearer understanding of it, and therefore gain more effective magic. CHAOS IS ENERGY.

This is an essential challenge to the basic concepts of all western occult thought, and POEE is humbly pleased to offer the first break- through in occultism since Solomon.

"Study Demonology with an Enemy This Sunday" sez Thom,Gnos

POEE ASTROLOGICAL SYSTEM

1) Om your next birthday, return to the place of your birth and, at precisely midnight, noting your birth time and date of observation, count all visible stars.

2) When you have done this, write to me and I'll tell you what to do next.

The Eminent 16th Century Mathemetician Cardan so detested Luther that he altered Luther's birthdate to give him an unfavorable horoscope.

The theorem to be proved is that if any even number of people take seats at random around a circular table bearing place cards with their names, it is always possible to rotate the table until at least two people are opposite their cards. Assume the contrary. Let N be the even number of persons, and let their names be replaced by the integers 0 to N-1 "in such a way that the place cards are numbered in sequence around the table. If a delegate D originally sits down to a place card P, then the table must be rotated R steps before he is correctly seated, where R=P-D, unless this is negative, in which case R=P-D+N. The collection of values of D (and of P) for all delegates is clearly the integers 0 to N-1,each taken once, but so also is the collection of values of R, or else two delegates would be correctly seated at the same time. Summing the above equations, one for each delegate, gives S-S+NK, where K is an integer and S=N(N-1)/2, the sum of the integers from 0 to N-1. It follows that N=2K+1, an odd number." This contradicts the original assumption. "I actually solved this problem some years ago," Rybicki writes, "for a different but completely equivalent problem, a generalization of the nonattacking 'eight queens' problem for a cylindrical chessboard where diagonal attack is restricted to diagonals slanting in one direction only. THE CURSE OF GREYFACE AND THE INTRODUCTION OF NEGATIVISM

To choose order over disorder, or disorder over order, is to accept a trip composed of both the creative and the destructive. But to choose the creative over the destructive is an all-creative trip composed of both order and disorder. To accomplish this, one need only 2951

accept creative disorder along with, and equal to, creative order, and also willing to reject destructive order as an undesirable equal to destructive disorder.

The Curse of Greyface included the division of life into order/disorder as the essential positive/negative polarity, instead of building a game foundation with creative/destructive as the essential positive/negative. He has thereby caused man to endure the destructive aspects of order and has prevented man from effectively participating in the creative uses of disorder. Civilization reflects this unfortunate division.

POEE proclaims that the other division is preferable, and we work toward the proposition that creative disorder, like creative order, is possible and desirable; and that destructive order, like destructive disorder, is unnecessary and undesirable.

Seek the Sacred Chao - therein you will find the foolishness of all ORDER/DISORDER. They are the same!

ERISIAN MAGIC RITUAL - THE TURKEY CURSE

Revealed by the Apostle Dr. Van Van Mojo as a specific counter to the evil Curse of Greyface, THE TURKEY CURSE is here passed on to Erisians everywhere for their just protection.

The Turkey Curse works. It is firmly grounded on the fact that Greyface and his followers absolutely require an aneristic setting to function and that a timely introduction of eristic vibrations will neutralize their foundation. The Turkey Curse is designed solely to counteract negative aneristic vibes and if introduced into a neutral or positive aneristic setting (like a poet working out word rhythms) it will prove harmless, or at worst, simply annoying. It is not designed for use against negative eristic vibes, although it can be used as an eristic vehicle to introduce positive vibes into a misguided eristic setting. In this instance, it would be the responsibility of the Erisian Magician to manufacture the positive vibrations if results are to be achieved. CAUTION- all magic is powerful and requires courage and integrity on the part of the magician. This ritual, if misused, can backfire. Positive motivation is essential for self-protection.

TO PERFORM THE TURKEY CURSE:

Take a foot stance as if you were John L. Sullivan preparing for fis- ticuffs. Face the particular greyfaced you wish to short-circuit, or towards the direction of the negative aneristic vibration that you wish to neutralize. Begin waving your arms in any elaborate manner and make motions with your hands as though you were Mandrake feeling up a sexy giantess. Chant, loudly and clearly: GOBBLE, GOBBLE, GOBBLE, GOBBLE, GOBBLE! The results will be instantly apparent.

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A PRIMER FOR ERISIAN EVANGELISTS by Lord Omar

The SOCRATIC APPROACH is most successful when confronting the ignorant. The "socratic approach" is what you call starting an argument by asking questions. You approach the innocent and simply ask "Did you know that God's name is ERIS, and that He is a girl?" If he should answer "Yes." then he probably is a fellow Erisian and so you can forget it. If he says "No." then quickly proceed to: THE BLIND ASSERTION and say "Well, He Is a girl, and His name is ERIS!" Shrewedly observe if the subject is convinced. If he is, swear him into the Legion of Dynamic Discord before he changes his mind. If he does not appear convinced, then proceed to: THE FAITH BIT: "But you must have Faith! All is lost without Faith! I sure feel sorry for you if you don't have Faith." And then add: THE ARGUMENT BY FEAR and in an ominous voice ask "Do you know what happens to those who deny Goddess?" If he hesitates, don't tell him that he will surely be reincarnated as a precious Mao Button and distributed to the poor in the Region of Thud (which would be a mean thing to say), just shake your head sadly and, while wiping a tear from your eye, go to: THE FIRST CLAUSE PLOY wherein you point to all of the discord and confusion in the world and exclaim "Well who the hell do you think did all of this, wise guy?" If he says, "Nobody, just impersonal forces." then quickly respond with: THE ARGUMENT BY SEMANTICAL GYMNASTICS and say that he is absolutely right, and that those impersonal forces are female and that Her name is ERIS. If he, wonder of wonders, still remains obstinate, then finally resort to: THE FIGURATIVE SYMBOLISM DODGE and confide that sophisticated people like himself recognize that Eris is a Figurative Symbol for an Ineffable Metaphysical Reality and that The Erisian Movement is really more like a poem than like a science and that he is liable to be turned into a Precious Mao Button and Distributed to The Poor in The Region of Thud if he does not get hip. Then put him on your mailing list.

SINK

A GAME

by Ala Hera, E.L., N.S.; RAYVILLE APPLE PANTHERS

SINK is played by Discordians and people of much ilk.

PURPOSE: To sink object or an object or a thing... in water or mud or anything you; can sink something in.

RULES: Sinking is allowd in any manner. To date, ten pound chunks of mud were used to sink a tobacco can. It is preferable to have a pit of water or a hole to drop things in. But rivers - bays - gulfs - I dare say even oceans can be used.

TURNS are taken thusly: who somever gets the junk up and in the air first.

DUTY: It shall be the duty of all persons playing "SINK" to help find more objects to sink, once; one object is sunk.

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UPON SINKING: The sinked shall yell "I sank it!" or something equally as thoughtful.

NAMING OF OBJECTS is some times desirable. The object is named by the finder of such object and whoever sinks it can say for instance, "I sunk Columbus, Ohio!"

"In a way, we're a kind of Peace Corps." - Maj. A. Lincoln German, Training Director of the Green Beret Special Warfare School, Ft. Bragg, N.C.

A Joint Effort of the Discordian Society

POST OFFICE LIBERATION FRONT

Export License Not Required THIS IS A CHAIN LETTER.

WITHIN THE NEXT FIFTY-FIVE DAYS YOU WILL RECEIVE THIRTY-ELEVEN HUNDRED POUNDS OF CHAINS! In the meantime - plant your seeds.

If a lot of people who receive this letter plant a few seeds and a lot of people receive this letter, then a lot of seeds will get planted. Plant your seeds.

In parks. On lots. Public flower beds. In remote places. At City Hall. Wherever. Whenever. Or start a plantation in your closet (but read up on it first for that). For casual planting, its best to soak them in water for a day and plant in a bunch of about 5, about half an inch deep. Don't worry much about the weather, they know when the weather is wrong and will try to wait for nature. Don't soak them if its wintertime. Seeds are a very hearty life form and strongly desire to grow and flourish. But some of them need people's help to get started. Plant your seeds.

Make a few copies of this letter (5 would be nice) and send them to friends of yours. Try to mail to different cities and states, even different countries. If you would rather not, then please pass this copy on to someone and perhaps they would like to.

THERE IS NO TRUTH to the legend that if you throw away a chain letter then all sorts of catastrophic, abominable, and outrageous disasters will happen. Except, of course, from your seed's point of view.

Q. "How come a woodpecker doesn't bash its brains out?" A. Nobody has ever explained that.

Mary Jane says "Plant Your Seeds. Keep Prices Down."

"And God said, behold, I have given you every herb bearing seed, which is upon the face of the earth... to you it shall be for meat." -Genesis 1:29

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Questions Have a friendly class talk. Permit each child to tell any part of the unit on "Courtesy in the Corridors and on the Stairs" that he enjoyed. Name some causes of disturbance in your school.

Chapter 1, THE EPISTLE TO THE PARANOIDS --Lord Omar

1. Ye have locked yerselves up in cages of fear--and, behold, do ye now complain that ye lack FREEDOM!

2. Ye have cast out yer brothers for devils and now complain ye, lamenting, that ye've been left to fight alone.

3. All Chaos was once yer kingdom; verily, held ye dominion over the entire Pentaverse, but today ye was sore afraid in dark corners, nooks, and sink holes.

4. O how the darknesses do crowd up, one against the other, in ye hearts! What fear ye more that what ye have wroughten? 5. Verily, verily I say unto you, not all the Sinister Ministers of the Bavarian Illuminati, working together in multitudes, could so entwine the land with tribulation as have yer baseless warnings.

DESPITE strong evidence to the contrary, persistant rumor has it that it was Mr. Momomoto's brother who swallowed Mr. Momomoto in the summer of '44.

2955 BAVARIAN ILLUMINATI

Founded by Hassan i Sabbah, 1090 A.D. (5090 A.L., 4850 A.M.) Reformed by Adam Weishaupt, 1776 A.D. (5776 A.L., 5536 A.M.)

THE ANCIENT ILLUMINATED SEERS OF BAVARIA invite YOU to join

The World's Oldest and Most Successful Conspiracy

Have you ever SECRETLY WONDERED WHY IS there an ESOTERIC ALLEGORY con- The GREAT PYRAMID has FIVE sides cealed in the apparently innocent (counting the bottom)? legend of Snow White and The Seven Dwarfs?

WHAT IS the TRUE secret SINISTER WHY do scholarly anthropologists REALITY lying behind the ANCIENT TURN PALE with terror at the Aztec Legend of QUETZLCOATL? very MENTION of the FORBIDDEN name YOG-SOTHOTH?

WHO IS the MAN in ZURICH WHAT REALLY DID HAPPEN that some SWEAR is LEE TO AMBROSE BIERCE? HARVEY OSWALD?

If your I.Q. is over 150, and you have $3,125.00 (plus handling), you might be eligible for a trial membership in the A.I.S.B. If you think you qualify, put the money in a cigar box and bury it in your backyard. One of our Underground Agents will contact you shortly. I DARE YOU!

TELL NO ONE! ACCIDENTS HAVE A STRANGE WAY OF HAPPENING TO PEOPLE WHO TALK TOO MUCH ABOUT THE BAVARIAN ILLUMINATI

May we warn you against imitations! Ours is the original and genuine

"Nothing is true. Everything is Permissible" - Hassan i Sabbah

NIL CARBORUNDUM ILLEGITIMO

_________________________________________________________________________ "Illuminate the Opposition!" -- Adam Weishaupt, Grand Primus Illuminatus

Official Bavarian Illuminati "Ewige Blumenkraft!"

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INTER-OFFICE WIRE SENT

THE ANCIENT ILLUMINATED SEERS OF BAVARIA - VIGILANCE LODGE Mad Malik, Hauptscheissmeister; Resident for Norton Cabal

DISCORDIAN SOCIETY SUPER SECRET CRYPTOGRAPHIC CYPHER CODE

Of possible interest to all Discordians, this information is herewith released from the vaults of A.I.S.B., under the auspices of Episkopos Dr. Mordecai Malignatius, KNS.

SAMPLE MESSAGE: ("HAIL ERIS")

CONVERSATION: A B C D E F G H I J K L M N O P Q R S T U V W X Y Z 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26

STEP 1. Write out the message (HAIL ERIS) and put all the vowels at the end (HLRSAIEI) STEP 2. Reverse order (IEIASRLH) STEP 3. Convert to numbers (9-5-9-1-19-18-12-8) STEP 4. Put into numerical order (1-5-8-9-9-12-18-19) STEP 5. Convert back to letters (AEHIILRS)

This cryptographic cypher code is GUARANTEED TO BE 100% UNBREAKABLE.

BEWARE! THE PARANOIDS ARE WATCHING YOU! Here is a letter from A.I.S.B. to POEE: ________________________________________________________________________ The World's Oldest And Most Successful Conspiracy

BAVARIAN ILLUMINATI

Founded by Hassan i Sabbah, 1090 A.D. (5090 A.L., 4850 A.M.) Reformed by Adam Weishaupt, 1776 A.D. (5776 A.L., 5536 A.M.)

( )Official Business (X) Surreptitious Business

From: MAD MALIK Hauptscheissmeister

Dear Brother Mal-2,

In response to your request for unclassified agitprop to be inserted in the new edition of PRINCIPIA, hope the following will be of use. And please stop bothering us with your incessant letters!

Episkopos Mordecai, Keeper of the Notary Sojac, informs me that you are welcome to reveal that our oldest extant records show us to have been fully established in Atlantis, circa 18,000 B.C., under Kull, the galley slave who ascended to the Throne of Valusia. Revived by Pelias of Koth, circa 10,000 B.C. Possibly it was he who taught the inner-teachings to Conan of Cimmeria after Conan became King of Aquilonia. First brought to the western hemisphere by Conan and taught to Mayan priesthood (Conan is Quetzlcoatl). That was 4 Ahua, 8 Cumhu, Mayan date. Revived by Abdul Alhazred in his infamous Al Azif, circa 800 A.D. (Al Azif translated into Latin by Olaus 2957

Wormius, 1132 A.D., as The Necronomicon.) In 1090 A.D. was the founding of The Ismaelian Sect (Hashishim) by Hassan i Sabbah, with secret teachings based on Alhazred, Pelias and Kull. Founding of the Illuminated Ones of Bavaria, by Adam Weishaupt, on May 1, 1776. He based it on the others. Weishaupt brought it to the United States during the period that he was impersonating George Washington; and it was he who was the Man in Black who gave the design for The Great Seal to Jefferson in the garden that night. The Illuminated tradition is now, of course, in the hands of The Ancient Illuminated Seers of Bavaria (A.I.S.B.), headquartered here in the United States.

Our teachings are not, need I remind you, available for publication. No harm, though, in admitting that some of them can be found disguised in Joyce's Finnegan's Wake, Burroughs Nova Express, the King James translation of the Holy Bible (though not the Latin or Hebrew), and The Blue Book. Not to speak of Ben Franklin's private papers (!), but we are still suppressing those.

Considering current developments--you know the ones I speak of--it has been decided to reveal a few more of our front organizations. Your publication is timely, so mention that in addition to the old fronts like the Masons, the Rothchild Banks, and the Federal Reserve System, we now have significant control of the Federal Bureau of Investigation (since Hoover died last year, but that is still secret), the Students for a Democratic Society, the Communist Party USA, the American Anarchist Assn., the Junior Chamber of Commerce, the Black Lotus Society, the Republican Party, the John Dillinger Die For You Society, and the Camp Fire Girls. It is still useful to continue the sham of the Birchers that we are seeking world domination; so do not reveal that political and economic control was generally complete several generations ago and that we are just playing with the world for a while until civilization advances sufficiently for phase five.

In fact you might still push Vennard's The Federal Reserve Hoax: "Since the Babylonian Captivity there has existed a determined, behind-the-scenes under-the-table, atheistic, satanic, anti-Christian force--worshipers of Mamon--whose undying purpose is world control through the control of Money. July 1, 1776 (correct that to May 1st, Vennard can't get anything right) the Serpent raised its head in the under-ground secret society known as the Illuminati, founded by Adam Weishaupt. There is con- siderable documentary evidence to prove all revolutions, wars, depressions, strikes and chaos stem from this source." Etc., etc., you know the stuff.

The general location of our US HQ, incidentally, has been nearly exposed; and so we will be moving for the first time this century (what a drag!). If you want, you can reveal that it is located deep in the labyrinth of sewers beneath Dealy Plaza in Dallas, and is presided over by The Dealy Lama. Inclosed are some plans for several new potential locations. Please review and add any comments you feel pertinent, especially regarding the Eristic propensity of the Pentagon site.

Oh, and we have some good news for you, Brother Mal! You know that Zambian cybernetics genius who joined us? Well, he has secretly co-ordinated the FBI computers with the Zurich System and our theoriticians are in ecstasy over the new information coming out. Look, if you people out there can keep from blowing yourselves up for only two more generations, then we will finally have it. After 20,000 years, Kull's dream will be realized! We can hardly believe it. But the outcome is certain, given the time. Our grandchildren, 2958

Mal! If civilization makes it through this crises, our grandchildren will live in a world of authentic freedom and authentic harmony and authentic satisfaction. I hope I'm alive to see it, Mal, success is in our grasp. Twenty thousand years....!

Ah, I get spaced just thinking about it. Good luck on the Principia. Ewige Blumenkraft! HAIL ERIS.

Love, MAD MALIK

PS: PRIVATE - Not for publication in The Principia. We are returning to the two Zwack Cyphers for classified communications. Herewith your copy. DO NOT DIVULGE THIS INFORMATION - SECURITY E-5.

[note: Graphic Cypher deleted DtC]

________________________________________________________________________

Part Five The Golden Secret

NONSENSE AS SALVATION

The human race will begin solving it's problems on the day that it ceases taking itself so seriously.

To that end, POEE proposes the countergame of NONSENSE AS SALVATION. Salvation from an ugly and barbarous existence that is the result of taking order so seriously and so seriously fearing contrary orders and disorder, that GAMES are taken as more important than LIFE; rather than taking LIFE AS THE ART OF PLAYING GAMES.

To this end, we propose that man develop his innate love for disorder, and play with The Goddess Eris. And know that it is a joyful play, and that thereby CAN BE REVOKED THE CURSE OF GREYFACE.

If you can master nonsense as well as you have already learned to master sense, then each will expose the other for what it is: absurdity. From that moment of illumination, a man begins to be free regardless of his surroundings. He becomes free to play order games and change them at will. He becomes free to play disorder games just for the hell of it. He becomes free to play neither or both. And as the master of his own games, he plays without fear, and therefore without frustration, and therefore with good will in his soul and love in his being.

And when men become free then mankind will be free. May you be free of The Curse of Greyface. May the Goddess put twinkles in your eyes. May you have the knowledge of a sage, and the wisdom of a child. Hail Eris.

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T'AI ___ ___ ___ ___ ___ ___ _________ _________ _________

THUS ENDS PRINCIPIA DISCORDIA This being the 4th Edition, March 1970, San Francisco; a revision of the 3rd Edition of 500 copies, whomped together in Tampa 1969; which revised the 2nd Edition of 100 copies from Los Angeles 1969; which was a revision of "PRINCIPIA DISCORDIA or HOW THE WEST WAS LOST" published in New Orleans in 1965 in five copies, which were mostly lost.

If you think the PRINCIPIA is just a ha-ha, then go read it again.

(K) ALL RIGHTS REVERSED - Reprint what you like

Published by POEE Head Temple - San Francisco " On The Future Site of Beautiful San Andreas Canyon"

Office of My High Reverence Malaclypse the Younger KSC OPOVIG HIGH PRIEST POEE KALLISTI

THE LAST WORD The foregoing document was revealed to Mal-2 by the Goddess Herself through many consultations with Her within his Pineal Gland. It is guaranteed to be the Word of Goddess. However, it is only fair to state that Goddess doesn't always say the same thing to each listener, and that other Episkoposes are sometimes told quite different things in their Revelations, which are also the Word of Goddess. Consequently, if you prefer a Discordian Sect other than POEE, then none of these Truths are binding, and it is a rotten shame that you have read all the way down to the very last word.

DISCORDIAN SOCIETY Dedicated to an Advanced Understanding of the Paraphysical Manifestations of Everyday Chaos

DID YOU KNOW THAT YOU HAVE A LOPSIDED PINEAL GLAND?

Well, probably you do have one, and it's unfortunate because lopsided Pineal Glands have perverted the Free Spirit of Man, and subverted Life into a frustrating, unhappy and hopeless mess.

Fortunately, you have before you a handbook that will show you how to discover your salvation through ERIS, THE GODDESS OF CONFUSION. It will advise you how to balance your Pineal Gland and reach spiritual Illumination. And it will teach you how to turn your miserable mess into a 2960

beautiful, joyful, and splendid one.

POEE is a bridge from PISCES to AQUARIUS

the Words of the Illuminated Rated X... NATURALLY

Why are we Here ? SUPPRESSED KNOWLEDGE

Have you ever secretly HYGIENE wondered why the Great The Lord promised: "Therefore, Pyramid has five sides? - behold, I will bring evil upon counting the bottom? the house of Jeroboam and will cut off from Jeroboam him that GRAND OPERA pisseth against the wall..." "Wherefore my bowels shall sound -I Kings 14:10 (This like a harp for Moab, and mine unsanitary practice caused inner parts for Kirharesh." serious erosion of the mud -Isaiah 16:11 walls)

Face to fact with the mighty forces and elements of nature, the thoughtful man fearlessly contemplates his place in the great cosmic scheme. -><- POEE -><-

YES, I'd like to know the Five Simple Actions that will turn Me into a "Mental Wizard" in a Single Weekend.

Warning! Prolonged use in a darkened room may induce hallucinations or trigger undesired side effects. Should not be used in the presence of persons subject to epilepsy.

THIS MAY BE THE MOST IMPORTANT GUIDE IN YOUR LIFE!

-THE GODDESS ERIS PREVAILS-

SPECIAL AFTERWORD to the Loompanics Edition of PRINCIPIA DISCORDIA G.H. Hill, San Francisco, 1979 All Rites Reversed (K) Reprint What You Like

................................................................................ 2961

INTERVIEW WITH NORTON CABAL by Gypsie Skripto, Special Correspondent

It has been ten years since I net the mysterious Malaclypse the Younger. I was free lancing for the underground papers and went to POEE Hear Temple at 555 Battery Street to try for an interview.

I found him in the Temple PO Box busy wrapping up the new Fourth Edition of PRINCIPIA. He seemed impatient with me, insisting that he didn't have the time or inclination for foolish questions from reporters. Undaunted, I burst out with questions like whether he preferred Panama Red or Acapulco

Gold and how the fuck did we manage to fit inside of a tiny post office box and other things apropos a naive young semiliterate dropout hippy writer. He asked me if I wanted to drop mescaline and fuck all night and said he knew how to turn himself into a unicorn and there might be room for a tiny interview on the cover of the PRINCIPIA if I wanted to work for the GREATER POOP so I said sure, OK, I've never dropped mescaline in a post office box before.

It turned out I was among the last to see Malaclypse. As subsequent issues of GREATER POOP revealed, he was to disappear and POEE business was to be assumed by his students at Norton Cabal. Professor Ignotum P. Ignotius, Department of Comparative Realities, was assigned the Trust of the POEE Scruple and Rev. Dr. Occupant became Keeper of the Box. The newly published copies of PRINCIPIA were distributed by Mad Malik, Block Disorganizer, who had distribution contacts with the Aluminum Bavariati. Practical relations remained in the hands of concept artist G. Hill.

When the 1000 PRINCIPIAS were gone the GREATER POOP stopped publishing, Head Temple closed down and the Cabal just seemed to evaporate. Finally even the box was closed. But over the years I noticed that copies were still circulating, and that independent Discordian Cabal would oc- casionally pop out of nowhere (and still do ). And I would wonder what ever happened to Malaclypse.

When I read the ILLUMINATUS trilogy I resolved to again find and interview the denizens of Joshua Norton Cabal of the Discordian Society.

* * *

As I cabled over Nob to San Francisco's Station 'O' Post Office I couldn't help but wonder at Goddess' hand in assigning street addresses to Her outposts. Mal2 had told me that Good Lord Omar always filed everything under "O" for OUT OF FILE.

"Maya is marvelous" I was thinking when I rapped on the little metal door and was greeted warmly by a huge beard who introduced himself as Professor Ignotius. He ushered me into a spacious wood paneled and tapestry hung parlor where three others were laughing and passing around a wine jug. The sunny one in a tunic was the Reverend Doctor Occupant, the trim khaki and jeans was Mad Malik and the wine jug claimed to be Hill. I got the recorder on....

GYPSIE SKRIPTO [in response to a question]: ...1969 but only briefly. I guess I missed you guys.

MAD MALIK: No wonder, he was pretty much a one man show then. We were just 2962

his students and were usually off on errands. You worked for the POOP?

Gypsie: Well, for one night anyway. The interview is in the PRINCIPIA.

REV. DR. OCCUPANT: Malik was the only one he would ever let write for the POOP or get on the letterhead.

Gypsie: Did you [Malik] have higher authority than the others?

Malik: No, [but I was allowed to speak in the POOP] because [Malaclypse the Younger] hated politics. He was infuriated with Johnson and nixon over Viet Nam because it was turning the renaissance into a political revolution and was stealing his sacred thunder. So he trained me in Zenarchy, which he learned from Omar, and I was the official anarcho-pacifist for the Cabal. Also I was liaison to The Ancient Illuminated Seers of Bavaria, the Chicago Discordians. Later Omar activated the Hung Mung Cong Tong and ELF, on zenarchist principles, and also Operation Mindfuck. I was also into those. Though at the time I was masquerading in GREATER POOP as a created cabbage to throw off the FBI.

Gypsie [to Hill]: Since you wrote it, I take it you are an anarchist?

G.H. Hill: Since then I have given up anarchy. Too many rules-- hating the government and all that stuff.

IGNOTUM PER IGNOTIUS: It's like hating your own fantasies.

Malik: [Anarchy] is also standing up and proceeding forward, fantasy rule or not. The condition is the same.

Occupant: Brother needs some wine!

Malik: We have had this argument before, Reverend Doctor Brother. But wine before platitudes, fill it up.

Gypsie [to Hill]: And pacifism?

Hill: I'm not sure I ever was one. Mal2 was not, Malik was. Personally I accepted self defense yet I could never reconcile that with the ideal. I finally gave up on that one too. Actually I just gave up on idealism.

Ignotius: Idealism lives with rules. Realism lives with rocks.

Hill: Yeah. I get along better with rocks.

Malik: Mal2 once told me that pacifism was a dilemma. If everybody was a pacifist then everything would be perfect. But nobody is going to be a pacifist unless I am first. But if I am and somebody else is not, then I get screwed. He said that there were five choices under that circumstance. The first was napalming farmers and the second was executing your parents. The third was hypocrisy, the fourth was cowardice, and the fifth was to swallow the dilemma. Zenarchists are trained in dilemma swallowing.

Occupant: So are other Erisians, like POEE.

Ignotius: That is characteristic of the Discordian perspective.

Hill: But of course training contradicts Discordian principles. 2963

Malik: Oh so what. Contradictions are nothing to Discordians.

Occupant: Dilemma, Schilmemma. [to Gypsie]: What do you think of this, pretty ma'am? We don't get to hear your thoughts.

Gypsie: I'm reporting now, you talk.

Occupant: Later then?

Gypsie: Perhaps. Later.

Occupant: You are smiling.

Gypsie: Hey, guy, later. [to Hill]: Doesn't this leave you a little schizy?

Hill: It's OK, I'm half Gemini.

Gypsie: What's the other half?

Hill: Taurus. That makes me a stubborn schizy.

Ignotius: I'm a Whale.

Occupant: I choose Satyr.

Malik: Spirits don't have signs.

Hill: A character can have a sign if I want it so.

Occupant: Well I can have a sign if I want to and screw both of you.

Malik: Come on Greg, you just think that we are your characters....

Occupant: You were inhabited by Malaclypse the Younger. He caused you to create roles and those roles are being performed by us spirits.

Ignotius: A perfectly normal pagan relationship.

Hill: Well you can look at it like that if you want to, but I created Mal2 to my specifications just as I conceived all the rest of you.

Occupant: You didn't invent Eris. She caused you to think you created the spirit of Malaclypse.

Hill: Oh bull! Besides, I changed her so much the Greeks would never recognize her.

Occupant: That's what She wanted!

Ignotius: Deities change things around all the time.

Malik: What you don't realize is that a spirit has a self identity.

Hill: Nope. A spirit is a product of definition and the one who is doing the defining around here is me. Your identity is what I say it is. Just to prove it, I'm going to change your name.

SINISTER DEXTER: It's OK with me. Fate is fate. I never much liked "Mad 2964

Malik" anyway.

Ignotius: Besides people confused him with Joe Malik in ILLUMINATUS.

Dexter: I sort of enjoyed the confusion part.

Occupant: Doesn't prove anything anyway.

Gypsie: That name sounds familiar. Where is it from?

Hill: Its a name I came up with in the old days and never used it much. Its on page 38 of the PRINCIPIA referring to Vice President Spiro Agnew. I always thought I invented it but now it sounds like a Stan Freberg name now that I think about it. It may have stuck in my preconscious memory from early TV.

Gypsie: Can you use it without his permission?

Hill: If it is his? I don't know. I hope so. it means "left right" in Latin and is a perfect name for a libertarian anarchist. Actually in my kind of art the question of what can I use freely and what can I not is a very tricky problem.

Gypsie: How do you mean?

Hill: Well, take a collage for example. Like the early one on page 36 of the PRINCIPIA. Each little piece was extracted from some larger work created by some other artist and published and maybe copyrighted. I find them in newspapers and magazines mostly. Often from ads. With a collage you select and extract from your environment and then assemble into an original relationship.

The PRINCIPIA itself is a collage. A conceptual collage. All of it happens simultaneously. But visually it is a montage, passing through time, like a book does.

There is a lot of pirated stuff in the PRINCIPIA, especially in the margins. But also I sympathize with artists who must own and sell their works to earn a living. Art, like knowledge, should be free fodder for everyone. But it isn't It is perplexing.

Gypsie: Where did all the things in PRINCIPIA come from?

Hill: Well, a full answer would take another book in itself. Most of the writing credited to a name is a true person and almost always a different name means a different person. Most of the non-credited, you know, Malaclyps- e, text is mine although some things credited to either Mal2 or Omar were actually co-written and passed back and forth and rewritten by each of us. The marginalia, dingbats, and pasted in titles and heads and things came from wherever I found them--some of which is original but uncredited Discordian output, like the page head on 12 and other pages which is from a series of satiric memo pads from Our Peoples Underworld Cabal. All page layout is mine and some whole graphics like the Sacred Chao and the Hodge Podge Transformer are mine but mostly I just found stuff and integrated it. Mostly I did concept, say 50% of the writing, 10% of the graphics, all of the layout.

Gypsie: Specifically, what are some of the sources?

Hill: Weel, the poem on the front cover is by Walt Kelly and was spoken by 2965

one of his characters in Pogo. The government seals starting from page 1 are from a book of sample seals from the U.S. Government Printing Office. Western Union on page 6 got into the act because I used to be a teletype operator and had access to blank forms. Rubber stamps came from all over the place and some, like the apple on page 27, I carved myself. A few I ordered to my specification, like on page 1. The quote on the top of page 8 might be from Barnum, I'm not sure. The jumping man on page 12 is from an advertisement. I recognize the style--a popular commercial artist-- but I don't know his name. The Chinese on the page is a grocery ad, I think. The Norton money on page 14 is historic,plus my little additions. The apple on page 17,as well as the triangle on 23 and the Sacred Chao on 50 are, believe it or not, pasteups of mimeographs, from Seattle Cabal. That group produced the best damn mimeog- raphy I've ever seen. The Lick Here Box on page 23 is one of many tidbits making the rounds in alternative/underground newspapers in those days. Trip 5 page header on 29 was a chapter title in one of Tim Leary's books. The Knight on the bull with the TV antenna on his helmet on page 46 came from a very artistic magazine called Horseshit and put out by two brothers from Long Beach. I don't remember their names. Wonderful magazine.

Occupant: Eris told Mal2 what to use and where to find it.

Hill: Yeah, in a way that is right. That is why my name does not appear anywhere on the PRINCIPIA and why it was published with a broken copyright--Reprint What You Like. I knew I was taking liberties and didn't want my intentions to be misunderstood. It was an experiment and was intended to be an underground work and that involves a different set of ethics than commercial work.

Gypsie: There are no real names at all?

Hall: Oh, some. Camden Benares is a real name because he legally changed his original name to his Holy Name. Also, instead of using Mordecai Malignatus I used Bob Wilson's real name on page 12 because Werewolf Bridge was a work before Discordianism. And of course real people like Neils Bohr crop up in quotes.

Gypsie: What do you think about the PRINCIPIA now? Would you want to change it?

Hill: I consider it a successful work and I wouldn't want to change it. In some ways it is immature and I am not the same person I was 10 years ago, but it accomplished the objectives I set for myself and it has the effect I wanted it to have. There are a few errors though.

Gypsie: Like what?

Hill: Oh, I changed a quote from Tom Gnostic on page 61 and I don't think he ever did forgive me for it. He's right. Starbuck's Pebbles should have been preceded by the Myth of Starbuck which was being saved for something else and never got used. I should have used it when I had the chance. And then Eris did a neat little trick on me by having IBM make the Greek selectric typewriter element not coincide with all the characters on their keyboard. So the little "kallisti" that appears on the title page and lastly on the back cover came out "kallixti" and I was too dumb to know the difference.

Gypsie: Will there ever be a Fifth Edition?

Hill: There already is a Fifth Edition, by Mal2. It is a one page telegram 2966

that reduces everything to an infinite aum. I found it at Western Union where a machine got stuck and kicked out hundreds of pages of nothing but m's. He made it the Fifth Edition and then left.

Principia/Malaclypse was a very personal work for me and actually took 10 years to culminate. it was one single statement that included my adolescence in the 50's and my young adulthood in the 60's. When I finally had the paste-ups done I knew that I had finished it. That is why, quote, Malaclypse left. I knew it was finished. I didn't know exactly what it was, but it was done.

Occupant: See?

Gypsie: Earlier you said that you met your objectives. Just what were those objectives?

Hill: Well, that's hard to answer because it kept refining itself over the years. In 1969 I mainly though of myself as a cosmic clown and I set out to prove, by demonstration, that a deity can be anything at all.

In other words, people invent gods and not the other way around. Later I decided that I was doing some kind of conceptual art.

In the 50's my culture taught me that I was created by and for a deity, a specific male deity, and that all other deities are FALSE. Yet my growing experience showed me that any deity is true in some sense and false in some other sense. So I set out to do what my society told me is impossible--make a real religion from a patently absurd deity.

In the 50's a female deity was blasphemy. In the 70's a humorous deity is still considered impossible, ridiculous, and blasphemous. As far as I'm concerned, I have proven my point. Eris is a real deity and even though I don't promote Erisianism as a serious religion....

Occupant: I do!

Dexter: You speak for yourself.

Ignotius: Here, here.

Hill: ...I do point out that it makes just as much sense from its own perspective as all the others do from each of their own perspectives.

Occupant: I think paganism is a valid spiritual path. I encourage Erisianism because it makes fun of itself. i think this is healthy.

Ignotius: If you can live rewardingly with Goddess Eris you can live with any deity, including none at all.

Dexter: I don't much go for the worship business but I argee with Occupant about the spirit of the thing. We live in a time of turmoil, the whole planet is in a state of change. If we, as a species, cower from the confusion then we die with the dying. This is revolution.

Ignotius: I am an athiest myself. There is no Greg Hill.

[laughter]

2967

Gypsie [to Hill] : What do you think of ILLUMINATUS?

Hill: Oh, I love it. I was finishing PRINCIPIA when Shea and Wilson were working on ILLUMINATUS. It took Dell five years to publish it...maybe that is significant. The 1969 Discordian Society was a mail network between independent writers of various kinds. Norton Cabal was just me and my characters and I used the other Cabals as sort of a laboratory. In return other Discordians would bounce their stuff off of me. We would toss in ideas and anybody could take anything out. It was a concept stew. The exchanging of ideas and techniques broadened and encouraged all of us.

I like ILLUMINATUS for the surrealism. A very effective method of writing.

Ignotius: I got misquoted. Worse, I wasn't even in that scene and if I had been then I would have said something else.

Dexter [to Ignotius]: That was me in that scene.

Ignotius: Oh, is that what that was?

Dexter: He got our names mixed up.

Hill: He got mixed up about me too, in COSMIC TRIGGER. Bob says that when Oswald was buying the assassination rifle, my girlfriend was printing the first edition of PRINCIPIA on Jim Garrison's Xerox. It wasn't my girlfriend, it was Kerry's; it wasn't the FIRST ED PRINCIPIA, it was some earlier Discordian thought; it wasn't Garrison's Xerox, it was his mimeograph; and it wasn't just before Kennedy was shot but a couple of years before that.*

The FIRST ED PRINCIPIA, by the way, was reproduced at Xerox Corp when xerography was a new technology Gypsie. Which was my second New Orleans trip in 1965. I worked for a guy on Bourbon Street who was a Xerox salesman by day.

Dexter: I think that George Dorn took too much guff from Hagbard. If someone pulls a weapon on me, I'm more inclined to either leave or kill the sonofabitch.

Occupant: You are supposed to be a pacifist.

Dexter: I'm speaking figuratively of course. I'll tell you more tomorrow.

Gypsie [to Hill]: Did you really translate erotic Etruscan poetry?

Hill: Sure, but I used a pen name. I signed it "Robert Anton Wilson".

[A quick rap is heard on the door]

Gypsie: I have only one question left...

Dexter: I'll get it.

Gypsie: ...what I really want to know is how can we all fit inside of a tiny little post office box?

Dexter [to Gypsie]:It's a telegram for you, from Mal2.

Gypsie: To me? 2968

[Paper tearing] Gypsie [reading]: "If I told everybody how they could live inside of a post office box then everybody would stop paying landlords and go live inside their post office boxes. It would collapse the building! Can you imagine, post offices collapsing all over the country, the hemisphere, the PLANET! The whole world's communication system would be destroyed. No,no, I must not say. I dare not!

------------- * I checked this further with Mr. Thornley. He says that the woman in question was not his girlfriend, she was just a friend, and it wasn't a couple of years before Kennedy was shot but had to be a couple of years after (but before Garrison investigated Thornley). --GS

................................................................................ 2969

---

RITE OF HANDFASTING

Joy and Tom Williams April 16, 1994 ce

MUSIC : Beltane Wedding Dance by Gwidion. -- While Circle forms, those entering are smudged by ASSISTANTS standing on both sides of SOUTH side of circle.

HP and/or HPS: explain for non-Pagans the idea of Handfasting, why a circle instead of pews, etc.

CIRCLE CASTING (HPS casts circle followed by FLOWER MAIDEN strewing petals): We cast the circle of ancient lore; Waves upon a timeless shore. With no begninning, nor an end; It always knows a foe from friend. Oroboros, of legends old; Rings of power, forged in gold. Circle of Life, ring of stones; Cycle of creation, birth to bones. A ring around the silv'ry Moon; We cast you now, o ancient rune! QUARTERS: (CRYSTAL BEARER takes crystal from altar and gives it to the EAST quarter caller. Caller invokes power holding up CRYSTAL. When done, the caller hands CRYSTAL back to bearer who takes it to the next quarter. After NORTH, bearer places CRYSTAL back on altar.)

EAST: I call the Eastern powers of air, You whose breath of life we share, Bring understanding, kindness, care, And loving words, both clear and fair, Come bless this day our rite of love, As below then so above.

SOUTH: I call the Southern powers of fire, Whose light doth stir the poet's lyre, With love's bright spark our hearts inspire, Bring passion's flame, bring sweet desire, Come bless this day our rite of love, As below then so above.

WEST: Oh powers of the Western sea, Oh water's flowing unity, Bring feeling, warmth and empathy, That all our lives may blessed be, Come bless this day our rite of love, As below then so above.

2970

NORTH: Oh Northern powers of living Earth, Charge our souls from death to birth, On solid ground of rock and loam, Bring forth our food and build our home, Come bless this day our rite of love, As below then so above. GODDESS INVOCATION (HP)

Laughter-loving Aphrodite! Venus Amathusia! Come to me with laughing breast, Come on waves with golden crest, Come with doves and golden light, Drawn by swans and sparrows bright. Alight! Alight! I am thy man, I am thy mate! Receive me til our storm abate! Thy green glades echo with my calls, Come to me from emerald halls, Flanked by maidens winding there, Rose and mytle in thy golden hair, Come to me! to me! to me! And mate with me upon the grass, Laughing, lusty, oh ravishing lass! Our bodies arch and strain and twine, I am thine and thou art mine! Come from heavens of azure hue, Ocean born and ever new, Pulsing, laughing, yearning straining, Pleasure, lust, all life containing, Race with me through glades of green, Exalting, loving, oh rapturous queen! To me! to me! Oh come to me! And enter, merge, enfold, unite! Suffuse desire with golden light! Never sated in eons of time, I am thine and thou art mine! GOD INVOCATION (HPS) Oh horned one, goat-foot, Great God Pan! Come to me with eyes of fire, And with thy pipes awake desire, Come with wild and lustful grin, Herald of your flame within, Io Pan! Io Pan! Io Pan, Pan, Pan! Shout to me from scented wood, The call of all that's wild and good, Come to me with shaggy thighs, And let the hills return our cries, Come with satyrs bearing wine, I am thine and thou art mine! Come with joyous lusty laugh, Come with swollen ruddy staff, Race with me thorugh halls of green, Thou art my God and I your Queen, 2971

And spend with me a tender hour, Making love within my bower, To me! To me! Oh come to me! And come oh God of stream and wood, Oh God of life and all that's good, Never sated in eons of time, I am thine and thou art mine!

HPS: And by your rites of sacred marriage I inoke ye: Shiva and Parvati Jove and Juno Dagda and Boyne Odin and Freya

HP: And by your sacred rites of marriage I invoke ye: Persephone and Hades Nuit and Geb Rhiannon and Pwyll Ishtar and Tammuz

HP & HPS: Blessed Be!

ALL: Blessed Be HP: Our work today is a happy one. We are gathered in the presence of the deities of the fruitful trees, the flowing waters, the warming sun and the siging air, and in the sight of the Goddes of our Blessed Earth to celebrate the joining of our two dear friends Joy and Tom, in union by the fasting of their hands by ancient rite.

HPS (holding up CORD): This is the cord of handfasting. It will tie Tom and Joy together with bonds of love. For such bonds to be strong they need support -- the support of the lovers themselves, the support of the Gods and the support of a community of family and friends. we ask now that each of you give your support, letting it flow as loving strength into the cord as it is passed around the circle.

ALL SING: Love is a River (as CORD is passed around circle)

HPs (to assistants): Now open the circle, cut wide the gate, for two are coming who would be made one!

ASSISTANTS: (Open gate at SOUTH and stand at each side as couple enters..They then take BROOM from altar and lay it across the gate, remaining there with the circle joined together again.)

(HP: Rings bell three times. Processional, Spring Strathsprey by Gwydion, vocal)

(Couple walk hand-in-hand deosil around the inside of the circle. After a 2972

full turn around the circle, GROOM stops in the WEST while BRIDE continues on around to the EAST, at which point they both approach the altar from opposite directions.)

(Music ends when all are in place, or the song is ended.) HPS: Brothers and sisters, the Bride comes from the heart of the dawn, and the Bridegroom from the sunset. There is a wedding in the valley; a day too vast for recording! There is magic to be done here; the magic of Love!

HP: You have come together in this sacred grove to stand in the presence of our Lady of Love and our Lord of Lust, that they may bestow upon you their bountiful blessings of everlasting love and devotion through the sacred rite of handfasting. This is a bond not to be entered into lightly, but with seriousness, reverence, and joy.

HPS: Is it your intention, Tom, to be wed to Joy in the sight of the gods and of these people? to be tied to her in giving, in dreams, and in intentions, and to vow to her your love and commitment?

GROOM: (answers)

HPS: Have you considered the gavity of your commitment?

GROOM: (answers)

HPs: Have you considered the levity of your commitment?

GROOM: (answers)

HP: Is it your intention, Joy, to be wed to Tom in the sight of the Gods and of these people? to be tied to him in giving, in dreams, and in intentions, and to vow to her your love and commitment?

BRIDE: (answers)

HP: Have you considered the gavity of your commitment?

BRIDE: (answers)

HP: Have you considered the levity of your commitment?

BRIDE: (answers) ................................................................................ 2973

HPS (facing BRIDE and holding up PENTACLE): Joy, Thou shalt be the star that rises from the twilight sea Thou shalt bring a man dreams to rule his destiny Thou shalt bring the moon-tides to the soul of a man The tides that flow and ebb, and flow again, The magic that moves in the moon and the sea; These are thy secret, and they belong to thee. Thou art the Eternal Woman, thou art She, The tides of all men's souls belong to thee. Danu in heaven, on Earth, Persephone, Diana of the Moon and Hecate, Veiled Isis, Aphrodite from the sea, All these thou art, and they are seen in thee.

HP (facing GROOM and holding WAND): Tom, All wild creatures hear thy call upon the haunted wind. Within thy soul the Horned One returns to Earth again. Together you shall manifest the magick of the man And falcons soar from out the sky to perch upon thy hand. The serpent's wisdom thou shalt learn from tip of forked tongue. The fleetness of the white stag's flight in starlight or in sun. Lord of Light and Lord of Shadow; keeper of the key Which unlocks the door of dreams, whereby men come to thee. Cernunnos, Tammuz, Horus, Pan; by name we set thee free! 0, Shepherd of the wild woodland, may thou be one with he!

(HP turns to HPS holding WAND. HPS picks up CHALICE and ATHAME; anoints with water, touches to flower petals; censes; then places over WAND. The HP & HPS hold WAND aloft between them.) HPS: Above you are the stars, below you are the stones. As time passes, remember... Like a star should your love be constant, Like the earth should your love be firm. Possess one another, yet be understanding. Have patience each with the other, For storms will come, but they will go quickly. Be free in giving of affection and of warmth; Make love often, and be sensuous to one another. Have no fear, and let not the ways or words of the unenlightened give you unease. For the old gods are with you, Now and always!

HP (holding wand): Is it your wish, Joy, to become one with this man?

BRIDE: (answers)

HP: Then give him your vow.

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BRIDE: I, Joy wed you, Tom and pledge to build with you a place of love, nourishment and happiness within our hearts and within our home.

I pledge you love, honor and trust. love, both soft and tender and love suffused with passion and playfulness; love which will honor your inner deity, endure hardship and nurture honesty, trust and devotion.

I pledge to support and cherish your growth in the human adventure; to explore with you the wonders of life; to hold you in my love when you are ill or sad and to nurture your healing, growth, development and actualization. As you evolve so shall I for we are as one and reflect one another.

I promise to create a home with you that shall be a haven for us both, a place of welcome for family, friends and lovers and a place of comfort in times of sorrow. I promise to love, honor, protect and nourish you as long as we both shall live

HPS: Is it your wish, Tom, to become one with this woman?

GROOM: (answers)

HPS: Then give her your vow.

GROOM : I, Tom wed you, Joy and pledge to build with you a place of love, nourishment and happiness within our hearts and within our home.

I pledge you love, honor and trust. love, both soft and tender and love suffused with passion and playfulness; love which will honor your inner deity, endure hardship and nurture honesty, trust and devotion.

I pledge to support and cherish your growth in the human adventure; to explore with you the wonders of life; to hold you in my love when you are ill or sad and to nurture your healing, growth, development and actualization. As you evolve so shall I for we are as one and reflect one another.

I promise to create a home with you that shall be a haven for us both, a place of welcome for family, friends and lovers, and a place of comfort in times of sorrow. I promise to love, honor, protect and nourish you as long as we both shall live.

HP: Does any say nay?

GROOM: Then we are happy, but we would yet ask the blessing of the May Queen on our union.

BRIDE: 2975

Oh Queen of the May, we ask your blessing on our union and on our connection with this land which is our home upon the Earth.

MAY QUEEN: As you marry, take my blessing and the blessing of our Mother Earth that you may live long within Her breast and flourish in Her abundance. (Takes cord from the altar and hands it to HP and HPS) I bid you bind them in love with my blessing,

HP & HPS (tying the hands of bride and groom together with the cord): This day you marry your friend, the one you love, laugh with, live for, dream with.

HP (handing ATHAME to GROOM): This knife is for the troubles that lie ahead.

HPS (handing CHALICE to BRIDE): This cup is for the love that conquers them.

GROOM (holding up ATHAME): I bring the energy of yang, active, bright, logical and hard. I bid you blend these energies with yours to make us whole and keep this token on the altar of our love.

BRIDE (holding up CHALICE): I bring the energy of yin, dark, intuitive, flowing and soft. I bid you blend these energies with yours and make us whole and keep this token on the altar of our love.

(GROOM dips ATHAME into CHALICE)

HP: Yin and yang, male and female, light and dark. neither may stand alone, but out of their eternal interplay the universe is born. So it is above and so it is here below.

HP: Now share you the water of life, the blood of the sacred Goddess our Mother Earth, water that binds us and all living things to her body.

(BRIDE and GROOM share water and kiss)

HP: Out of the billions of the Earth, these two have come, have looked into each other's eyes, and are now made one. Their ways have converged and shall now be together. In our deepest being we hope that their path may be pleasant and the sky fair where they reside. But if trouble comes, as it can surely come to all, may the pressure of the trial only bring them more closely together. With clasped hands and united hearts, may they bear life's sorrows together and share life's joys together.

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(BRIDE pours libation and speaks however she is moved, then hands CHALICE to GROOM, who sips, libates and passes cup to HPS, who sips, libates and passes CHALICE to HP. COUPLE then moves around the circle

deosil greeting guests while chant is sung: I am the Heart and the Soul of Creation, then return to altar.)

HPS (gives Navajo Wedding Blessing): Now you will feel no rain, for each of you will be the shelter to the other. Now you will feel no cold, for each of you shall be the warmth to the other. Now there is no more loneliness for you. Now there is no more loneliness. Now you are two bodies, but there is only one life before you. Go now to your dwelling place to enter into the days of your togetherness. And may your days be good and long upon this Earth.

(GROOM thanks guests and invites them to the feast.)

(ASSISTANTS open the gate in SOUTH where the BROOM has been lying and hold the broom a LITTLE off the ground. HP and HPS: lead the chant: JUMP THE BROOM! as COUPLE runs around the circle and jumps the BROOM on the way out.)

HP & HPS (Stand on opposite sides of altar, raising arms): We thank you Gods and Goddesses of the Sacred Marriage for attending and blessing this, our rite of life and love. We bid you now, Hail and Farewell!

ALL: Hail and Farewell!

HP: Oh mighty Lord of life and death, whose hooves dance upon the altrar of Time and whose pipes play the song of Never-Ending, we thank You for Your blessing and bid You now Hail and Farewell!

ALL: Hail and Farewell!

HPS: Oh gracious Goddess, Queen of love and birth whose body is the green and flowering Earth and the dust at whose feet are the stars of heaven, we thank You for Your blessing and bid You now Hail and Farewell!

QUARTER CALLERS: We thank you now, oh powers of Earth (Water, Fire, Air)

HPS: All from air into air, let the misty curtain part. All is ended, all is done What has been must now be gone! What is done by ancient art Must merry meet and merry part! AND MERRY MEET AGAIN!

Well, there it is. It was beautiful. And so smooth. Hope you all enjoyed it. Tom wrote the invocation to Pan and Aphrodite. If you want 2977

to use it though would expect people to ask permission to use it, since it is copyright protected in the Green Egg.

Anyway, this is a guide, and it is OUR h-fasting. People can use it as a guide, but it is much more magickal if you create your own.

Thou art Goddess!

Joy Williams -- ................................................................................ 2978

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SHADOW WEAVER GROVE ADF BELTANE RITUAL 5/5/1990

This is a transcription of the original planned ritual for Beltane forthe Shadow Weaver Grove, transcribed with permission by Joseph Tellerof the Wonderland BBS 508-663-6220 WWIVNet Node 5803 for distributionto the Pagan Community at large. Shadow Weaver Grove can also bewritten to via Surface mail at : PO Box 5451, Billerica MA 01821.Distribution for non-commercial use of this document is granted, solong as the wording and information contained herein remains unchangedin the process of distribution. ___________________________________________________________________________ I. Starting the Ritual A) Processional : (starting Chant {Ku-Wa-Te}) To enter the circle each person must pass through four "gates" representing each of the Three Worlds (Land, Sea & Sky) and Fire. Each person steps to the first Gate Keeper and is asked: "What do you ask of the Gate of Earth (Sea) (Air)?" AN answer is given or left unspoken, and the person is marked by the Guardian (with mud, water and brush of a feather) and proceeds to the next Gate and is questioned again. The Guardian of the last Gate, Fire, smudges the person before they enter the circle. When everyone is in the circle, the chant continues ("Ku-Wa-Te") as the Gatekeepers come into the circle and prepare themselves. B) Statement of Purpose : We are here tonight to honor the Goddess Danu, called the Earth-mother and to honor the God Belemos, Called the Sun King. We honor them and ask them to bless us and rekindle the warmth of the world. C) Centering Meditation: Group meditation and collective consciousness: All present are brought together with a group meditation, to form a "group-mind"; to help everyone center and bring themselves together to work in accord. D) Earth Mother Invocation : Oh Earth-Mother We praise thee That seed springeth That flower openeth That grass groweth We praise thee For winds that whisper Through the shining Birch Through the lively Pines Through the mighty Oak We praise thee For all things Oh Earth-Mother who gives lifeII.

The Active Ritual

Invocation of Ogma the Gate Keeper or Mannanon in English: (Visualization is a triangle shaped iris opening)

Gate Keeper of Fire: O Ogma, Lord of the Gates, Lord of Knowledge, open the ways for us O Mannanon, master of the realm beyond the seas, grant us passage to your kingdom. O great God of knowledge, we wish to walk your roads. Reveal to us your teachings, reveal to us the safe path. Come wash the nighttime clean; Come Close the gap of darkness in between. We praise you for the brightness of your power. 2979

We praise you for the gift of knowledge. Guide us to the place we seek. Walk with us Ogma! Walk with us Mannanon!

CHANT: We invoke thee Ogma, opener of every Gate We invoke Mannanon, opener of every Gate. You shall reach us, You shall teach us and reveal our fate. You shall reach us, You shall teach us and reveal our fate. B) Consecration of the Waters: [After each cup is consecrated it is passed around the members of the circle so that each may drink from it. When the cup returns to the start the remaining liquid is spilled unto the Earth or into the fire. Contents may be spring water, or an alcholic brew if alcohol it is preferred to have been brewed by a member of the Grove.]

Druid of the Gate of Land: Spirits of nature, of the trees and rocks, of the animals and Earth, give us your favor and your companionship, share with us the bond of spirit and of life on Earth. Remember us and speak to us in our hearts. Give us your teachings and laughter, become one amoung us here tonight, Consecrate these waters. Behold the Waters of Life! {All Chant "Fur and Feather"}

Druid of the Gate of Sea: Ancestors of Long ago, be with us, give us your favor and your wisdom, share with us the bond of kinship and of life upon Earth. Remember us and speak to us in our hearts. Give us your knowledge and your blessing, become one with us here tonight; Consecrate these waters. Behold The Waters of Life! {All Chant "Blood of the Ancients")

Druid of the Gate of Sky: Gods and Goddesses, be with us, give us your favor and blessings, share with us the bonding essance and our existence upon your sphere of life. Remember us and speak to us in our hearts. give us your strength and your peace, become one amoung us here tonight. Consecrate these waters. Behold the Waters of Life! {All Chant "Mother I feel you"} C) Individual Offerings and prayers: At this point, all present that wish to may make an offering or offer prayers. If anyone has an offering or a prayer they would like to make they step forward and do so, individual offerings to particular patrons or spirit helpers are done at this time. D) Sacrifice with the Willow Branch: Gate keeper of fire makes a final offering of a willow branch, to send the energy to the deities of the occasion. It is sacrificed into the central bonfire. Gate Keeper of Fire: Our praise goes up with thee on the wings of eagles; our voices are carried up to thee on the shoulders of the wonds. hear now O Belemos, O Danu, we pray thee, as we offer up this sacrifice of life. Accept it we pray thee, and cleanse our hearts, giving to us of your peace and life. E) Divination : A scrying is done with crystal/flame, to find if the gods have accepted our prayers and will be with us. If the omen is bad, offerings are made again. If they are rejected thrice, the circle is broken immediately and the ritual ended. F) The Fourth Consecration: Here the wards are set to protect us during the magic working. 2980

Druid #1 (Fire): We greet you, Brother Wabun, Golden Eagle of the East. We ask that you watch over us this night, and share with us your wisdom, Let your keen vision guide us over the obstacles before us. We greet you, Brother Shawnodese, Guardian of the South, great Coyote. We ask that you walk with us this night, and guide us as we walk this path of learning. We greet you, Waboose, White Buffalo Woman of the North, Grace us with your company, and walk with us night as we seek the wisdom that surrounds us. We greet you, brother Mudjekeewis, Great Bear of the West. Walk with us this night and aid us in our journey to wisdom. At this time, would each of you please meditate on your personal needs and desires. G) Induction of Receptivity : (Litany of the Waters) [D1 can be Guardian of Fire, D2 can be the Group response. If the group doesn't know the responses one of the other guardians should lead them into them] D1: Of what does the Earth-Mother give, that we may know of the continual flow and renewal of life? D2: The waters of Life. D1: From whence do these waters flow? D2: From the bosom of the Earth-Mother,the ever changing All-Mother D1: And how do we honor this gift that causes life? D2: By partaking of the waters of life. D1: Has the Earth-Mother given forth her bounty? D2: She has D1: Then give me the waters!

Final consecration and sharing: A fourth cup is consecrated. O Belemos, O Danu, hear us and answer us! Hallow these waters! We your children have praised you, and now we ask from you healing, blessing, power and inspiration...Behold the waters of life! {Passing chant: "Ku-Wa-Te"}

III. The Work of The Circle A) The Magic Working: Tonight we pray for the prosperity of all those here. May our fortunes increase, may the Goddess and God smail on our endeavors and bring us good luck in all that we do. We ask that you bless these small tokens of our wishes, and grant us the success that we ask for. {Here a small basket with a crystal and appropriate symbols of general prosperity were passed around so that all might add energy to it} B) Affirmation of Success: D1: Belemos and Danu have Blessed us! D2: Every time we invoke them, they become stronger and more alert to the needs of their people. D1: With joy in our hearts let us return to the realm of mortals to do the will of the Gods and our own. D2: Yet, before we leave, we must give thanks to those whome we have invited here today.

IV. Closing: A) Thanking and closing of the Quaters: We thank you, Brother Wabun, Golden Eagle of the East. You have watched over us this night, and shared with us your wisdom, Your keen vision has shown us the ostacles before us. We ask you, go in peace, as you came in peace. So we may walk together again. We thank you, Brother Shawnodese, Guardian of the South, great Coyote. Once again your lessons have helped us, and shown us the truth in ourselves. We ask you, go in peace, as you came in 2981

peace, So we may walk together again. We thank you, Waboose, White Buffalo of the North. You have graced us with your company, and walked with us this night. You have helped us see the wisdom that surrounds us. We ask you, go in peace, as you came in peace. So we may walk together again. We thank you Brother Mudjekeewis, Great Bear of the West. You have shown us your power and kept us safe in our journey to wisdom. We ask you, go in peace, as you came in peace, so we may walk together again. B) Thanking of the Gods and Goddess: Gods and Goddesses of the old times, spirits of the old times and of this place, people of the old times and of our ancestors, our kindred we thank you. C) Closing the Gate: Gate Keeper of Fire : O Ogma, Lord of the Gates, Lord of KNowledge, we thank you. O Mhannon, we thank you. Now let the Gates between the Worlds be closed! D) Return from the group-mind, grounding and centering. Reverse the Tree Meditation.

Relaxing of the Grove's Wards. Libation: D1: To thee we retrun this portion of thy bounty, O Danu our Mother, even as we must someday return unto thee. D2: We have finished this ceremony. D1: So be it! ALL: Biodh se! ___________________________________________________________________________ CHANTS USED DURING RITUAL: {Ku-Wa-Te} Ku-Wa-Te Lay-no Lay-no Ma-ho-teHi-ano, Hi-ano, Hi-anoKu-Wa-Te Lay-no Ma-ho-teHi-ano, Hi-ano, Hi-ano We are one with the infinite sun Forever, Forever, ForeverWe are one with the Infinite Sun Forever, Forever, Forever.

{Mother Nature Waits} Mother Earth provides Mother Earth Provides Mother Earth Provides all for us to surviveMother Earth Provides Mother Nature Waits Mother Nature Waits Beca- use life never ends, she always begins again Mother Nature waits. {Hoof and Horn} Hoof and horn, Hoof and hornAll that dies shall be reborn.Corn and Grain, corn and grainAll that falls shall rise again.

{Blood of the Ancients} It's the blood of the AncientsThat runs through our veinsAnd the forms pass,But the Circle of life remains.

{Fur and Feather} Fur and Feather and scale and skin Different without but the same within Great of body but one of soul Through all creatures are the Gods made Whole

{Mother I feel You} Mother I feel you under my feet Mother I feel your heart beat Mother I feel your heart beat Father I see you where the eagle flies Spirit gonna carry me higher and higher Spirit gonna carry me higher and higher ________________________________________________________________________ ................................................................................ 2982

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BRIGIT OF THE CELTS ------------------- Brigit was one of the great Triple Goddesses of the Celtic people. She appeared as Brigit to the Irish, Brigantia in Northern England, Bride in Scotland, and Brigandu in Brittany. Many legends are told about Brigit. Some say that there are three Brigits : one sister in charge of poetry and inspiration who invented the Ogham alphabet, one in charge of healing and midwifery, and the third in charge of the hearth fire, smithies and other crafts. This catually indicates the seperate aspects of her Threefold nature and is a neat division of labor for a hard-working goddess. Brigit was probably originally a Sun Goddess, and a charming story of her birth is that she was born at sunrise and a tower of flame burst from the forehead of the new born Goddess that reached from Earth to Heaven. It was likely She who inspired the line in the famous Song of Amergin: "I am a fire in the head." Her penchant for smithcraft led to her association by the Romans with Minerva/Athena. As a warrior Goddess, She favored the use of the spear or the arrow. Indeed, various interpetations of her name exist including, "Bright Arrow," "The Bright One," "the Powerful One" and "The High One," depending upon the region and the dialect. As a Goddess of herbalism, midwifery and healing She was in charge of Water as well as Fire. I don't beleive that anyone has ever counted all teh vast number of sacred wells and springs named after or dedicated to this Goddess. A story is told of how two lepers came to one of her sacred springs for healing and She instructed one Leper to wash the other. The skin of the freshly bathed man was cleansed of the disease and Brigit told the man who was healed to wash the man who had bathed him so that both men would be whole. The man who was healed was now too disgusted to touch the other Leper and would have left him, but Brigit herself washed the leper and struck down the other arrogant fellow with leperousy once more before he could leave. Offerings to the watery Brigit were cast into the well in the form of coins or, even more ancient, brass or gold rings. Other sacrifices were offered where three streams came together. Her cauldron of Inspiration connected her watery healing aspect with her fiery poetic aspect. Brigit is clearly the best example of the survival of a Goddess into Christian times. She was cannonized by the Catholic church as St. Brigit and various origins are given to this saint. The most popular folktale is that She was midwife to the Virgin Mary, and thus was always inviked by women in labor. The more official story was that She was a Druid's daughter who predicted the coming of Christianity and then was baptised by St. Patrick. She became a nun and later an abbess who founded the Abbey at Kildare. The Christian Brigit was said to have had the power to appoint the bishops of her area, a strange role for an abbess, made stranger by her requirement that her bishops also be practicing goldsmiths. Actually, the Goddess Brigit had always kept a shrine at Kildare, Ireland, with a perpetual flame tended by nineteen virgin priestesses called Daughters of the Flame. No male was ever allowed to come near it; nor did those women ever consort with men. Even their food and other supplies were brought to them by women of the nearby village. When Catholicism took over in Ireland, the shrine became a convent and the priestesses became nuns but the same traditions were held and the eternal flame was kept burning. Their tradition was that each day a different priestess/nun was in charge of the sacred fire and on the 20th day of each cycle, teh fire was miraculously tended 2983

by Brigit Herself. There into the 18th century, the ancient song was sung to her : "Brigit, excellant woman, sudden flame, may the bright fiery sun take us to the lasting kingdom." For over a thousand years, the sacred flame was tended by nuns, and no one knows how long before that it had been tended by the priestesses. In 1220 CE, a Bishop became angered by the no-males policy of the Abbey of St. Brigit of Kildare. He insisted that nuns were subordinate to priests and therefore must open their abbey and submit themselves to inspection by a priest. When they refused and asked for another Abbess or other female official to perform any inspections, the Bishop was incensed. He admonished them to obediance and then decreed that teh keeping of the eternal flame was a Pagan custom and 6rdered the sacred flame to be extinguished. Even then, She remained the most poular Irish saint along with Patrick. In the 1960's, under Vatican II modernization, it was declared that there was insufficient proof of Brigit's sanctity or even of her historical existance, and so teh Church's gradual pogrom against Brigit was successful at last and She was thus decanonized. It is very difficult to obtain images or even holy cards of ST. Brigit outside of Ireland anymore. Her festival is held on Febuary 1st or 2nd. It corresponds to the ancient Celtic fire festival of Imbolc or Oimelc which celebrated the birthing and freshening of sheep and goats (it really is a Feast of Milk). This festival was Christianized as Candlemas or Lady Day and Her Feast day, La Feill Bhride, was attended by tremendous local celebration and elaborate rituals. Her festival is also called Brigit. Brigit (the Goddess and the Festival) represents the stirring of life again after the dead months of the winter, and her special blessings are called forth at this time. Since She was booted out of teh Church for being Pagan, it is incumbant upon us Pagans to restore Her worship to its former glory especially those of us of Celtic ancestory. Here is an ancient rite to invite Brigit into your home at the time of her Holiday: Clean your hearth thoroughly in teh morning and lay a fire without kindling it, then make yourself a "Bed for Brigid" and place it near the hearth. The bed can be a small basket with covers and tiny pillow added as plain or fancy as you like. If you have no hearth, you can use the stove and put the bed behind it. Then at sundown light a candle rubbed with rosemary oil and invite Brigit into your home and into er bed; use the candle to kindle your hearthfire if possible. Make your own poem to invite Her or use the ancient song mentioned earlier. Let the candle burn at least all night in a safe place. You might even want to begin the custom of keeping the eternal flame; it is a popular custom in some magickal and Wiccan traditions. AFter all, it's up to us now to keep the spirit of Brigit alive and well for the next thousand years at least!!!

Brigid is not really a Celtic Mother Goddess. She is generally considered a Goddess of fire/smithcraft, of poetry and of healing. One of her roles is as midwife, but although she has a son, she is not usually seen as a mother.

I don't know any books that deal specifically with Brighidh, but please look for a book called "Celtic Mythology" by Proinsias MacCana and for "Gods and Heroes of the Celts" by Marie Lousie Sjoestadt for more information about Celtic deities. They are both VERY good sources.

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Brighidh is a Goddess of healing, smithcraft and poetry, brewer of mead and ale, a lawgiver, a midwife, supposedly daughter of the Daghda, mother of the poet Cairbre, and of the Gods Brian, Iuchar and Iucharba. She was transformed into a Christian Saint and became the foster mother of Christ. Some sources say that the healer/smith/poet were embodied in one Goddess, other sources claim that she was three sisters, all named Brighidh.

Her holy day falls (on our calendar) on February 2nd (I wonder if She likes groundhogs...) called Imbolc, Oimelc or Lady Day. Candles are blessed that day in the Catholic churches.

By: Ido To: Teakan Re: Somethnig about Brighid:

Brigit/Brigid/Bride was the daughter of Dagda. She was the proctector of the poets, the forge and the healing persons. Her son Ruadan, which she had with Bres, was killed by Goibnui. For her died son she sounds the first kenning of Eireland. She also was put into the cult and the person of Brigit from Kildare, which made the first female parish after Christianity falls into Eireland. The convent of Kildare has had a neverending fire, which was protected by the sisters of the parish. The saint Brigit is the second patron saint of Eireland. within the scottish tradition Brigit belongs together with the time of the year "Season of the lambs" and the comming of spring. Brigit overcomes the control of the Cailleach Bheur. ................................................................................ 2985

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THE FINER POINTS OF RITUAL: A Comparative Approach to Liturgical History, Theology and Design ======================================= A Heartland Pagan Festival Keynote Address by Mike Nichols

Participants: Morning Glory Zell Otter Zell Rhiannon Bennett Carolyn Clark Eldoreth Grey Squirrel Anahita Morwen Chris Dix other audience members not identified

[NOTE: This transcription was made from an audio tape dub of a videorecording of the event. The microphone placement made some of the comments from the audience unintelligible, and those sections were omitted. In some cases, the comments were picked up but it was impossible to identify the speaker. Because of the lack of visual cues, it is also possible that some of the speakers are incorrectly identified. To improve readability, some very minor editing was done.]

Rhiannon: I'd like to introduce someone whom we are really proud to have in our community. He has been involved in Witchcraft -- in teaching free Witchcraft classes -- for over eighteen years now. He is also a teacher of parapsychology at the University of Missouri at Kansas City. He owns the Magick Lantern, which is our occult bookstore here in town -- the ONLY occult bookstore we actually have here in town. He's very instrumental in introducing people to Wicca through his classes -- over 6,000 people! Granted all of them didn't decide to stay with us, which is fine. But think how many myths that helped shatter, and helped to make us a valid religion in some people's eyes. And a lot of times, that's what we need. Every time I say something about a particular speaker, people say "Well, what has he written? What has she written?" Books are really wonderful but, as I'm sure you've read, there are some good books, and there are some mediocre books, and there are some that are pure trash out there. Just because they say they're a Pagan writer doesn't mean a thing. Sort through and pick out the good stuff. People like Mike help us go through and figure out what's real and what's not real. And then help you decide, even out of what's real, what's real for you. So I'm really proud to have him in our community, and I'd like to welcome him.

(APPLAUSE) Mike Nichols: I hope you don't mind if I do this sitting down. I want to present it more like a workshop than a standard lecture. First of all, I want to start out with a few thank 2986

you's. I just want to say a personal thank you to Rhiannon who has acted as liaison between the Heartland Spiritual Alliance and the Magick Lantern, which was sometimes a difficult and thankless task, but she's done it well. When I saw her stand on the chair in the hall last night and scream "TWO pieces of chicken! ONLY two!", I thought I've never seen anyone look so much in their element. (LAUGHTER) So thank you so much. And not only to Rhiannon, but to the organizers of the Heartland Pagan Festival all together. I think they've done a wonderful job. Let's give them a hand. (APPLAUSE) What we're going to be doing in here is kind of an advanced class on ritual design, what we sometimes like to call liturgics. Before this is all over, we're going to be into such areas as liturgical theology, liturgical history, and liturgical aesthetics. For those of you who are local and who have taken my class, or seen me do speeches at psychic fairs and such, you will be happy to note that this is not recycled material. This is the very first time I am presenting any of this material anywhere. So I hope you enjoy it. I'm starting from the premise that most people here are already fairly well advanced in Paganism and have gotten to the point where they already know about ritual and realize why it's there, why there is a need for it, and are beginning to ask other questions about ritual. What does it take to make a "good" ritual? What kind of elements do you need to have, what kind of order, what kind of structure does a ritual have to have to work? Are there certain things a ritual needs to work? How can you tell if a ritual has worked? And questions like that start happening only after you've been into it a little while. If you are new to this whole area, and really are not that conversant with why ritual is used anyway, let me just gloss that point by saying there are a couple of really good books that I think give you a good understanding of that. One is "The Spiral Dance" by Starhawk. Another is "Drawing Down the Moon" by Margot Adler. I think either one of those would inform you as to why Witches use ritual in the first place. The need for ritual is sometimes one of the most difficult things for newcomers in this area to understand because quite often, if they've been brought up in a religious tradition that downplays ritual, for example, (and many Protestant religious traditions say that ritual is only so much gobbledy-gook, etc., that there's nothing to it), it's a real stumbling block for people to understand why the ritual is there. I've noticed that people with Roman Catholic backgrounds or a background in Judaism seem to have a better grasp on what ritual is there for and what it accomplishes. When we get into this kind of work, let me just say that much of my talk here today is going to be highly speculative, highly theoretical, and please do not take it as a final position paper on anything. It is at best a preliminary report on work in progress. We're going to do a lot of comparative liturgics as a 2987

way of understanding our own ritual development. When it comes to ritual or liturgy -- whichever word you want to use, and I'm going to be using them interchangeably -- it has always seemed to me that liturgical theology should be on the cutting edge of theological concerns in Paganism. There are many religious writers who believe that religions basically have three dimensions -- any religion. First of all, it's theology: what are it's beliefs? Secondly, it's social structure: how does this religion impact on the world around it? And thirdly, it's ritual: what do the people do to express their religious values? It has always seemed to me that within Paganism in general, and Witchcraft certainly in particular, it is the liturgical dimension that is the most often in focus. Theology I think has been rather slow. It is developing, Pagan theological concerns, but it's developing late. If you read Starhawk and Adler and people like that, you're beginning to see the beginnings of Pagan theology. As far as the social dimension, there was a time of course when Paganism had a social dimension, when most people were Pagan. But for the last couple of thousand years we have been a minority religion -- a very small minority in some cases. And I think because of that we don't yet have a very strong sociological impact. But that too may be changing, through festivals like this, when Pagans start gathering in big enough numbers to start talking about such things as social change. For example, at one of the workshops we had the other day, somebody suggested that one of the things Pagans could do to increase their visibility and positive image in the community is to take on community projects like answering telephones for the local public TV telethons. Yes, this is our local Coven on the phone lines! (LAUGHTER) Or this is the local Coven who have all decided to go down and do a park clean-up on a particular day. When we get enough people doing stuff like that, then Witchcraft will have its social dimension. In the meantime, the strongest dimension I think for most of us is the ritual, is the liturgy. When you tell somebody you're a Witch, the first thing they ask you is "What do you do?" -- not "What do you believe?" or "What is your impact on society?" -- but "What do you do?" They want to hear about your rituals. I think that's exactly why Stewart Farrar titled his first book on Witchcraft "What Witches Do". So we've got to start looking at what we do, in terms of ritual and how ritual has developed. However, when it comes to trying to study liturgy in modern Paganism, you are immediately arrested by the fact that there is no coherent study of it. Yes, there are books of rituals. Sure, you can buy a spellbook here, a grimoire there. Marion Weinstein has published a Book of Shadows. The last half of Doreen Valiente's book is a Book of Shadows. Scott Cunningham's got books of spells, etc. But is there any systematic study of all this stuff put together? No. Not so far. I think the reason is because development has been so rapid. 2988

All of this stuff has come along so fast that people have not had a chance to assess it and evaluate it, and ask significant questions about it. Consequently, both the scholar and the lay person really don't have very many places to go when it comes to this. There are a few things though that you can say about religious ritual. First of all, religious ritual is a human experience, a very universal human experience. It is as real as fear, and as important as love. It has a meaning of its own. It is not some sort of aberration or distortion of reality. It is an injection of new meaning into the reality around you. There is hardly a culture in the world that has not developed its religious rituals. And sometimes by looking at religious rituals of other cultures, we can begin understanding our own better. That's one of things I'm gonna try to do here. There's a strange continuity, a sameness when you start looking at different rituals, that pervades all of them. We find that rituals, for example, are transpersonal and transcultural. People seem to experience the same types of things no matter where you look all over the world. In looking at liturgical theology, I have been doing an awful lot of work in terms of comparative study. Because the only group of people who have systematically writing about liturgical theology for any length of time are the Christians. Does this have anything to say to us as Pagans? Perhaps it does. Reason: I think most Pagans are by now well aware of the fact that the Christians have borrowed a heck of a lot from the old Pagan religions. For example, it's commonly known that the old Pagan holidays served as models for Christian holidays, so that the modern Christian liturgical calendar is to a great extent based on older Pagan themes. And ironically, sometimes you can look at what Christians have written about these to find out still more about the Pagan themes that underlie it.

A second area where this is true is what we call hagiography, the study of saints. So many of the saints in the rites of the Roman Catholic Church are in fact simply Christianized forms of old Pagan gods and goddesses. So we read about the legends of these saints, and we learn a little bit more about the gods and goddesses underlying those legends. I think Pagans generally realize both of these points. What Pagans do not generally realize is that it is the same as far as liturgical ceremonies go, too. When you get right down to it, Christianity -- especially the way the Roman Catholic Church developed in the early years of Christianity -- borrowed most of its liturgical traditions from the Pagans. I mean, if you ever stopped and thought about it... For example, within the Roman Catholic Church, there are certain rituals known as "sacraments", right? Do you realize that is a Pagan word? Sacrament comes from the Latin "sacramentum" and was an oath given by a Roman soldier to his gods. It was a ritual setting. We might be well advised once again to reclaim the word sacrament and use it as our own. 2889

According the Catholic Church, a sacrament is an "effective" ritual, which means that it produces an objective effect. This is not just a symbolic commemoration of something. This is something that actually produces a change in reality. This beginning to sound familiar? Other things which we have long considered primarily Christian -- Again, I'm going to be drawing this almost exclusively from the background of Roman Catholic liturgics, which is one of the ones that is most developed. The High Anglican would be another good source if you wanted to look into this. The practice of "genuflection", of bowing on one knee, originally a Pagan practice. The practice of kissing ritual tools. If you were in a Catholic church, did you ever see a priest pick up a Missal at Mass and kiss it, put it on the altar? The same way a priestess will sometimes kiss her athame after she's used it for an invocation? Yet another custom borrowed by the Christians from the Pagans. So it seems real obvious to me that we could look at the whole question of sacramental rites, and ask what have the various Christian writers had to say about them in terms of how they work, in order to find out what Pagans probably also originally believed about rites and rituals. Although at a later time the Catholic Church would limit the number of official sacraments to be only seven in number, at an earlier time this was not true. Anything could be seen as a sacrament. A blessing was a sacrament. A holiday, a sacred object, all of these things could be considered sacramental in what they did. As a matter of fact, the first use of the word "sacrament" within a Christian context was not until 210 C.E. and it was by the Church writer Tertulian. He was the first one to use that word in a Christian context, and when he did so, ironically, he accused the Greek mystery religions of having stolen that word from the Christians. Obviously, it was precisely the other way around. Although today the word sacrament refers primarily to only seven ecclesial rituals within the Catholic Church, all of which -- or at least six of which -- have parallels in Paganism, the word "sacrament" is still used in comparative theology in a much broader sense. Basically, it refers to any hidden reality, any sign or symbol of a hidden reality that is mysterious and sacred. I could be a person, a place, or a thing. Any of these things could be considered sacramental. From the point of view of Pagan theology, by the way, with its strong emphasis on the theological perspective called "immanence", the in-dwelling quality of the divine force in all of nature, for a Pagan practically anything can become a sacrament. Every rock, every tree, everything is alive with magical and sacred powers which a Pagan can get in touch with and from there connect with the entire universe. That's what a sacrament is. There have been, historically, at least two ways of viewing rituals and sacraments. The first is the way as practiced by social anthropologists. For example, one of the most famous of these was proposed by Arnold van Gennep, who was the first to 2990

come up with the idea of rituals being, as he called them, "rites of passage". He would point to something like a marriage rite, and we can find rites like that in practically every society. And he would say that the reason this ritual was important for this society is that it marked a transition for one member of the society from one social role to another. From the status of being unmarried to the status of being married. In many societies, kids when they hit the age of puberty go through a rite of passage. This is an official recognition by the society as a whole that this person, who was once considered a child, is now considered an adult and has adult responsibilities. Van Gennep originally thought that practically all religious rituals were rites of passage. Later social anthropologists have pointed out there's at least one other major class or rituals. And this is not a rite of passage but what we call a "rite of celebration". Very distinct from a rite of passage. In a rite of passage, we talk about a person's transition from one social role to another. In a rite of celebration -- let's take for an example a wedding anniversary -- nothing is changing here. We are simply looking at something which has a permanent value and belief structure, and we are celebrating it. We are focusing on it. We are saying this is important to us. And we're going to have this ritual to let everybody know how important it is to us. A rite of passage is a rite of transition, but a rite of celebration is a rite of intensification. It intensifies the values and beliefs that are already present. That was one of two ways of classifying religious rituals. The other is the psychological approach. And probably the best writer in this field is Mircea Eliade. He called sacramental rituals -- he had a wonderful phrase for it -- he called them "doors to the sacred". Every sacramental ritual, he said, is an invitation to a religious or sacred experience. An invitation, which you may accept or not. You can either let yourself become a part of a ritual or not. You can make up your mind to distance yourself from it. But its basic design, the basic reason for a sacramental ritual is to give you an invitation to have an experience of the sacred. Which Eliade calls a "hierophany", an experience of the sacred. Practically all of these experiences involve altered states of perception, in terms of an altered sense of time and an altered sense of space. And we all have these understandings. For example, to most of us a tree is a tree. But what about the tree that you had your treehouse in when you were a little kid? That tree is special. There is no other tree like that tree anywhere else in the world. It is sacred. A funeral home -- you see them on every other street corner; they're just a building. Except the funeral home that you attended your grandfather's funeral in. You walk into that funeral home and space seems different. It is charged with a meaning that normal space -- a normal other funeral home -- does not have. Time is the same way; the sense of time can change. Anniversaries, celebrations of New Year's, celebrations like that take us back to a time that's kind of outside of time, if you will. And once again, charges that time with a special meaning. 2991

Time may even seem to pass differently. I think for me the best expression of this has always been in fairy tales. When somebody goes into the next world, the world of faery, and experiences the passage of time differently. So all of these -- what Mircea Eliade calls "hierophanies" -- all of them have to do with altered states of perception, which include both time and space. This is remarkably similar, by the way, to Dion Fortune's famous definition of magick, the "ability to alter consciousness at will". We're obviously talking about the same kind of thing here. Most hierophanies, the great majority of them, are individual. They are personal. Whether it's watching a sunset, visiting a sacred place, walking up to Stonehenge and standing in the center of it (and having the same feeling you had as you stood in your last magic Circle), this is sacred space. This is an individual and personal experience. But these religious experiences can also be shared. It happens when we sing the national anthem. It happens when we sing the old school song. It happens when a group of us gets together to go see a dramatic or theatrical presentation. In this case, we open ourselves collectively to an experience of the sacred. Which again is what a sacramental rite is all about. One other interesting thing about these experiences is that it is almost universally experienced that the high charge of meaning that is found in the rite is experienced as "discovered" or "encountered". It sort of dawns upon you. "Oh wow! That's what this is all about! Yeah, I get it now!" It's not something that is artificially enforced on the ritual from the outside. It should grow organically from the ritual. It's interesting to note that in Judeo-Christian tradition, this sacredness is quite often found in history. In the historical development of a God that interacts with a "chosen people" throughout a period of history. Whereas in Pagan theology, sacredness is most usually found not in history but in nature. That every tree, every rock, everything is alive, that you can get in touch with it, that it has a magical and sacred essence and you can interact with that, and get in touch with the Cosmos as a whole through that. It's interesting to note, too, that because of this the Judeo-Christian tradition places a very strong emphasis on sacred writings, or scripture. Whereas many of the old Pagan religions -- taking the old Druid religion as a fine example -- made it forbidden to write down sacred material. Druids teach it, bards sing it, dancers dance it -- but you don't write it. They realized it was too sacred for that. So we have these very definite distinctions in terms of how we've approached these sorts of things. Another way of looking at a ritual is this: Most of us are familiar with the way a myth takes the values and beliefs of a religion and embodies them in story form. A ritual takes the values and beliefs of a religion and embodies them in actions. That's why quite often a ritual is a myth enacted. Ritual drama, 2992

for example. As I said at the beginning, I think many Pagans are aware of how Christians have borrowed from us in terms of calendar customs, and how they've borrowed our gods to use as their saints. But we've seldom examined how the Christian religion has borrowed our sacred rites. They have. The Catholic Church now recognizes seven official sacraments. And virtually all of them -- or at least six of them -- have Pagan origins. First of all, the rite called "Baptism". That's the first ecclesial ritual in the Roman Catholic Church. Or "Christening", as it's sometimes called. It turns out once again that practically every "primitive" culture has similar rites of blessing of a child. In ancient, pre-Christian, Pagan Celtic society, there was a similar rite. It had to do with sprinkling a child with water, passing the child through the smoke of a fire, passing it through a hole in a stone or else touching it to the earth (getting in all the elements here), and quite often passing the child around a circle, handing the baby around so that each person in the circle gets to hold it for a short time. If you want descriptions of this taken from people who seem to remember these pre-Christian ceremonies, look at the work of folklorist Alexander Carmichael in the six-volume set, the "Carmina Gaedelica". Some of these rites had been Christianized, of course, even at the time Carmichael was taking them down. But a lot of their Pagan origins are still very clear. In Pagan Celtic society, by the way, this rite was called a "seining". Which I would like to propose as a much better term for this kind of rite in Paganism than the more recently coined word "Wiccaning". I oppose that terminology for two reasons. One, it's obviously a word that was coined recently to be a counterpart to the term "Christening". So the word itself is not historically attested. Secondly, think of what it implies! When you "Christen" a child, you are introducing it into the body of Christ, the Church. You are making it a Christian. I don't think that any Witch thinks that "Wiccaning" a child is making that child a Witch! I've never heard any Pagan put it that way. At the very most, you are blessing the child, asking the gods' protection for this child "so that no harm comes to the child, or to anyone else through the child" (as it is commonly expressed) until such a time as that child is able to choose its own religion. We do not attempt to make that choice for the child. It is simply a rite of blessing and protection. Strangely enough, that is exactly what the word "seining" means. And therefore I think it's much better than the alternative "Wiccaning". The Christian religion also has a sacrament called the "Eucharist". By the way, if ever anybody challenges you that the Christian religion doesn't employ magic, take a look at what the Catholic Church has to say about the sacrament of the Eucharist, or what they call "the blessed sacrament" -- THE blessed sacrament. The official term for what happens is "transubstantiation" -- that the priest actually has the power to turn common bread and wine into the body and blood of Jesus! If that isn't a magical act, I don't know what one is! Although the 2993

Church would be loath to use the word "magic" in this context. But we certainly understand what it's all about. The idea of blessing food and drink, however, once again seems to be one of those universal rites. When people sit down to a shared dinner, a common meal, it is a rite of inclusion. Even in the early Christian Church, you were not allowed to partake in the Eucharistic meal unless you were already a member of that church. So the fact that in the Wiccan tradition you share "cakes and ale" would imply an inclusion in the membership of that group. And of course, there are all the symbolic associations of food as sustenance. We also have the sacrament of Confirmation in the Catholic Church. Which always sounded strange to me when I was growing up. You know, you're twelve years old now, and it's time for you to be "confirmed". It's almost like up until then you were only "tentative". (LAUGHTER) But now you're confirmed. What it really meant, though, was the person was supposedly old enough by now to make a free choice (cough) of which religion they wanted to belong to. And the bishop -- You'll notice here, by the way, that the proper minister for this rite is the bishop, not the priest. Although it is possible for a bishop to delegate the power to a priest. But the bishop comes and confirms you into this religion. Again, we have so many rites from so many Pagan systems that this seems to based on that are usually referred to as "initiation" ceremonies, or rites of passage, rites of adulthood. When finally the child is brought fully into the religious and social (in most primitive societies, they are the same) structure of the society and is now seen to be a full adult. So any first degree initiation could serve as a model for what the Catholic Church came to call Confirmation. Ordination. This is a right that ONLY a bishop can perform, in the Catholic Church. Only a bishop can make a priest. You'll notice that when we look at how initiation rites are traditionally done in Wicca, any priest or priestess can make another priest or priestess. And quite often, it looks like in the oldest rites, it also involved a kind of "laying on of hands". There was an imposition of hands that occurred in the Catholic tradition, as well. And until that time, a novice priest was actually told that it would be wrong or DANGEROUS for him to perform some of the priestly functions unless he had been made a priest! And there were all sorts of stories in the old days that only a priest could touch the consecrated elements. Only a priest's hands -- only consecrated hands -- could touch the vessels that held the consecrated elements: the chalice, the monstrance, the ciborium, and so forth. This almost implies to me, though it's never quite stated in this way, but it almost seems like there is some sort of real, tangible, psychic energy that is present. I remember being regaled with stories when I was a little kid going to a Catholic school where the nuns would tell these wonderful stories about how some poor person was kneeling at the altar rail waiting to receive Communion, and the priest comes 2994

along to administer Communion, and drops the Host. And the poor person reaches out to try to catch it, and at the first touch of this consecrated object, there is a tremendous flash of lightning, and the person is now a little pile of ashes on the altar carpet. (LAUGHTER) I don't think it's quite like that. But what it may be saying is that some of these powers, even within magical traditions or Pagan traditions, are tangible and do carry some sort of psychic clout. I don't think lightning is going to flash out of the sky and reduce you to cinders. But what we're saying is a metaphor, really, that there may be some kind of psychic backlash if you attempt to wield these magical energies before your training has been finished, before you're ready to handle them, before you understand what you're doing. In the same way that a good psychotherapy session, if it uncovers too much garbage from your subconscious, can throw you backward if you're not ready to deal with the stuff that's dredged up. For those of you who believe there is some sort of validity to the concept of "apostolic succession", the imposition of hands, it also may imply that, when one priest or priestess makes another priest or priestess, she is passing on a kind of MAGICAL SHIELDING as well. A protection, so that you will be able to handle these magical powers without any ill effect. For those of you who believe that the initiation tradition is valid. Again, if you want to see Pagan examples of that, look at some of the work done by Alexander Carmichael. There is a rite called a "shielding" where one person kneels, while a second person puts one hand under their knees and the other hand over their head and says "Everything that is between my two hands is protected and seined by the Mother". The Goddess has control of everything in this sphere. It's a passing on of this shielding, that until you have, it might be dangerous for you to experiment with these powers. IF you believe that's a valid idea. (We'll get into questions of validity in just a minute.)

The Christian tradition of marriage, of course... Well, in every society that we know of, we have rituals that talk about people getting together. However, ever since the Judeo-Christian system has come along, we've been firmly locked into only one way of viewing marriage -- a monogamous way of viewing marriage, for one thing -- with very little latitude in terms of variability. If you look at the Pagan idea of Handfasting, if you go back to the Irish pre-Christian brehon laws, you will find that they talk about at least ten different forms of what we today call marriage. These forms include such things as marriage between two people of the same gender, marriage of more than two people (what today we would call a "group marriage"), marriages that only last for a "year and a day" or some other specified time (what today we might call a "trial marriage"), marriages that did not demand sexual exclusivity (what today we would call "open marriage"), "contract marriage", the woman keeping her own name, pre-nuptial and post-nuptial property arrangements. (If you've ever read about the great pillow-talk argument between Queen Maeve and King Aillil about who had the most property, you know what I'm talking about!)

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You know, it's fascinating to think that all of the so-called marriage innovations that occurred in the 1960's, that we thought were so mind-bogglingly new... nope! They were all there in the old Pagan form of this rite. They were *standard*, until the Christian form of marriage with its single theme, its monogamous monotheistic vision, it's vision of the one right and only way to do something, came along and knocked the older one aside. But again, the Pagan origins are obvious. The ecclesial sacrament called "Last Rites"... We have all sorts of what we call "death blessings" in the Gaelic Pagan traditions, to send the spirit on its way. For each person who dies, there is one particular person assigned to be the leader of these rites who from that time on is known as the dead person's "soul friend". This is the one who will carry out the rituals, remember them when Samhain comes around, set out the extra places at the table, etc. We perhaps have less historical data on the Last Rite theme than we have for certain other themes that we're talking about here. But it is still there. And again a reference to some of the early folklorists. The one modern Christian sacrament that I cannot really find an exact parallel for in terms of a pre-Christian precursor in Paganism is the sacrament the Roman Catholic Church calls "Penance", or "Confession". Isn't that interesting? The whole sacrament has to do with confessing your sins to a priest, who then absolves you of the sins. It is a whole thing of guilt, and release from guilt. Yes? Morning Glory: There were blood guilt rituals, because if you caused an accidental or even on-purpose death, you had to pay a wyrguild to the family. In the New World, the Aztecs had a thing where if you caused the death of someone, you became a surrogate for that person. So there were things like that. Mike Nichols: Okay, good point. I can think of an Irish example of that, now that you mention it. The Chucullain legend is a good example. Chucullain, who was originally Setanta, accidentally on purpose kills this very ferocious dog, and walks up to the gate-keeper and says, "I've killed your dog and I would like to replace him." And the gate-keeper says "Fine, there go some cats. Get busy." (LAUGHTER) I think that's where that joke started. Morning Glory: Samhain was also a time -- and Walpurgisnacht, especially Walpurgisnacht -- was a time when you took stuff from that year and purged it in the fire. And you would have to then go and get it straight with any other people inside the Circle that you shared.

Mike Nichols: I noticed that in a lot of the Pagan traditions, the purging of one's "guilt" (and I think we're very misguided to use the term "guilt" here)...

Morning Glory: Responsibility.

Mike Nichols: Responsibility, right -- is a matter of making recompense to the person or persons who were wronged. It's not a 2996

matter of carrying around a guilt trip until somebody says "Okay, if you'll go through this ritual, you will be absolved."

(unidentified): A couple of things I've run into recently, one was in a work of fiction. These three young girls rob this woman who later turns out to be a Witch. It's on this psychic journey where they have the bodies of these 12th century people. And one ends up a peasant. And he couldn't help but notice these weird little Pagan things that kept cropping up that these people had kept for centuries. And one of the things was that on the first day of Spring, the village priest preached a sermon that "dancing leads to damnation". Apparently, on the first day of Spring, all the peasants would go out and dance everything out. And that would really help them out. It got rid of all the pains of the Winter, someone had been murdered, and a baby had died of starvation.

Otter Zell: There was a common form that I can't identify specifically, but it's a theme I've come across in a lot of anthropological studies. But it's the basis of what we call, not a "trial" really, but more like "mediation". If there's a conflict between parties about something or if someone feels they've been wronged by someone, then the parties would be brought together within the community of people, and everybody would have to tell their stories. Then they would ask them "What do you think would be a fair settlement? What do you think would be fair?" And this was just talked out in the context of the community of people, until everything was worked out to everyone's satisfaction. And we've used this ourselves in our Circle under such situations, and it's been incredibly effective, very powerful.

And the ultimate, if this could not be worked out, there were several ways of dealing with it. The heaviest one was generally banishment, where the person would simply be sent away. And the next heaviest one would probably be ostracism, where the person would not be spoken to. He would be ignored, they'd pretend he didn't exist for a period of time. Highly effective. Of course, the more simple and basic ones would be working out appropriate compensation that everyone would be satisfied with. So there were these procedures, but it wasn't the same thing as "guilt". The concept of "sin" and "guilt", and the idea that you could go to a priest instead of the person you'd wronged, and that the priest could absolve your soul of guilt. And we still have that today, where you go to a trial, and the judge finds you "guilty" and he fines you or sends you to jail, but the person who's been fucked over is still fucked over. (LAUGHTER)

Morning Glory: They don't get their money back that you stole. It goes to the State, for some odd reason.

Mike Nichols: Exactly. These are things that I think we all ought to think about. What I'm trying to do in the first part of this presentation is to focus your attention on how we might be able to look at Christian liturgical rites to find information about their predecessors as to how they might have been done in Pagan societies. Because all of these things we've talked about, the so-called "seven sacraments of the Catholic Church -- if you 2997

look for data that Jesus himself instituted these things, you look practically in vain. Where in the world did the Church come up with these things?

A great example of this, by the way (and it's an example I use in my class quite often) is this. For a long time, after I decided that I was going to be Pagan, I quit going to the Catholic Church because it didn't interest me. It might have been a mistake. One year while I was at college, I was home for Spring break (it was Easter) and my mother dragged me along to a service that happens on the Saturday night right before Easter, "Holy Saturday" -- which has to be one of the most liturgically rich occasions of the Church calendar. (If you want to see it even richer, take a look at the Orthodox traditions, the Greek and Russian Orthodox. They *really* know liturgics.) At any rate...

I had forgotten how the Catholic Church blesses the holy water that it's going to be using in the coming liturgical year. But what happens, roughly, is this. The holy water font, which is usually in the porch or vestibule of the church, is brought up into the sanctuary and placed near the altar. And at one point in this particular Mass, the priest walks over to this large candle which is called the Pascal Candle. It is in place throughout the Easter season. It has little herbs stuck in it and so forth. He takes this candle out of its holder, walks over to the holy water or Baptismal font (which looks, from my point of view, remarkably like a large cauldron), and holds the candle over the font, and starts doing *this* with it. (demonstrates by plunging the vertical candle in and out of the holy water font) (GASPS OF RECOGNITION AND LAUGHTER)

(unidentified): You're kidding!

Mike Nichols: I'm NOT kidding. And after having studied Paganism, and I saw that, it was like I was seeing it for the first time. And I looked to the right and to the left to see if anybody else, you know, realized what was going on. I mean, I thought "Aren't there any *Freudians* in the audience?!?!" (LAUGHTER) There was not one flicker of recognition, not one flutter of an eyelid! I could not believe it!

And I knew there and then that obviously the Catholic Church had not picked this up from Jesus. Where had the Catholic Church learned to bless water? From us. And where had the Catholic Church learned to do a lot of other stuff? From us. So, I think it is richly rewarding for us to take a look at what they have done in terms of liturgics.

Eldoreth Grey Squirrel: "Pagans take back the rite!" (LAUGHTER)

Mike Nichols: Exactly!! Exactly. I like that! That'll be the title of my new book! (LAUGHTER)

Morning Glory: There's another aspect of that, too, with the Host, the idea of consuming the body of the God. Sacred cannibalism was certainly a factor that this came from. The eating of the pressed grains of Dammuzi or Tammuz, the Green Man, 2998

the vegetation god, and the eating of the body of the god, that's definitely ours. Jesus was pretty much captured into the Tammuz cycle, and much that we're working with is still in there.

Mike Nichols: I absolutely agree. And you'll notice that in all this discussion we've only covered the seven basic ecclesial rites of the Church. We're not even talking yet about all the little incidental things the Church calls "sacramentals", like the blessing of holy objects, the consecration of a church altar, the consecration of the church building. Where did the blueprint, where did the pattern for a lot of these rites come from?

Morning Glory: Oh, on that note! The pattern of the church building itself. The idea of having a temple where you did your worshipping on the ground floor, and the basement is where you bury your dead, that is a universal ancient custom. And it's the same whether it's Chartres Cathedral or the so-called "palace of Knosis", which is a necropolis, actually.

Otter Zell: You know, another thing that appears to me to be a sacrament is the concept of purification. And somewhere during the course of what you're saying, I was reminded of a custom of the purification of people who had returned from a war in ancient Pagan cultures. They basically had to pass through the holy women who, by making love with them, would purify and renew them and "take the war out of them". There have been some articles on this recently.

Morning Glory: There is a great book out now called "The Woman Who Slept with Men and Took the War Out of Them". It's by some famous feminist that you've all heard of, and I can't remember her name right now.

Mike Nichols: Sounds good! Okay, let's move on into the area of liturgical theology. What we've been talking about so far is liturgical history, the development of liturgical rites, and how I believe we must focus more attention on that historical development. But now let's take a look at liturgical theology, where we can start splitting theological hairs -- which is always so much fun!

There are so many questions that have plagued Pagans for a long time, and I was *delighted* to find that some of these same questions had plagued the Christians down through the years. And it was fascinating to see what they had to say about it. Some of the greatest minds of the Catholic Church from St. Augustan to Thomas Aquinas, whatever other horrible things they may have done along the way, had some fascinating things to say about these issues.

For example, why are some rituals done only once, like a seining, whereas other rituals are repeated over and over again? Take the Magic Circle itself, there doesn't seem to be any limit on how many times you can do it. Let's look at one possible answer. (But again, I'm gonna throw out more questions than answers here.) But one possible answer is that certain rituals, if properly done (whatever *that* means, and we'll get to that in 2999

a minute), have a *permanent* effect on the person who undergoes them. A permanent effect, an "indelible mark" as the old catechism says, that cannot be erased.

Now, the question of how a ritual is to be done. How do you know if a ritual has been done properly? For example, does a ritual have an effect if there are no outwardly observable signs? Any of you who have ever performed an initiation rite, I think this has occurred to you. What happens if the initiation is all done, and the person sits there saying "I don't feel any different. Am I supposed to? Has anything happened to me?" And you will occasionally find people who have been High Priests and High Priestesses for quite a few years, who will perhaps talk more freely about it than others, and among themselves they will talk about whether an initiation "took". Did it "take"? Some of them will say that after an initiation has been completed, the rite was performed, the energies are set in motion, but it may not "take" until after another month, and so forth. That it may eventually take, but not right when the initiation was done. But the energies are there.

Would you believe the same questions have been wrestled with by the Catholic Church? Especially in the early days of Christianity when the rite of Baptism was an adult rite, and it meant that the person was supposed to entirely change their outward behavior, totally give up certain things, and start believing certain things. What if a person went through a Baptism, which is supposedly a magical rite-- In those days, Baptism and Confirmation were virtually the same rite, and could only be done once because it was supposed to be effective the first time. Remember the whole question of the "heresy" of the Re-Baptists was on this precise point. If a person was baptized, that supposedly made them a Christian, which would supposedly end their career of "sin", in the eyes of the Catholic Church. But what if they went out and sinned again? What if they murdered someone? Should they get re-baptized?

The Catholic Church said no, they should not be re-baptized because one Baptism is sufficient. The energies are already in place, but it didn't "take". But only one per customer for the rite itself. Now, it may be that the person was not "spiritually disposed" to receive the energies generated by the sacramental rite. There was some blockage, something stopping them from being receptive. We don't know what this is. That is perhaps one of the reasons the ritual of Penance developed the way it did. Because what do you do with a person who has sinned and yet wants to come back into the body of the Church? (By the way, certain people like the Donatists thought once they've sinned, they're *out*. We *don't* allow them back in.)

(unidentified): My background was Fundamentalist, so I was baptized in the river at about 12. And every time I would leave and come back for a visit, all these people would want me to re- dedicate myself, come up and be re-baptized. Now, is that just a variation of the tradition? I'm trying to figure this out.

Mike Nichols: Yes, it is a variation. When the Protestant Reformation occurred, one of the things that was most held up to 3000

scrutiny, in fact, was the way the Catholic Church approached the whole question of sacramental rites. One of the chief questions (which we'll get to in a minute) is whether or not the "worthiness" of the minister is an effective variable in the rite itself. Does a priest in a state of sin-- What if a priest has gone out and murdered somebody? He is in a state of mortal sin, supposedly cut off from God and the Church. What if he then baptizes somebody? Is that Baptism sacred? Is it valid? Or, as a Pagan may put it, is the power in the person doing the ritual, or is the power in the ritual? I think all of us have wondered this, right?

I'll be talking about what some of the various Church Councils have ruled on matters of liturgical theology in a minute. But in this particular instance, the Catholic Church decided that the power was in the rite, in the ritual itself. It didn't matter whether or not the person conducting the ritual was in a state of grace or a state of sin. This is one of the things that Martin Luther took exception to. He felt that the spiritual "health", if you will, of the person performing the ceremony was a variable in how effective the ceremony was. And I'll show you in a minute why the Catholic position disagreed with that.

Morning Glory: The thing about the Fundamentalist attitude about Baptism, it's not a one per customer attitude. And a lot of that has to do with the concept that's called "Baptism of the Holy Ghost", which is an ecstatic experience that is repeatedly craved and repeatedly done. It's like raising the power. So their attitude about Baptism is not that this is a sacralizing agent as much as it is an anointing for the purpose of raising power.

Mike Nichols: Let me ask you a question based on that. If a person undergoes a rite of Baptism and doesn't experience this influx of whatever, Holy Spirit, then is it assumed that they were not baptized?

Morning Glory: Not by the Holy Ghost. If you don't speak in tongues, then you didn't get the Holy Ghost. And that's the sign of it. And they'll keep at it until you get it.

Mike Nichols: Ah! Okay, very good. The reason this ran into problems in the Catholic Church was because of the many priests who were declared to be heretical, in the Albigensens movement, the Cathari movement, etc. What happens if a priest, an *excommunicant* priest, performs a Baptism? Is that Baptism valid?

The Catholic Church said yes, for a number of reasons. First of all, they developed two concepts: validity as opposed to legality. The sacrament, or the rite itself, was considered VALID in that it produced the desired effect on the person. Even if a person came from a heretical sect into the Church, they were not re-baptized. The Baptism only needed to occur once. It left an indelible mark on that person's spirit or soul. It didn't have to be re-done, right? However, that Baptism was ILLEGAL from the point of view of Canon Law. The Canon lawyers, the people who codified the ritual structure of the Catholic Church, would say that this was a VALID but ILLEGAL (or illicit) rite. 3001

The priest had no legal right to perform that ceremony.

By the way, in the Catholic Church, under certain special conditions, anybody can baptize, including (are you ready for this?) a non-Christian! In cases of emergency.

Morning Glory: Oh, for Last Rites and stuff!

Eldoreth Grey Squirrel: Interestingly enough, in the house I grew up in, the crucifix opened up, and it had all the paraphernalia in it for Last Rites.

Mike Nichols: Which raises some interesting questions for Pagans. You know, Whitley Streiber recently told that wonderful story about how he was taken by this group of people to perform some sort of "witchcraft" ceremony, and it turned out these people were Fundamentalists in disguise who did something horrible to a goat, sacrificed it or something, and went through this whole thing... Let's say, for some reason, that some Fundie took it upon herself to portray the role of a Pagan priestess and took somebody through a Pagan initiation. Is it valid? What if they copied the rites exactly out of whoever, Starhawk, Adler, Farrar, Gardner, whoever?

(unidentified): "Valid but illegal". (LAUGHTER)

Mike Nichols: What if the person who undergoes the rite has a wonderful experience? Let me suggest to you how the Catholic Church responded to that. It is valid for the same reason that a Baptism performed even by a non-Christian is valid because the person who confers the effects of the rite is not the minister, but God! So in this case, we could say it is the Goddess, or Whoever, who bestows that feeling on the initiate of having been initiated. And the minister's part was negligible.

But that leads us into other problems, doesn't it? That's saying that the rite itself, not the minister performing the rite, is what gets it done. In the case of the Catholic Church, this concept was legally defined by the Latin phrase "ex opere operato", "by the work worked". In other words, it is the rite itself, the power was in the ritual, not in the person who performed the ritual. Yes, Otter?

Otter Zell: Well, there's got to be criteria we're dealing with here. I mean, the fact that the Church decides what makes it valid, that seems to be beside the point. To me, the person who has to decide is the person who experiences it. I mean, if you say "Okay, Domine Domine, you're all Catholics now" and somebody says "Not me!", then they're *not*... aren't they? (LAUGHTER)

(unidentified): If it's the Middle Ages, they're *dead*. (LAUGHTER)

Otter Zell: They used to do that. The Church would come and they would just march an entire village through the ford, you know, and they would say "Now you're all Christians." And the people would say, "Wait a minute! I'm not a Christian. I'm going to continue worshipping Thor or Odin or whatever" (because 3002

it was mostly Scandinavian countries they did this to). How can you say they're Christians anyway, in spite of the fact they don't want to be? I mean, aren't we missing something here?

Mike Nichols: I think you're right. And I think the whole focus of this is to start people thinking on questions about validity, and legality if it comes to that, in terms of Pagan rites. I am not for a moment suggesting we follow the Christian precedent in these matters. But they can indicate questions we need to think about in terms of what *our* response to that, as Pagans, should be.

Here's another example. If the rite *itself* is effective... I bet any of you have gone through this. You have a student and you're teaching the student to do a ritual, right? How to cast a Circle for the first time. (Where's the sun? Okay...) Start in the North, start with your Sword, and say "Okay, student, now *do this*! 'Oh thou Circle, be thou a meeting place--' And you walk the thing out for them. You come back around to where you were and you say "Okay, did you see that? That's how you cast a Circle." And then you go "Wait a minute! Did I just cast a Circle?" We've all thought about that. Morning Glory?

Morning Glory: Yes, but, yes, but when I have done this, or when I do a demonstration at all, I don't put the power out. You can even say the words, or you can walk it out, but you don't put the astral fire down. You don't lay down the astral fire. Unless you're showing someone how to lay the astral fire down, in which case...

Mike Nichols: You're doing it. (LAUGHTER) Well, the same question arose in the Catholic Church, and the answer is remarkably similar. It came up this way. If a priest was teaching a novice priest how to say Mass, how to perform the Eucharist, and he actually pronounces the words of consecration, and unbeknownst to him there is a small crumb of bread on the table in front of him, is that now a holy crumb? Because the Catholic Church had by now decided, remember, that the power was in the ritual itself rather than in the person. So if the ritual is done correctly, the proper words are said (and we'll get into that in a minute, too: What are the proper words? What are the proper gestures?), that crumb now is "the body and blood of Christ", isn't it?

Again, this took a lot of quibbling, but before it was all over the Catholic Church decided no, that crumb would NOT be the body of Christ because of one little thing that was left out. One thing that the minister does have to supply: "intentionality". Intent! The person performing the rite has to have the intent to be performing this sacred, magical rite. This was also true, by the way, of that non-Christian who was baptizing somebody. If the non-Christian was doing it as a joke, it would not be considered valid. However, if a non-Christian sincerely wanted to baptize somebody else as a Christian, and had that intent, and did the rite with all of its elements properly, that person was, in the eyes of the Catholic Church, baptized. Otter? 3003

Otter Zell: Now, here's a question that concerns a lot of us Pagans directly. A lot of us, when we were newborn babies and unable to speak in our own best interests, were baptized. (LAUGHTER) So, now, theoretically, once you're baptized, you're a Christian. Well, uh... How do you deal with that? I know I'm not a Christian. I sure don't feel like a Christian.

Morning Glory: It's like getting a tattoo removed, or something. (LAUGHTER)

Otter Zell: Is there any way to get un-baptized? I mean, what do you do about that?

Dix: Even if you go through, as I did, a free-choice baptism, when you weren't screaming and protesting, then later on you decide that this is all bullshit, it doesn't exist, I don't believe in this stuff any more. Now maybe you're still a Christian in the eyes of the Church, but that doesn't matter any difference, because I don't care about the Church.

(unidentified): Right, I was just wondering, is there some way the Church could recognize an way of un-baptizing yourself?

(unidentified): There is. Sitting through their boring rituals. (LAUGHTER)

Otter Zell: But if you're not a Christian anymore,... I mean, there has to be some way of dealing with that.

(unidentified): Otter, in whose eyes are you not a Christian? In your eyes or their eyes? And at what point do their eyes start mattering to you? Whatever they consider has no bearing on you.

Otter Zell: It's not a matter so much of whose eyes. I'm just kind of wondering, from the point of view of magical stuff, you know, how one would interpret this. I mean, I know I'm not a Christian and I'll certainly be happy to argue the case with any of you that might wish to do so. But from a purely magical, ritual perspective, if this magical ritual is done that has this effect-- *Does* it have this effect? Do all these people who were baptized, does that make them Christian? Or is it just bullshit?

Eldoreth Grey Squirrel: Look at it this way, Otter. They stole almost everything from us anyway, so what difference does it make? (LAUGHTER)

Mike Nichols: (laughing) What you are doing, and what we're all doing here, is beginning to develop questions about Pagan liturgical theology. We are breaking new ground here, is what I think. Well, I hope the word structure, if it has to be used at all, is used very advisedly. I think Otter has already suggested one possible Pagan response to this question, and that is that the validity depends to some extent on the person upon whom the rite is performed. That's one possibility. But what are all the ramifications of this response, this theological stance? Okay, there was somebody over here, yes? 3004

(unidentified): One point about what the Church was doing is that they had no competition. People were not given a choice, and the Church had the military to back them up. So that when they said "This village is now Christian," they *knew* that that village was not Christian. But they knew that, with no information and no rituals allowed or anything, that the great- grandkids would probably be Christian. Eventually they would be assimilated into what they wanted, into the type of person they wanted, because any radical would be killed.

(unidentified): I think you could make an analogy between becoming un-Christian and getting a divorce. When I got my divorce, I didn't have a special ritual for that, but I needed that, that sense of closure, that sense of separation in a ritual form. And I think that could be developed very easily. And I think that also could apply to becoming un-baptized.

Mike Nichols: Good. This whole things raises a very important question just from the psychological point of view for most Pagans. Do we *need* an un-Christening rite?

(unidentified): From my viewpoint, when I was getting baptized, for some reason I swear to God I thought he was going to drown me, and I came up halfway through the "Father, Son, and Holy Ghost" which he snarled at me later for. So I sorta screwed up mine whether I knew it or not.

(unidentified): On the question of Baptism, in the Christian church, in a metaphysical sense, Baptism is not all that's required for salvation. It must still be worked out within the Christian faith. If you do not work it out, then the Baptism is a ritual that has not been fulfilled. It's the fulfillment that makes you a Christian or not.

Mike Nichols: That's exactly right. Good point. Ellen?

Anahita: I have two things to say. One, regarding my Baptism, I had the opposite experience. I mean, I took swimming lessons, and they'd all prepared us, and I was ready to go under and hold my breath and come out transformed. And they did it so casually and so intellectually, it was like, okay this is enough. And the tip of my nose didn't go under! (laughing) My Achilles heel is the tip of my nose! So this is where I got to be Pagan! (LAUGHTER AND APPLAUSE)

The other thing had to do with a Pagan ritual that we did that might have some applications in this, where we just recently formed a Circle from a Circle that had existed previously. And we did a ritual to very gently and caringly disband the other Circle in the best possible light and bring all the good things in. I would hate to see a Pagan ritual that just cancelled somebody's past, because however you come into Paganism is what you were, in toto, including your Baptism. And what many of us are mentioning, our religious experiences contribute to our ability to relate to the Goddess as a Pagan, because that's who you are. And if it was a fantastic Baptism, then so be it. I mean, I've had screaming, crying, evangelical services, and that's how I learned about spiritual ecstacy. 3005

Eldoreth Grey Squirrel: You know where they got that from. They stole it from Voudoun, historically.

Anahita: They stole it from every place. But it was a real experience, you know, and that's your basis for comparison.

Mike Nichols: Let me comment on that point. One of the big educational experiences I've had recently-- One of my dear friends here in Kansas City is someone you've all seen here in the last few days, Rhiannon, the one who stood on the chair-- She's a High Priestess that I respect with all my heart and love very much as a good friend, but we had never actually worked together until relatively recently. And I was astounded at the difference in our approach. She, coming from a very Protestant background, encourages you at every point in the ritual to speak from your heart, practically never do anything the same way twice. You know, you go to the Watchtower and invoke it using words that come into your head at that moment, etc. Me, with my stolidly Roman Catholic background, doing the same rituals and the same repetitive patterns almost mantra-like time after time and expecting the same results.

We'll get into, if we have time, the pros and cons of these two approaches. Obviously, both of them valid approaches, right? Both of them seem to work for each of us. Vastly different. And obviously conditioned by our original religious upbringing. Yes?

Morning Glory: I want to bring up this question of validity again. If you were initiated by a particular Alexandrian couple who shall remain nameless, as many friends of mine were, and this Alexandrian couple have repudiated their Craft credentials and have become born-again Christians, and they're going around on the circuit with their story of "I was a Pagan"-- All of the people that those people initiated-- It would be like the priests who went out and killed someone and then--

Mike Nichols: Or perhaps a better analogy, like the schismatic bishops who split away from the Church and continue to ordain new priests. Are those valid priests?

Morning Glory: Exactly. Yes. Well, that is an issue that we as Pagans need to think about.

Mike Nichols: You know, in all of this discussion, I am working from the premise that we are at too early a stage to formulate answers. But I think it's high time we started articulating the questions.

Anahita: Well, I can speak to that a little bit, too. I just went to the 20th anniversary ritual for NROOD. And I was amazed, because I had a lot of contact with them about 13 years ago when they were a seven year old religion. And the *changes* that they have gone through in 20 years, I'm here to tell you, are just really amazing! I mean, they were light and free and it's so wonderful! Now, it's like, a lot of dogma. It *was* a wonderful ritual and a wonderful time was had by all. But they had changed some things in a very valid way, something 3006

that didn't work and was probably better this way. But 13 years ago, it was "Oh, those! Name it: Alexandrians, Gardnerians, Orthodox Druids, whatever! You just have to have enough stars in your hat to hang out with them." Well, now, guess what? You have to have enough stars in your hat to hang out with NROOD! (LAUGHTER) I mean, it's just really amazing. So, we can ask questions till we're blue in the face, but the answers are gonna be different in five years.

Mike Nichols: I hope that somebody chronicles those changes as they go. They're going to be fascinating. Let me throw out another important question of liturgical theology. Is there a way to *botch* a Pagan ritual so that it is non-valid or non- effective, so that it doesn't work or *worse*, causes some kind of magical boomerang effect that causes some sort of detriment?

For example, what if you teach somebody how to invoke the Watchtowers, and you only tell them about three of them? What's gonna happen in the Circle when they only invoke three? Is anything? Does it matter? Does anything matter? (LAUGHTER) I mean, does it, are there certain things that have to be there? Are there certain elements?

From the perspective of the Catholic Church, for example, a Baptism had to have certain specific components to be valid. A certain set of materials had to be present: the water, the salt to put on the baby's tongue, etc.; a certain set of words had to be present; the minister who performed it had to be a valid minister (which, in the case of Baptism, could be anyone), and so forth.

Let me give you a quick example. It's been quite a few years ago, but in my own Coven we were training somebody who was new as a priestess. She had actually been instructed correctly in invoking all four of the Watchtowers but, as it happened, when she took the four elements around, things were confused that night. It was her first ritual. And, somehow, something got left out. And a little bit later, during the Circle, we were doing some divinatory work, with a Ouija board. And please! In my tradition, we use a Ouija board for divinatory work. At any rate, halfway through the ritual, there was some kind of manifestation which at least a good portion of us saw. It looked like a kind of cloudy, dark hand had reached over the planchette. (I hate to be telling a bad Ouija board story because they're maligned enough!) (LAUGHTER)

But this kind of cloudy-looking hand reached in over the Ouija board. And everybody sort of jumped back like they were shocked. And I think most people there were thinking, "What the heck is that?" But my first thought (again, maybe because of my religious upbringing) was "How did that thing get into a carefully warded Circle?" There should not *be* any extra energy or entity in here that we didn't call ourselves, or want! And I started going back over the procedure and realized that (in our system, it is the incense that represents the element of Air) this particular priestess had not taken the incense around the Circle at the time of the consecration of the Circle. So, from a purely legalistic point or whatever, the Circle had not been 3007

consecrated by the element Air. Which theoretically would allow some sort of sylph or air-related entity to get through. You know, it wasn't properly warded by all four elements.

Can you screw up a rite? I mean, what things *have* to be present in order for there to *be* a Circle? And what things can be left out? What things can you change? What things can you *not* change? Yes, Carolyn?

Carolyn Clark: I have a story that relates to that. One day a long, long time ago, when I was very, very new to the Craft, I knew a girl named Michelle who liked to dabble in Ceremonial Magick. And I knew a little bit about Ceremonial Magick. (Famous words: "I knew a little bit about Ceremonial Magick.") (LAUGHTER) So we did a Mars ritual. We did it on the right day, Tuesday night. And it was a little bit out in the country because Michelle was into cultivating certain controlled substances. And, in the middle of the ritual, there were red lights flashing in all the windows, and I thought "Oh, shit! It's the fuzz!" So we hurried up and finished the ritual, banished the Circle, looked out the window and... there weren't any cops there. There was nobody there.

Mike Nichols: I think a very *common* experience of this sort, which most of us probably have experienced in the course of our magical training at one time or another, is how it feels to be psychically kicked in the head when power is not correctly grounded. (EXCLAMATIONS OF AGREEMENT) Right? How many can relate to that? Otter?

Otter Zell: One that I've encountered a number of times in rituals I've gone to over the years, in particular with a group I prefer not to mention because Ellen has already done that (LAUGHTER) is this sort of arbitrary choice of directions. "Well, which way feels like East today?" And I've actually attended these things where with great pomp and ceremony someone will face the south and invoke the East. And then we'll maybe turn to the west and invoke the South. You never know where they're gonna go.

Mike Nichols: There are actually instructions like that in some popular book on the Craft. Is it the Farrars? It actually says in it that it doesn't matter where the directions are as long as everyone agrees upon them.

Eldoreth Grey Squirrel: They call that "consensus reality". (LAUGHTER AND APPLAUSE)

Chris: It also raises the question of basic styles, and various traditions. I've been in this situation where I was doing some chakra work, and this person I was working with just didn't understand the symbolism. And I was in pain for days.

Mike Nichols: I think the best analogy here is "small child with chemistry set". (LAUGHTER)

Morning Glory: "Talking Wicca Blues", I think, is the final word on that. (LAUGHTER) 3008

Mike Nichols: Yes, yes! Okay, but see, all of these questions all bear on the same point: What is really necessary for that ritual to be done effectively (and *safely*, in many cases)? What things about a ritual can you change without hurting the nature of that ritual? What things can't you change? Morwen? Morwen: I've seen a lot of recipe books and I've seen a lot of possible recipes for the same dish. If you're going to be attending a Circle where you invoke the four quarters, then you'd better remember to do the correct things at each one, or you could leave a gap. Just like if you're baking a cake, you'd better remember the baking soda, and remember to butter the pan. But if you're going to do a Circle where you're not going to do the quarters, you could invoke the magic Circle without even thinking about the four directions. Because you're invoking a magic Circle based on a different structure. Eldoreth Grey Squirrel: There was a guy at Pagan Spirit Gathering whose particular approach to Paganism was to get ideas from the old Celtic traditions. And he says he can't find anything that justifies the invocation of quarters, the quarter points. He was convinced there was no such thing as quarter points in the way the Celts practiced their religion. Mike Nichols: I might argue with that, based on their stone circles and such. But on the other hand, I'd be willing to bet that the way quarter points got into modern Wicca was through ceremonial magick. I don't think there's any doubt about that. Morning Glory: But isn't it interesting that Native Americans have the same thing in the Medicine Wheel? It may be that there's a certain universality in the four quarter points. Otter Zell: It also connects with the natural world. We're all trained in levels of metaphor and the magic Circle itself is a metaphor for so many different cycles. It's a metaphor for any cycle, and cycles can be broken up in different ways. But certainly the four-quarter system works awfully well on a planet that rotates around its axis, which gives you four directions. Mike Nichols: The basic question we're raising here is, can somebody just create their own ritual system from scratch? Or does it have to link up to the real world around us? Otter Zell: I've seen certain systems that are just made up out of whole cloth, and they're presented as valid traditions by the people who just make them up, and they're just somehow cuckoo. They don't feel right. Remember, there was this anti-astrologer guy running around, Owen Rachel, and he was anti-magic, and anti-Pagan and everything else. So then he came out with this book of weird astrology, called "Sky Triangles" or something like that, or "Sky Diamonds". And it was supposed to be his astrological system, and it was supposed to be more valid. And he just made up this weird bullshit, and none of it made any sense, and none of it worked. But he sold a lot of books. Anahita: But sometimes you can make up a system and it *does* work. And I loved your answer, incidentally, Mike. 3009

I didn't have to ask my question because you answered it. The way you were talking about it was, "In my tradition, it's important to invoke the four quarters..." And I thought, "Aha! But you can decide to have a Circle that doesn't use four quarters." Eldoreth Grey Squirrel: And even when you think you're making something up from scratch, you find out later that somebody else thought of it already. I created a magical ritual based on the "Silmarilion", which Mike and I actually performed. And it had six quarter points. And I found out later on that some Native Americans in Oregon and Washington have six. It was exactly the same thing that I did. I had up and down in mine. I had never heard of that before.

Otter Zell: If you understand the concept of how the energy works, of how the elements of the thing work... It's like, you can make up a recipe yourself if you understand how to cook, if you understand how to season, and so on. You can get to where you're making this stuff up and it'll work. But if you don't understand the patterns and the elements that well...

Morning Glory: "Small child with chemistry set".

Eldoreth Grey Squirrel: It gives a whole new meaning to "Magic Chef". (LAUGHTER)

Mike Nichols: Let me bring this back to something here... As far as the final determination of the Catholic Church as to what consists of a valid sacrament, they came up with these things. And it might be interesting to at least note them, to see what we would have to say about them from a Pagan perspective. But to be a valid sacramental rite -- And again, this is magic in the views of the Ca-- I mean, they don't call it magic, but a sacrament to the Catholic Church is an "effective" ritual, meaning that it has an actual objective effect. Magic, in other words.

So, a rite had to have what was called the proper "matter" and "form", first of all. "Matter" pertains to the materials used, as well as the gestures used. The "form" had to do with the words that were spoken. In magical contexts, you might think of this as the incantation, that part of the spell which is spoken. It had to be performed by the proper minister. Now, this could vary depending on the particular rite. Only a bishop could ordain a priest, but anyone could perform a Baptism, even non-Christians. And finally, it had to have intentionality on the part of the performing minister. So, in the view of the Catholic Church, it is impossible to accidentally, or inadvertently, perform a sacramental rite. That is not possible, from the point of view of Canon law.

Now, I'm not suggesting that Paganism take this same approach. I'm just suggesting that we in the Pagan movement think about it. Canon lawyers were then assigned the task of codifying which things were needed for a particular rite. Think of the way rites were elaborated. You know, a Baptismal rite, in terms of Canon law, consisted of a very few things. Actually, it didn't even include the salt. Just the pouring of the water, and 3010

the speaking of the words, "I baptize you in the name of the Father, the Son, and the Holy Spirit." That was sufficient for the rite. Now, if you've ever actually gone to a Church Baptism, you know that it is elaborated endlessly. This thing can be carried out for hours if the minister wants to. But the only thing that's really *necessary*, the bare minimum requirements for a valid right, are just those words, and those elements, performed by the right minister, with proper intention.

Interestingly enough, when the Catholic Church started doing this, it led to a kind of minimalist approach in terms of rituals. The priests had been taught that the power of the rite was in the rite itself. It only needed to have A, B, and C in order to be effective or valid. Therefore, they only did A, B, and C. And it didn't matter what kind of state of grace the minister was in. So they started rushing them through pretty quickly. This is one of the main things that Martin Luther took exception to, and it gave birth to the Protestant Reformation. Because priests had been performing these ceremonies almost by rote, with the bare minimum standards in terms of Canon law as to what was required for an effective or valid sacrament.

Morning Glory: There was a lot of issue about that, especially in regard to marriage, whether a marriage was valid or legal. And whether the children of that union were legitimate or illegitimate depended upon how it was done, and whether there were elements that were missing. If somebody didn't say, or refused to say, "I do", for instance. Because lots and lots of women were married against their will. It's like in "The Princess Bride": "Did you say 'I do'?" "No, I didn't." "Well, in that case, you weren't." (LAUGHTER)

Dix: What you were saying about elaborating a ritual... That brings up a question. When you are doing a rite, and you are adding more stuff, can you detract from it? At what point do the additions, the accretions that you keep adding on, where does it begin to take away from the rite?

Mike Nichols: I know that certainly it can diminish the psychological dimension of a rite. I've seen so many examples where, say, you're doing an initiation tonight. Now that means, to me, the whole thing should focus on this person's initiation. It is *their* night. But somebody else over here has another spell they want to do, and somebody over here has something they want to do, and by the time the whole thing is done, it's this incredible mish-mash with no central focus whatsoever. To me, very bad in terms of liturgical design.

Morning Glory: It's aesthetically piss-poor. (LAUGHTER)

Mike Nichols: Right. I meant to conclude this whole workshop (or whatever the heck it is) with a section on liturgical design or aesthetics, which we're just beginning to touch on. It's obvious that we won't be able to get into that too much, but I think it's good that we bring up at least some points about aesthetics. Yes?

(unidentified): Yeah, but what if you have the proper elements 3011

of the ritual, and you do things in the right order, and you intend for it to be a magical ceremony, and it's just dead. No one's excited, half the people can't remember their lines, or are making them up on the spot without putting a lot of thought into it. There's no spirit there.

Morning Glory: Their hearts are pure, but their theater is lousy. (LAUGHTER)

Mike Nichols: Yes. Good intentions is not a valid excuse for poor ritual. Absolutely. To me, well, I've often used a communications model for rituals. To me, like language, rituals have a certain grammar, a certain syntax that it needs to follow, a certain order. For example, let's say you're doing a Circle and it's a high holiday, so you're doing a typical holiday celebration but, as a part of that, you're also doing an initiation. When does the initiation come? Well, to me, it seems obvious that the initiation should come during the early part of the evening ceremonies so that, once that person is initiated, they may now participate fully in the seasonal celebration. Right? Rather that leaving them out for it, and doing their initiation at the end.

So, it seems to me that there is sort of a logic of rituals, a grammar, a syntax, for doing ritual. Now, just because you learn the rules of that grammar (and I suspect there are some very definite rules that we could get into if I had the time), but just because you know the rules of grammar doesn't make you a great writer.

Morning Glory: Persistence is nine-tenths of any art, not that it helps to be nine-tenths of an artist. (LAUGHTER) There's another part of this, which is the problem of the hodge-podge ritual. When you have conflicting elements. When somebody wants to do a ritual to heal the earth. And someone else wants to do a ritual to get prosperity for their Aunt Sadie. And someone else wants to do something to get a new house. And some things are really quite conflicting. One group wants to do a ritual to heal the earth, and so they want to put this mellow energy out. But someone else says, "Yeah, but we wanna stop those bulldozers that are coming in, so we wanna get this martial energy to zap their transmissions and make them fall out on the road!" And so then there's this conflict on how to approach things, and things can get really out of hand.

Carolyn Clark: Where we see that a lot is where somebody will come to the Circle and say, "I really need to get in touch with the Demetre part of me." Or, I really need to get in touch with such-and-such god-form. And my response is, "Yes, you need to do that. Then, do it. But not at this Circle."

Morning Glory: It's like chocolate icecream and limburger cheese. Mike Nichols: I find the same problem in combining elements from different traditions. That's a problem for me. Now, theologically, I might agree that all the names of the Goddess are merely different aspects of the same Goddess. Fine. But I 3012

still have a problem thinking, how is the goddess Demetre going to get along with the goddess Arianrhod or Cerridwen? (LAUGHTER) They're very different forms, and to me, well, another analogy I sometimes use is, let's say you're in a new home and you want one room of this home to be a library. You know you want certain things to be in that library, to make it a library. You're gonna want shelves for the books. You're gonna want the books. You're gonna want a comfy chair to sit in and read. You're gonna want a reading lamp near it. You're gonna want a library table, perhaps, or a writing desk. And so forth.

But let's say you go out and you buy early American bookshelves. You buy an Edwardian writing desk. You buy Victorian chairs. You buy modern chrome and glass lighting fixtures. What you have is a library, granted, because all of the elements are there. But nothing fits aesthetically. It's like a ritual smorgasbord. To me, the elements have to fit together aesthetically in order to work right.

(unidentified): I've tried to walk a fine line between Feminist and Traditional Wicca, because I like both. But how does this work for a solitary, or a person who has little access to a Coven? I've had a very hard time designing my own rituals. I found a little books that tells the elements on what goes in a ritual, and I try to follow that. Even though I may take a little bit from Doreen Valiente, because I like the way she says this one thing. But then the Farrars have a lot. And then I'll stick in a little Starhawk. But the thing is, they're all geared more to Covens. Now, does that make it invalid for a solitary? Mike Nichols: I would-- Please! Don't start asking me what's valid! (LAUGHTER) See, there's a danger in even discussing this because there's always a danger of falling into that trap. (unidentified): Is there a way to get in touch with other Solitaries? Morning Glory: There is a Solitary convention. Chris: Single rooms everywhere! (LAUGHTER) Mike Nichols: Scott Cunningham has a book coming out geared to Solitary Craft work. Let me answer the first part of your question first. I think it is possible to be eclectic and yet to avoid eclecticism within one particular ritual. Do tonight's ritual as a Celtic ritual, and next month's ritual as an Egyptian ritual if you want to, but don't mix Celtic and Egyptian in the same ritual. That's at least my point of view, my bias. I'm not saying that's some sort of dogma or rule about liturgics. It's my aesthetic, and I think aesthetics are important to ritual. Carolyn Clark: When you're working on certain things, when you're doing a very tight ritual-- For instance, if I'm doing a ritual to get in touch with that part of the Mother and that part of me which fructifies and causes creativity to flower, then I would probably call on all the Goddess names, all the aspects of the Goddess from all cultures, that do that one thing. 3013

Mike Nichols: Yes, I understand that completely. As a matter of fact, one of the forms I most love that I learned from the Roman Catholic tradition is that called a litany, a reading of a long list of petitions or names of Goddesses and Gods. And that is so effective in a Pagan ritual, especially if its done as a responsorial. That can build power like you just wouldn't believe! I use that quite a lot in my own rites. Let me jump to another subject which was raised earlier: the tension which exists between those things which are spontaneous in a ritual, where you just think up something to say on the spur of the moment, as the spirit moves you, as it were; or those people who follow rites that are very patterned, very repetitious, very rhythmic, if you will. Now, I was certainly brought up in that school of thought. And one thing that I've read recently, which I found to be a fascinating argument in favor of that tradition -- not invalidating the other, but in support of the repetitious tradition -- is that recent studies of the left hemisphere / right hemisphere brain split have shown something very interesting. Language, as you know, is a very linear system. And typically, that is a left hemisphere brain function. Anytime you are composing a sentence -- what I'm doing up here right now -- is very left hemisphere. Whenever someone is confronted with making up the invocation at each Watchtower, they are virtually working entirely left hemisphere. Whenever you are working with language, I was originally taught, you are working with left hemisphere. There is an interesting exception. Those things that are words that are commonly repetitious. When you sing a Christmas carol year after year after year, to the point you don't even have to think about the words as you sing it, your right brain hemisphere is operating just about on a par with the left, according to studies. Carolyn Clark: I do that with chanting. While my left brain is occupied with that, my right brain is free to do all kinds of other things. Mike Nichols: Right! It's sort of like a mantra. You know, for people from Protestant backgrounds, it sometimes comes off like, well, those Catholics just say their prayers by rote. "HailMaryfullofgracetheLordiswiththee." They can toss those off in no time at all. There's no power in it, there's no feeling in it, there's no spirit in it. The other point of view, however, is that the actual words themselves sort of take a back seat to the meaning, which is superimposed on top of those. And I can tell you from doing rituals in my life in the highly repetitive way, I feel like you, that it has freed my mind to go to perhaps deeper levels than if I had to do it differently every time. And by the way, notice how that's true in group rituals, too. If the High Priestess -- and I see a lot of this today -- she will not do the same ritual twice! And consequently, the entire Coven is sort of sitting back watching the High Priestess, saying, "Okay, what's she gonna do *this* time?" Never allowing 3014

them to really get into the ritual in a psychological way. When you're already familiar with something, like that Christmas carol, it enables everybody to participate fully, because they know what's going to happen, they know what to expect. They're not looking for changes in the script. Another thing that's interesting about that kind of repetitive work is that, when you do throw in a change, for a particular seasonal variation or something, it stands out. It stands out in contrast to the way you've always done it before. At a Handfasting, when you invoke the blessing of the Lord and Lady, instead of "onto ALL who stand before Thee", you say "onto TWO who stand before Thee", the changing of the words immediately focuses on the couple becoming handfasted. You hear that change; it registers.

Anahita: But isn't that same thing true for an aesthetic, well-worded, channelled experience, that a Priestess may have?

Mike Nichols: Yeah, but it sorta does put everyone else in the position of spectator. It becomes a spectator sport nine times out of ten. Or else, you are actively, consciously, left- hemispherically being involved in the production of this dramatic play. You're not getting to relax and simply experience the *known*, and the comfortable. And that's what I think we need to have more of.

By the way, whenever you have repetition, you also have rhythm. And this brings in a whole different dimension. The drumming, the chanting, and everything else that goes with repetition. I think good ritual pacing has a rhythm of its own.

Something else that we totally ignore these days in liturgical design is the use of silence, which can be VERY powerful. You know how something happens which is really meaningful and everyone's wowed by it, and somebody else just goes right into the next thing. Doesn't let you have the chance to absorb that at all. I'm not talking about that kind of deadly silence where nothing is happening and no one knows what to do. No. I'm talking about those quiet moments that really empower what you've just experienced. Yes, Eldoreth?

Eldoreth Grey Squirrel: Well, as someone else who was "lowered" Catholic (as opposed to "raised" Catholic), there is a problem when you have something that is repetitious. Unless the person really wants to be empowered by this, what their mind is most likely to do is to think about anything BUT the ritual. At least as a child, I found this true. "Okay, time to daydream. It's the same old thing again."

Mike Nichols: I think a great deal of the blame there has to do with the fact that as children, you were indoctrinated into this before the time you were ready to think about it. You didn't understand the rite. Nobody had explained it to you. You were simply going through the motions. To me, that's not magic, that's superstition. When you just go through the motions. It's just mumbo-jumbo. 3015

I don't want to run overtime, and we already are a minute or two. Let me just conclude by saying that what I feel we've been doing here is ground-breaking work. I was *delighted* to have a group of people already so involved and so experienced, to have made such wonderful contributions. I'd like to welcome you all as being, I think, some of the first Pagan liturgical theologians around. (LAUGHTER) And I hope you'll continue working on it. Thank you! (APPLAUSE)

Eldoreth Grey Squirrel: Mike, I have an alternate title for your book.

Mike Nichols: What's that?

Eldoreth Grey Squirrel: "The Rite Stuff." (LAUGHTER AND GROANS OF APPRECIATION) ................................................................................ 3016

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Editorial: Web of Wyrd number 10 Julia Phillips

During the Middle Ages, a great many men and women were put to death on charges of heresy. Nearly all of them were innocent of any crime; nearly all of them were guilty of no more than being a scapegoat for someone else's accusations and projected fears.

Fortunately, today we have grown beyond such barbaric inhumanity - or have we? As a race, have we truly evolved, or is humanity still groping around in a mire of discontent, seeking for victims on which to project its fears and failures? If we consider the way in which the medieval witch was hunted, accused and held up to public condemnation, and then compare this process with the way in which modern society deals with its victims, then I would say that the human race has not evolved in the slightest.

Consider: often for no reason other than he or she offended someone, a man or woman living in medieval Europe could be taken as a heretic, and with evidence (sic) being no more than hearsay, tried and found guilty of charges of which they were mostly entirely innocent. Their accusers were not interested in truth, but in judgement; and justice certainly had no role in their scenario. To absolve themselves of any blame in this autocratic process, the accusers made sure that public opinion was swayed against the victim. How? By publishing details of the "crime"- (sic), which were then distributed to as wide an audience as possible.

Students of English Literature will know of the enormous influence which the humble pamphlet cast on the population - which, despite high illiteracy, had sufficient numbers able to read aloud to a gathering in a town square. We all know how quickly rumour and innuendo spreads - any grapevine in any social group is proof positive of just how quickly information can passed along; and sadly, we all know that there need be no shred of truth in that information for it to be spoken about, considered, and accepted as fact.

The medium of the pamphlet proved to be so efficient and effective that it developed, and in time became the newspaper, newsletter, and ultimately, the magazine. In all cases, the emphasis is upon the distribution of information to as large a number of people as possible. In all cases, those reading (or hearing) the information have a predilection to believe what they read to be the truth. Modern print is often no more truthful than that of a 16th century pamphlet, which might describe how a witch succumbed to the charms of the Devil, flew to the Sabbat riding on a goat, where she devoured unbaptised infants, and took part in many lewd and disgusting practices. Unfortunately though, having "read about it in the paper/magazine/leaflet..." most people assume that they are reading the truth, and are often willing to believe the worst.

There are numerous examples of this process at work in modern society: in some countries, information is manipulated deliberately by politic- ians and journalists. In other countries - and I would include all of western civilisation in this - the manipulation is as pervasive, but less obvious. As the saying goes: "you can believe nothing you read in the papers but the date, and they sometimes get that wrong".

Unfortunately though, people do believe what they read in the papers, see on television, and hear on radio, just as our ancestors believed 3017

that the woman led screaming to her death was a concubine of the Devil, a devourer of babies, and that she copulated regularly with her cat, or other animals. We are quick to condemn the Christian Fundamentalist for spreading lies and propaganda, but what about the lies and propaganda spread by Pagans and occultists? It offends my intellect to read of claims by self-professed witches of traditions handed down since time immemorial, or of secret arcane traditions known only to an elect few, but it offends my sensibility that these people, claiming to be following a spiritual path, have such contempt for Truth.

We are no less human or fallible than our non-Pagan neighbour, but we are engaged in a continual search for Truth: both within and without. We are not perfect, but we do seek for our highest ideal, and we do strive ever towards it, no matter what our particular path. Therefore to me it seems a particularly unpleasant kind of action for a writer knowingly to misrepresent his or her background and/or experience, simply to acquire some spurious prestige.

The editor of a Pagan/occult newsletter or magazine has an even greater responsibility, for rarely is the publication subject to professional editorial control, and yet it is generally fairly widely distributed, and its readers tend to believe what they see. As an example, we can look at the sad death of Scott Cunningham; within hours of his death being announced, the rumours that he died of AIDS were widespread. The fact that his family and his closest friends have stated any number of times that he died of meningitis is neither here nor there: to a great many people around the world, Scott Cunningham will have died of AIDS. Why? Because it was reported in Pagan magazines, and they can't be wrong - can they?

Not only can they be downright wrong, they can also be inaccurate or misleading - sometimes deliberately so. I have seen newsletters recently where a matter best dealt with quietly, between those concerned, has been fought in the public arena using very much the same means as the medieval inquisitor. Defamatory and highly emotional printed leaflets, with scant attention to the truth, have been published and circulated throughout the Pagan/occult communities in the USA, Britain and Australia during the last year. Highly respected writers in Britain have recently been subjected to threats, with accusations and counter- accusations filling countless pages in pamphlets, newsletters, and magazines.

What, you might wonder, has this to do with a personal quest for Truth? Very little, in my opinion, hence my remarks above that the human race appears to have made no progress at all in its essential characteristics in hundreds of years. The only difference is that today, we have far more efficient means of spreading the information to greater numbers of people.

I have seen too many attempts at character assassination over the last year or so to believe that it is an isolated incidence, perpetrated only by one or two people. It has happened in Britain; in Australia; in the USA. The modus operandi has been identical in every case: an untruthful statement has been made about one or more individuals, sometimes supported by evidence (sic) of a spurious nature; the accusations have been published in print, or electronic media, and distributed to a wide audience. Even where the statement is so absurd, that no-one knowing the accused would believe it for a moment, those who do not know the accused 3018

are left wondering. This kind of trial by media is sick, and those who perpetuate it - usually self-professed "Pagans" - are, quite frankly, despicable.

If we, as a community, are to come of age, then we must rid ourselves of these contemptible troublemakers. We can't stop them publishing their pamphlets, or typing out their lies, but we can ignore them, and stop giving credence to their venomous pens. As with the victims of the Middle Ages, the victims within our own community are being used as scapegoats for someone else's fears and guilt; the only way to fight this particular plague is to ignore it. Deprived of an attentive audience, the pamphlet bandits will soon give up and go away. ................................................................................ 3019

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PR Flyer By Raven

This may answer some of the questions being asked about Wicca on PODSNet. If you print it up nice, it may also help in answering questions OFF PODSNet.

Mind you, it is only ONE possible rendition; opinions are GUARANTEED to vary.

About three years ago, I did a little PR flyer to hand out when Wiccans were doing public events (for instance, Beltane Maypole dancing in the local park) and curious passersby would ask just what the heck was going on. If you like the idea, use it -- and feel free to adapt it as needed, for your own group.

Written 1991 by Raven. NO COPYRIGHT. This is placed into the public domain. ----------------------------------------------------------------------- What You Wanted to Know about Witches *

* (but were afraid to ask)

Q. Do you worship the Devil (Satan)?

A. No, for three reasons.

First, we don't venerate evil in any form: our chosen religion is a celebration and affirmation of life and living things, as opposed to their destruction or harm. As we believe that good or evil done will return upon the doer, this does not encourage doing evil.

Second, Satan is a figure in Judeo-Christian beliefs -- originally not even an opponent of Yahweh, but more like his prosecuting attorney (as in the Book of Job). Those who do worship Satan actually accept the later Christian theology, with Satan as Yahweh's opponent, but choose to support Satan's side of the battle. We are not Christians or Satanists, and do not accept their theology or worldview, so we would no more worship Satan than, for instance, Christians would worship the Aztec God Quetzalcoatl; he simply has no place in our beliefs. (We prefer the figure of Pan, who does have horns but is a much nicer fellow.)

Third, we think history shows that, if you invest belief and emotion in any idea or thought-form, you give it strength and power in your own life -- it becomes more real TO YOU. We have no wish to invite hostile entities into our lives and give them such power over us, which is why we don't venerate any form we consider evil. That's also why we're shocked to see how much energy some Christians invest in Satan.

Q. Then why do I hear those things about you?

A. "Devil-worship", baby-killing, cannibalism and all that? These are typical accusations made by one religion against another. The Syrians accused the Jews of ritual murders long before Christ; then the Romans accused the Christians (who at least claimed to be eating someone's body and blood every week); then the Christians 3020

accused the Jews and Muslims and every other religion; today different Christian denominations even accuse each other. Making wild accusations not only sells newspapers, and books, and movies; it helps drum up support for the Religion Of Your Choice. This is a cynical use of hate, fear, and ignorance, but as long as it works, it will be used. (And there will always be psychotics willing to live up to the image -- then claim "the Devil made me do it.")

Q. If not Christian theology, what do you believe in?

A. Life. We see the entire Universe, all matter and energy, as bursting with life, loving its own living parts -- including us -- and gathered in one eternal dance. We try to catch the tune and dance to the beat.

Sometimes we call the leading dancers Light and Dark, or Sun and Moon, or the Lord and the Lady, Cernunnos and Ceridwen, Pan and Diana, or by other names. These represent the duality in all things -- male and female, yang and yin -- neither side of which can be denied or ignored, even within ourselves.

(We hope this helps us avoid the error that some worshippers of a single deity have made, such as thinking that "since God is all good and God is male, therefore anything female or feminine is evil.")

Our feeling about the Gods is that they are teachers, family members, and fellow dancers: not some untouchable abstraction infinitely distant, but an intimate part of our own lives. Our feeling about other religions is that they, too, are part of the universal dance: not enemies, but fellow strugglers seeking as we do, to live and learn to keep time with the music.

Q. What is this ceremony you're doing?

A. It depends on the moment. You may be watching a circle dance, or a Maypole dance, or a feast of "cakes and ale", or just a group hug. (We like to have fun.) Possibly, since you were handed this, you're watching us "cast a circle". That's one of our basic religious ceremonies.

When we "cast a circle", we mark off a space as dedicated and protected for our use, rather like Christians consecrating a church. (The difference is, we don't need a building, and we let the space go back to normal after we've used it.) Within this circle, we ask for the protection of guardians -- call them the four elements of Air, Earth, Fire, and Water, or the four archangels Gabriel, Michael, Raphael, and Uriel -- again, the names may vary. Then we invite the Lord and the Lady to be with us for a time. We have a nice visit, a little snack of cookies and wine (or fruit juice), and then everyone goes home. It's very friendly.

Along the way, sometimes we ask for help with our problems, such as healing an injury or illness; if you believe in the power of prayer, it's the same sort of thing -- but we try to put our own energies into the task, rather than asking someone else to do all the work. 3021

Q. How will what you are doing affect me?

A. If you're not participating, then probably no more than any other religious service you watch from outside. If you're shocked by other religions, you might choose to be shocked by ours. (Ours is just out where you can see it, instead of hidden by walls.) Or you might choose to accept our part of the universal dance as valid if different from your own. You might even choose to participate -- and people of good will are generally welcome among us.

Even if you do participate, there's no reason to take any effect from our services that you don't choose to accept. Since -- for our own sakes -- we ask for nice things to happen, the biggest possible results involve no danger. If we ask for more harmony in the world, and your life becomes more harmonious, then you benefit from the same general effect as if a church's prayer for world peace had worked. (After that, if you don't like harmony, you could always work to make your own life more discordant; whatever suits you.)

Q. Do all Witches practice the same way you do?

A. There are about as many "denominations" of Witches as there are of Christians, and since no-one is forced to keep One True Orthodox Way, even a single group may do things differently from time to time. The two mottoes that apply here are "If it works, use it" -- and "AN IT HARM NONE, do as you will."

Q. How can I find out more about you?

A. Ask one of us. We're easy to talk with. Or read some books. Good books include Vivianne Crowley's WICCA: the Old Religion in the New Age, Margot Adler's Drawing Down the Moon, Starhawk's The Spiral Dance, and Raymond Buckland's Complete Guide to Witchcraft.

There's also a lot of shocking nonsense and pulp fiction out there -- notably in movies, paperback thrillers, and the sort of newspapers sold at supermarket cash registers; we can only ask you to take anything you find there with a skeptical pinch of salt.

(This was written in May 1991 as a general information handout for the use of the CUUPS group of Milwaukee, Wisconsin. Please feel free to copy and adapt this for use by your own group.)

................................................................................ 3022

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The Coven By: Julia Phillips Wed 20 Apr 94 19:03

This article was written by me several years ago, but I thought it might be of interest here, as it discusses several issues relevant to modern Witches. Any thought or feedback most welcome! Please remember, that although the historical stuff is pretty general, the other parts of the article are my own ideas, and not necessarily applicable outside of my own tradition :)

Covens and Witches

In 1662, Isobel Gowdie of Auldearne made four separate confessions of being a Witch, and in the process, gave the word "Coven" to the world. Although there is no other historical evidence for this word, it has proven to be one of the most lasting facets of Witchcraft - ask anyone today what Witches do, and the answer will almost certainly include the fact that they meet in groups, called "Covens".

So given that a number of modern Witches do, in fact, either run, or belong to, a Coven - just what is its purpose in 20th (and 21st) century Western Civilisation? Why has this word of such dubious historical veracity survived over three hundred years? Is there a place in our modern world for a social group which, as far as we know, occurred only in 17th century Scotland?

The very fact of its survival for over three hundred years argues that there is a place for such a group. In my own case, I have been a member of, and run, Covens of Witches for a number of years, and it is a social model which fits extremely well within modern society.

The structure of a coven varies, but generally has one or two leaders, and a number of members of varying levels of experience. In a sense, the modern Coven has replaced the tribal family, and its members often fulfill familial roles, which are no longer available to them in the family in which they were born.

Some researchers have commented that many modern Witches come from a background which was disrupted; i.e., did not provide a safe family environment during their formative years. As I know a great many Witches for whom this was not the case, I think this is only a partial reason, and only for some people.

Humanity itself seems to be inherently tribal; any common bond between people will generally result in the creation cults or sub-cultures, where those of a like-mind will bond together. They will evolve their own social order (generally hierarchical), have their own common language, and often are identifiable by their demeanour and appearance.

Witches gather together in Covens for very much the same sorts of reasons; we are apart from general society by virtue of our beliefs and practices. Meeting with others who think and feel similarly to ourselves gives us the opportunity to share ideas and skills, as well as being able to practise our Craft.

A modern Coven provides a family-style environment, where the "Elders" can, by virtue of their experience, give encouragement, support, and 3023

advice to those seek to learn about Witchcraft. As with all families, Covens have very unique and individual ways of approaching this. Just as no two families are the same, neither are any two Covens.

Some Covens are run by people with an academic bent, and as would be the case in any family, this characterises the way in which their "children" are brought up. Other groups are oriented towards a more simple approach, and the oral traditions play an important role in the way in which the Coven is structured. Some combine the these two approaches, and the variations upon the basic themes are endless.

For any "family" to exist harmoniously, everyone within the group must feel a part of the group, and wish to learn and grow within that group environment. With a path such as Witchcraft, with its emphasis upon personal growth and development, it is likely that individuals who may at one time have been happy within their family group, will change, and wish to move away. This is a perfectly natural process, and the wise coven leaders will send those people off with their love and blessing. Trying to keep them would be like trying to keep your sons and daughters tied to your apron strings forever!

Ultimately, and despite the popularity of the word "coven", I do believe that most Witches are solitary in nature, and will generally spend at least part of their lives without being a member of, or running, a coven. I think the inward exploration during these periods is vital to self-development, just as we believe it is important to encourage social-awareness in children. However, I also believe that at some stage it is important to learn the practices of Witchcraft from another person; to be an apprentice, if you will; because the act of passing knowledge from one person to another cannot be replicated by books, correspondence courses, or be self-taught. This may seem an almost impossible task to some people, but as all the magical traditions teach: when the student is ready, the teacher will appear! What's more, it's true!

B*B Julia ................................................................................ 3024

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>Classification: IT.IV.C.2.e >Title: Symbolism >Author: Grand Master of the Order of Shuti Temple of Set >Date: December, XXIV >Published: Dialogues I.3 (The section on "Neters" was published in issue I.4) > Subject: Symbolism Reading List: 2L, 2V

[copyright 1989, Temple of Set. Permission for electronic distribution by echo and on PODS has been given by the author. No not copy or distribute further without permission of the author or the Temple of Set.]

The first session of the year-XXIV Order of Shuti Workshop discussed symbolism.

While the study of symbolism itself is not a primary concern of the Order of Shuti, several of the Order's activities do involve working with forms of symbolism, or are discussed using various symbols.

The symbols of the twin lion gods, Shu and Tefnut, who together are Shuti, are obviously of importance in understanding the activities of the Order. The topic of symbolism was therefore chosen for the introductory session of the workshop.

Application

In discussing this session and what would be discussed, the Grand Master stressed that symbolism wasn't to be discussed simply as an intellectual exercise, but that all participants should try to apply the Setian yardstick of "application" to this discussion.

Each and every topic of this session (and all sessions in the workshop) should be measured by the questions of a) Can it be applied? b) Is it useful? c) Does it work?

What is symbolism?

One answer suggested by workshop participants is that symbolism is a language of the unconscious.

It is a dynamic language in which one image, a single symbol, can conjure up archetypical impressions, complex or complete concepts and/or meanings, rather than being a structured language in which many words and/or several sentences are needed to put together an equivalent concept or meaning.

Another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning.

Each symbol or set of symbols can have one meaning to the initiated, and another meaning to the uninitiated. That symbol or 3070

set of symbols could also have /different/ meanings to the initiated, depending upon how the symbols are communicated, and how they are mixed with other symbols. A statement in a symbolic language could even have multiple meanings communicated at the same time to the same person.

A lot of the symbols Setians use in our writings are like that. When we read through the _Scroll of Set_ or the jewelled Tablets, those of us who have been using the language of the Temple of Set for a while will see certain words, and will know just from the way the words are used that the author is writing symbolically as well as grammatically, and he therefore means "this type of thing".

This symbolic use of language lets us add meaning to an article without adding substantially to the size of that article.

Those who haven't been in the Temple of Set long enough to pick up on that symbolic use of language will miss almost all of that meaning on their first reading.

This is one of the reasons why we all find it useful to reread past issues of the _Scroll_ and to reread Tablet articles. It enables us to read meaning in an article that we may have missed on an earlier reading.

It sometimes happens that "unintended" meaning is found in an article during such a rereading.

Even though the author may not have consciously intended to convey a certain meaning, that author's Higher Self may have influenced the writing in such a way as to symbolically give a specific message in the writing. These messages remain hidden except for those who can perceive and understand them.

On the other side of the scale, if our writings are read by someone totally unfamiliar with occult symbolism, then the message can be totally lost, and the reader may never see it.

Symbolism can be visual (examples are the Pentagram of Set, pictures of the Egyptian Neters, etc), and verbal (the closing we use on our letters, "Xeper and Remanifest", is a statement and reminder of our dedication to this Formula, a way of developing and keeping the habit of Xeper and Remanifestation going strong).

Each Word itself is a symbol (Xeper, Indulgence, Thelema, etc.), as is each Neter (Shu, Tefnut, Sekhmet, Bast). A lot of principles can be used as symbols which have more meaning to the initiated than they do to those who just read about them in a dictionary.

Visual and verbal/written symbols involve just one of our senses (sight). If you include verbal/spoken symbols, we then involve a second sense (hearing). We then asked the question, "Are there symbols which are perceived and communicated through each of our other senses?"

The first examples offered by workshop participants were incense and music: Incense can bring about different emotions and responses through the sense of smell. Music can bring about different 3071

responses through the sense of hearing, in ways totally different than the verbal symbols do (the difference between right brained behavior and left brained behavior).

Where does symbolism come from?

When dealing with incense and music, we are leaving the mental processes and intellectual reactions that visual symbols will evoke, and going instead to the more reactive, bodily, reactions.

We react to the smell of bodily feces with distaste because of the body's reaction to that sort of an input. We find the fragrance of a rose very pleasing.

One of the reasons we use fragrant incenses during a ritual is to bring about bodily reactions which enhance a ceremony because of the smells and our reactions to the smells.

The discussion of one question leads to another. We learn the reactions / interpretations / meanings of visual and verbal symbols (at least those discussed above). Do we also learn reactions to incenses and music, or are those reactions more innate?

The first response was that our reactions and interpretations, even our likes and dislikes of music are learned.

The example given was classical music, which strikes some people as very soothing and relaxing, and which is likely to put these people to sleep. But others who are aware of the intelligent dynamics and many other ingredients of classical music will find the same music very stimulating.

(We believe that the workshop participant was thinking about the lighter classical pieces, such as "Tales from the Vienna Woods," and not the more active pieces such as "Night on Bald Mountain.")

The second response disagreed with the first, pointing out that regardless of whether they are used in classical, modern, or any other form of music, harps and strings tend to evoke emotional (peaceful) moods, while drums are more primal and physical, evoking more active responses.

The next example we discussed referred to the sense of smell. To a farmer, feces and fertilizer are pleasing and filled with promise, a smell of promised growth and life, a totally different reaction than most people will have (especially after scraping a dog's refuse off the bottom of one's shoe).

Similarly, an inlander's first pleasant reaction to sea gulls on wing, grace in motion, can be compared to the reaction of those who live on the beach and have to live with the noise and the mess and the droppings left behind by those very same sea gulls.

These examples tend to support the theory that we learn our interpretations of the sounds and smells around us.

It seems from these examples that our reactions to inputs are learned, or at least they arise from our experiences. The question 3072

then becomes, can symbols have innate visceral responses, or is the response to a symbol necessarily a learned one?

To look at innate responses, the original responses to stimuli, we necessarily looked at children.

For instance, children generally have no innate response to feces, and will often eat them until they learn not to. They later learn to either react with disgust to feces, or to view them as fertilizer and the source of life.

The first example of a possibly innate response brought to the discussion was that of the ephemeral beauty of a butterfly on the wing. None of the participants could envision any child's reaction other than awe and delight at such beauty (or at least none would admit to any other vision).

This brought forth remarks concerning innate childish "awe", where almost everything is new and wonderful.

Children as they begin to distinguish between the multiple events and objects in their world are simply delighted at the beauty and diversity they find around them. There is no "evil" during this time -- only the beauty of nature.

Few of us have any reason to unlearn this initial response to the butterfly. These reactions can therefore be considered innate, stemming from the earliest days of our consciousness. Other reactions, unpleasant reactions and also more complex reactions, seem to be learned over time.

Therefore, there's some of both types of reactions. People will have initial reactions to many meaningful symbols and inputs, but their reactions can be modified by their experience and training.

This discussion raised yet more questions, for which no answers were attempted during this workshop. The questions were, how much of our symbolism is learned, and how much of our symbolism is innate? And if some form of consciousness or memory can survive from one life to another, then how much might be remembered from past lives?

Symbols may or may not come to one's attention. An extremely visually-oriented person may not notice or respond to other types of symbols, such as a room's smell, or a background level of music, while those who are oriented towards those senses will respond to those inputs, but perhaps not to others.

Symbolism may have personal and/or experiential meaning (such as the manure used to plant your garden or that you step in), or symbolism may be abstract (learned and used in writing, teaching, or jewelry, but not something that's impacted upon you in the past). This is the difference between a) the visceral response, which may be innate and may also be a learned response, modified through experience or training, and b) the mental response which must always be learned or developed.

The Grand Master wishes to note that the discussion at this point 3073

had unintentionally left the strict topic of symbolism, and was dealing instead with experience and reaction to stimuli, on the unspoken assumption that these reactions applied to our use of symbolism.

We feel this to be a valid assumption, since the pleasant reaction we have to a butterfly or to a unicorn extends to and impacts our use of those images as symbols. Those with differing reactions to sea gulls as described above would similarly have different reactions to Johnathon Livingston Seagull's story.

Also, by concentrating on experience and reaction rather than symbolism, we temporarily lost sight of the most important measure of symbolism -- that of meaning.

Yes, music has impact, but that music is symbol only if its impact includes meaning, such as the sense of freedom and power that accompanies the visual image of the "Flight of the Valkyries" and similar images of meaning those who are familiar with the movie will get from various pieces in the sound track from 2001.

Likewise incense is symbol only if its impact includes meaning.

That meaning may be supplied by the smell, or that meaning may be supplied by knowledge of the ingredients within the incense. Meaning may also be supplied by the words used during the censing of the chambre. Without some meaning, incense is not symbol, but only smell.

Closely related to the sense of smell is the sense of taste, and it's fairly easy to see that certain tastes can have meaning as well.

During Passover Seder, a ritual meal of thanksgiving and freedom (celebrating the Exodus), Jews will dip greens into salt water and eat the salty greens, to remind them of tears shed by the Jews in bondage. They will eat bitter herbs to remind them of the bitterness of slavery.

Likewise, there can be kinesthetic symbols as well.

We feel different when we hold a sword in ritual as opposed to when we hold a dagger. We feel different when we are standing up than we feel when we are sitting down, and different still when we are kneeling or laying down. We feel different in charged rooms, dry rooms, wet rooms, hot rooms, cold rooms, still rooms, breezy rooms. Uncontrolled, these latter experiences are just stimuli. Controlled and used meaningfully, these latter experiences can be symbols, manipulated and understood as such.

How should symbolism be used?

The first obvious use of symbolism is in the communication of ideas, whether written, spoken, or communicated through one or more other senses.

Based on the idea that a single symbol can have a whole galaxy of meaning, a useful communications skill is the ability to use 3074

symbols in the proper places, in the proper ways, to communicate more meaning in a smaller package (with fewer words).

Perhaps of greatest importance within the Temple of Set are the magical aeonic Words: Xeper, Remanifestation, and Xem, and the preceding Words of Indulgence and Thelema. By using these Words in writing or other forms of communication, we communicate the meanings associated with those Words.

If I say the word "Xeper" to an initiate, it means something totally different than it would mean to someone off the street, and it means something totally different to a Setian than it would mean to an Egyptologist who /thinks/ he knows the Egyptian god Xepera. Our use of the Word is quite different and the symbol carries so much more meaning than just the word "Xeper" would carry in a modern Egyptian dictionary.

This use of symbolism doesn't apply just to magical Words or Formulae, but applies to symbols of many different kinds, in many different uses.

You'll sometimes find certain words capitalized in text, as are "Words" and "Formulae" above. When not overly used, this is a clear indication that the author wishes you to view these words with their symbolic meanings, rather than their normal meanings.

During group ritual, certain words will be spoken more flamboyantly, perhaps louder, perhaps longer, and often with more gesturing. These words are then generally being used symbolically, with special meaning at least to the speaker, if not to other participants.

Symbolism can also be used in Lesser Black Magic, as tools to influence certain people (singular or multiple) in certain ways. The magician (or politician or religious leader or arts director or other manipulator) will use lighting, music, fragrance, and other symbols in ways particular to their audience's response to the symbols.

Symbolism can be used upon ourselves in a similar manner, to bring out responses from us that we want to bring out, as in ritual or as an aid to Xeper.

Words which have become symbols to us can be used as a means of increased concentration, as a visual mantra or as a sensual mantra. Such mantras can be used in ritual, in nonritual meditation, or whenever we choose to remind ourselves of the principles carried within that symbol.

Over time, some symbols can become richer and can carry more and more meaning to those people who work with the symbol.

These symbols can become "magnetic", in that each use of the symbol brings forth yet another repetition of the symbol. Each reference brings forth a constellation of meaning, with one meaning and use leading to another. Each use of the symbol sparks, or attracts, another use of the symbol.

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In these cases the symbols will often be repeated over and over throughout a conversation or other communication, each time exercising one or more of those meanings, and through the course of the communication this symbol can almost hold or reflect an entire world view. This is the way the people influenced by the symbol see their world.

At a political rally the symbol might be "America", "Democracy", or "the Party" (citizens of other countries may substitute those symbols meaningful in your domain). To some, the symbol might be "the Environment".

The symbol "Xeper" has a similar impact within the Setian culture.

Group consensus is important for communication through symbols. Different groups can have differing uses of symbols, and attempts to communicate between these groups using the symbols particular to one group (or those symbols which are viewed differently by different groups) can result in confusion or worse.

Because Setians come from such diverse backgrounds, we have various communication problems related to these diverse backgrounds.

Members from the O.T.O. may know all of the Qabalic correspondences, while members from the Wiccan background couldn't care less about the Qabalic attributions, and have correspondences which are totally different. Numerologists apply different meanings to their numbers than do the Qabalists. And all of these symbolic systems work.

But very, very few of them work for all Setians.

Qabalists within the Temple of Set who write articles and/or letters steeped in Qabalic symbolism find that very few others care enough about their symbols to wade through the text. Those from other backgrounds with intensive use of symbols similarly find difficulty communicating within the Temple of Set, since our symbolic vocabulary is so much less cohesive.

This lack of similarity in symbolism affects not only written communication, but also ritual activity.

Each pylon seems to develop its own pattern of symbolism, and inter-pylon rituals can at times be very difficult. Fitting many diverse magicians with their diverse backgrounds into one meaningful ceremony can be a challenge, a challenge faced at each Conclave, and at each activity like the Order of Shuti Workshop.

Language of the Unconscious?{fn 1}

The first question asked by the Grand Master was, "What is symbolism?" The first answer received was, "A language of the unconscious."

Parts of the workshop's discussion might seem to support this definition, while others contradict it. So let the Grand Master speak:

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Symbols have many attributes. Among the more important of these attributes is their ability to cause reaction in their audience, visceral if not innate reactions, as discussed above.

Elizabeth S. Helfman, in her book _Signs and Symbols around the World_, defines symbol as being: "anything that stands for something else."

Look in your dictionary. Mine includes several definitions of symbol and symbolism, including:

>> Symbol: 2: something that stands for or suggests something else by reason of relationship, association, convention, or accidental resemblance. 5: an act, sound, or object having cultural significance and the capacity to excite or objectify a response.

>> Symbolism: 1: the art or practice of using symols esp. by investing things with a symbolic meaning or by expressing the invisible or intangible by means of visible or sensuous representations; as a: the use of conventional or traditional signs in the representation of divine beings and spirits, b: artistic imitation or invention that is a method of revealing or suggesting immaterial, ideal, or otherwise intangible truth or states. 2: a system of symbols or representations.

Symbolism is an art, a practice, something which is done. It is used to communicate meaning. It is a language.

Our visceral responses to symbolism may be unconscious, but if that's all there is, then have we received and/or responded to meaning?

The transmission and communication of *Meaning* requires some form of consciousness.

Let's use the word /Awake/ to mean the highest form of consciousness. Remember -- the capital letter indicates I'm using a symbol; Setian use of this specific symbol (Awake) most often refers to Ouspenski's heightened state of consciousness and awareness, a state of being totally awake.

For simplicity, let's assign a whole range of various levels of conscious awareness to the name "conscious". This name can apply to heightened states of consciousness which those we would call Awake, those that barely miss being Awake, down to the almost somnabulent states in which most of mankind spends their day.

Finally, I would call the preconscious state one of consciousness in this case, a state in which meaning can be received, interpreted, and acted upon, without the individual being "consiously" aware that this has happened. But if the individual's attention is brought to the subject, then the symbol and its meaning can be recalled and the process repeated without any difficulty.

If symbols are generated and communicated, if they are transmitted and received, in one of these three states, then I believe we can correctly talk about symbolism, about language.

However, if the generation and/or reception of the symbol is uncon 3077

scious, and/or totally unintended, then I propose that that instance is not an example of symbolism, not language or communication, but rather the accidental generation of and/or visceral response to sensory input.

[Now let us return to the discussion as it took place in the workshop...]

Planetary Symbol System?

We know there are differences in the meanings of many symbols. "Patriotism" can be exceedingly important to a Republican and also to a Libertarian, but the meanings that this symbol will have can be quite different in many ways.

This leads us to ask the question of whether there might perhaps be a "planetary symbol system" in which some symbols at least can be found commonly used in many or all cultures.

The cross, square, circle, and most or all simple symbols have been found in use all over the earth. We therefore can ask whether their meanings are similar, or are the symbols used simply because they are simple geometric figures, but with meanings arbitrarily assigned by the individual cultures?

One participant brought forth Ouspenski's example that "Table" has a function, an innate form or essence, which can be perceived beyond words, and beyond a learned experience.

"Table" provokes an image, feeling, or essence that is evoked through a willed perception that extends beyond the actual set of tables that a person may have ever experienced.

Ouspenski claims that at a certain state of consciousness the Aware individual can see this deeper meaning or essence, and that this deeper meaning or essence can be commonly perceived by all who reach this level of consciousness.

Similar ideas were offered by Plato, and the concept of Platonic Forms is very prevalent throughout the Setian use of symbolism. We often speak of the Egyptian Neters as being Forms, the original or specific essence of an Ideal.

This is certainly an area that needs deeper investigation. The workshop session discussion however left the topic of abstract Forms, and instead investigated the historic use of symbols in various cultures.

Looking first at the more complex god forms, it seems each major culture has a "trickster" god: Coyote fills this niche in several Amerindian cultures, Loki in the Norse mythos, and Thoth (Hermes and Mercury) in the Egyptian (Greek and Roman) mythologies.

The Trickster is that Spirit who makes you Think. He is the Spirit who is unpredictable in his actions or reactions, who gets himself and everyone else into trouble. In the process of doing so -- most often after everyone is already in trouble -- he makes people Think, and in the end he generally gets everyone out of trouble by thinking.

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To represent the Trickster, each culture used that type of symbol or god form which for them was most appropriate for that type of character.

The coyote is a fairly independent and hard to track animal in America, requiring more than the usual amount of intelligence and stealth to catch. Monkeys similarly were appreciated for their seeming intelligence and playfulness, and so Egyptians assigned the Trickster attribute and the monkey's form to Thoth.

The question becomes ... is this type of being, this symbol, something which is universal, cross-cultural, or is it something which happens in just a few cases, and many other societies never had any use for it?

Jung was exploring this area. He defined specific symbols which he felt were common to many or all cultures. They were fairly common within his culture and Jung did manage to validate them with some cross-cultural study.

We still need to ask how complete his studies were, how extensive and wide spread.

Given people in extremely different environments, such as the Eskimo, Hawaiian, Indian, Tibetan, etc., cultures where the people have many different experiences, totally different social and physical environments, it can be expected that these people would have very different reactions to the symbols that Jung thought he had commonality on.

Jung's _Man and his Symbol_ was recommended by one participant as containing documentation on his cross-cultural studies in this area.

Not having access to any resource materials that would answer our questions at the time, the workshop session then proceeded into the topic of Egyptian Neters and the use of Neters in symbolism.

Neters

The Workshop discussion of Egyptian Neters started with a brief discussion of the Egyptian languages.

The ancient Egyptians used three different written languages, the hieroglyphic, hieratic, and demotic.

The demotic language was a mostly alphabetic language used for common communications among those who could read and write. Its primary uses were for social and business reasons.

The hieratic language was a pictographic language related to the hieroglyphic, but in which the pictographs were abbreviated and simplified to speed writing. It was used for important state documents and many later religious texts.

The hieroglyphic language was the most ornate of the three languages, the most ancient of the three languages, and the most symbolic. It was used for the most important religious and 3079

philosophical statements, and for the most important state declarations.

Many of the symbols used to form the hieroglyphic language had assigned sounds, and many others did not. In addition to the sounds and symbols used to form words, the Egyptians used determinatives, signs added to specifically identify each word. Through the use of the determinative, it was impossible to mistake one written word for another, even if verbal sounds were the same, even if the letters used were the same.

This use of a purely symbolic, picture-oriented language encouraged the ability in the learned ancient Egyptians to think with right brained methods while doing the left brain activity of reading.

It also encouraged these educated and intelligent Egyptians to work with symbols as they worked with language. They were able to communicate ideas and ideals in a language particularly well suited to this purpose.

Setians use the ancient Egyptian neters as symbols, representing aspects of the world, or aspects of the individual. We feel this is very close to the way the higher initiates of the ancient Egyptian Temples, the priests of the Temples, and the smarter pharaohs used and viewed their neters. The neters were concepts that could be communicated to and shared among the initiated, rather than being actual gods and goddesses.

The common man may very well have believed in the literal existence of his many gods and goddesses, but we believe the elite of the Egyptian society understood that these neters were purely symbols. When the Egyptian elite paid homage to the neters, they paid homage to the aspects of the universe or of the self represented by those neters.

One neter of obvious importance is Set. In dealing with this symbol, we try to identify the original meaning of the symbol, and try to eliminate the corruptions of the symbol imposed by the later rule of Osirian religion.

Rather than take space here to discuss the corruptions and distortions that were applied to the symbol of the neter Set through the Osirian culture, we'll simply refer the interested student to appropriate books in the reading list: 2A, 2E, 2G, 2W, and 2AA.

It is rather clear that the use and peripheral meanings of the neter Set changed over time. The study of Set must therefore include the careful consideration of the source of whatever writings are being studied. Fortunately most other Egyptian symbols/god forms did not change significantly over time, and such care need not be used in studying and working with them.

The neters were used and viewed as symbols. But the Egyptian temples _were_ temples, and were recognized as religions, not simply as centers of enlightened philosophy. This brings up the question: Do/did the Egyptian Neters actually exist? Were these religions founded to worship or work with beings that actually 3080

existed? Or were they simply the creations of the ancient Egyptian priesthoods?

Rather than tackle immediately the question of whether the Neters actually existed, workshop participants first chose to examine ...

Egyptian Priesthoods

The first statement made about these priesthoods was that each temple in Egypt taught a different area of philosophy or knowledge.

Those temples dedicated to a major neter or god taught that their primal Form was the First Cause. These were the major temples of the land, and an initiate who studied at temple after temple would be presented with the opposing claims that each god was the god, The Creator.

We noted in our discussion that the priesthoods of several of the "minor" neters did not make any such claims. Thoth as a single neter never seemed to be treated as the creator god; nor was Geb. However, many of the major neters were treated as creator gods, and many gods were intentionally combined into units (such as Amon-Thoth-Ra) in order to form a god which would be powerful enough to qualify as The creator god.

Neters as Symbols

We returned to discussing the neters as ways of viewing possibility and potentiality, and ways of viewing different aspects of the universe and of the individual.

For example, Ra, the sun god, was a most pervasive and powerful being, since every single day, there he is in the sky. Ra was consistent, reliable, and therefore powerful.

Similarly each force in nature was given a personality, because each force in nature has a personality (or seems to, to those who humanize such things). This is the basic principle behind most spirits of most animistic religions.

These personalities are generally reliable. A rain cloud is going to rain; it isn't going to add to the day's heat. The Nile was not going to dry up -- it was going to overflow once a year, and deposit good, rich, fertile earth upon the ground. Each force of nature, each personality, was given a name, a face, and a story.

The most powerful stories, faces, and names are those that belong to the creator gods. There are so many creator gods, that it's really difficult to pin down an actual order of precedence.

This brings up the fact that there are many apparently conflicting stories within the Egyptian mythology.

The Grand Master pointed out that in several Egyptian myths, Shu and Tefnut are self-created. In others they were created by tears of the master creator god (whoever he happened to be according to the story teller). In yet others they were created by the master god's masturbation. 3081

Shu and Tefnut by definition are the first male and female. The master god's masturbation in these latter stories was always male masturbation, but Shu is the first male. Shu and Tefnut begat Geb and Nut, but Nut was the all-pervasive universal sky that preceded the first god...

This confusion is the result of centuries of Egyptian story telling, and while some of it appears to be contraditory, most of it is useful. We certainly must hesitate to consider this mythology as one consistent symbolism, and must be careful if we wish to communicate consistent meanings using these symbols, but we have found value in this mythology.

Each story is a different way of looking at the world, a different way of looking at the first cause, and of looking at the symbols. By using these symbols, we can then indicate not only a symbol, but also which way we are looking at the world.

Hence, if in ritual or other communication we call upon Ptah-Geb-Nu, we are calling upon the creator of the earth and sky, the god who created the physical universe. If instead we call upon the Neter Ra-Ptah-ankh, we are calling upon the god who brought light and life to this planet.

Having discussed these differing views of the world as expressed by the many symbolic neters, we felt that this was a good point from which to launch into a discussion of one of the ways in which we look at Neters.

Set, the prime source of intelligence and the ageless intelligence himself, is a wee bit complex for someone a mere 20 or even 200 years old to understand, regardless of whether we look at Set as an actually existing being or instead as a master symbol.

So rather than try to encompass all of Set, intellectually or emotionally, rather than try to understand all of Set, we can work with neters which are facets of Set's being, facets of Set's symbolism. Each neter can be thought of as a specific element of Set.

As examples, Shu is one set of symbolism, one set of ideas, that an initiate can work with to "get somewhere" with, to accomplish certain initiatory goals. Tefnut is another set of ideas, as is Geb, Isis, etc.

Rather than trying to encompass and work with the entire universe simultaneously, grab whatever you can hold onto, work with that handful, study that symbol or symbols, and see what it leads to.

We had originally intended to discuss whether or not the Neters might or might not exist in their own right. Having discussed the above, it seemed somewhat unimportant as to whether the Neters actually exist. That topic will be left for a later discussion.

Bibliography

While the following books and papers were not necessarily discussed 3082

nor referenced during the workshop discussion (or in completing this article), the initiate interested in studying symbolism as a subject on its own would be well advised to begin with this bibliography. Additions to this bibliography are welcome, and should be sent to the Grand Master. (_RT_ entries are from _The Ruby Tablet of Set_.)

Barrett, Ronald K., "Book of Opening the Way (Key #4)". _RT_ IT.II.A.5.b.(1).(d).

Barrett, Ronald K., "Stele of Xem". _RT_ IT.II.A.4.a.(3).

Cavendish, Richard, _The Black Arts_. 4C (TS-3).

Crowley, Aleister, _The Book of Thoth_. 9L (TS-4).

De Lubicz, Isha Schwaller, _Her-Bak_. 2L (TS-1).

De Lubicz, Isha Schwaller, _Symbol and the Symbolique_. 2V (TS-4).

Fisher, Leonard Everett, _Symbol Art: Thirteen Squares, Circles, and Triangles from Around the World_. NY: Four Winds Press, MacMillan Publishing Company, 1985.

Helfman, Elizabeth S., _Signs and Symbols Around the World_. NY: Lothrop, Lee & Shepard Co., 1967.

Jung, Carl G., _Man and his Symbols_. Garden City: Doubleday & Co., 1964, 1968. Also NY: Dell Publishing Co., 1968, and London: Aldus Books, 1964.

Menschel, Robert, "Remanifestation: A Symbolic Syntheses", _RT_ IT.II.B.3.e.(2).

Menschel, Robert, "Tarot Primer", _RT_ IT.II.B.3.e.(3).

Norton, Lynn, "Golden Section Tarot Working", "Atu XV: The Devil", and "The Dialogue". _RT_ IT.II.A.3.k.(1), 4.h.(1), and 4.h.(2).

Regardie, Israel, _777 and Other Qabalistic Writings of Aleister Crowley_. 9M (TS-4).

Schaefer, Heinrich, _Principles of Egyptian Art_. 2R (TS-4).

========= Footnote: =========

1. The Grand Master wishes to digress temporarily from the workshop's discussion, and to comment at this time on one of the first statements offered during this discussion.

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The God Set by Setnakt

The best English study of Set is Te Velde's _Set, God of Confusion_ Brill 1977. If this particular text is unavailable through your library, I recommend a a short cheap and very reliable book by George Hart: _A Dictionary of Egyptian Gods and Goddesses_, Routledge & Kegan Paul, 1986. This very ambiguous god was alternately deified and demonized depending on the cultural/political currents running through Egypt. Allow me to present here a brief history of Set.

Predynastically: Set was an important deity appearing in the art of the Hamitic peoples living in the Ombos and Naquada regions. Interestingly, his was the only god-figure not composed of parts from recognizable Earth animals.

(The Hamitic speakers donated most of the terms to religious philosophy to the Egyptian langauge that seperate it from other Semitic languages including ba, ka, neter, etc. If somebody really wants to find the roots of the Egyptian religion, they should go up the Nile and do some serious anthropology among Hamitic speaking native cultures-- the roots of the Nile may hold keys to Egyptian thought that mute stones do not).

Archaic Egypt: Set generally occupies a secondary role to his enemy Horus, champion of the people of the North (except in the 2nd dynasty when one pharaoh took a "Set" name rather than a Horus name.) Set is intimately connected with teaching astronomy,the methods of agriculture, medicine, and above all magic. He is said to have opened the mouth of the other gods, and is the patron of the sem ritual. His cult titles include "Great of Magic" and "Eternal". There is indeed evidence that Set is set apart from other gods to die (Bonnet's commentaries on the Pyramid texts).

The astronomical cult, which placed the afterlife in the region of the Northern heavens -- particularly in and around the constellation of the Great Bear was replaced in the Fourth dynasty by a growing sun cult centering on Re and Horus. The great stellar monument that Imhotep designed were replaced by the solar pyramids of the Fourth and Fifth dynasty's. (Notably Cheops took no chances in the great Pyramid's design -- although outwardly a solar monument he had a hole bored through the stones aligned with the position of Alpha Draconis (a star in the Great Bear called Thuban = "the Subtle One" a Set cult title?) just in case that was where his ka was heading.

During the next few dynasties (4 - 17), Set is generally ignored. His functions are absorbed into other gods. Thoth picks up the attributes of magic, Osiris picks up the attributes of Mysterious time _djet_ as opposed to exoteric time _neheh_. Set keeps his attributes a storm and stellar god, and gradually comes to be associated with all night fears -- nightmares, desert fiends, and bad animals such as the hippo and the jaguar of the South. He is mentioned in a famous 12th dynasty writing called _The Discourse of a man with his ba_ in which his solar aspect IAA is referred to. Bikka Reed has a great translations of this text.

In the 18th dynasty a remarkable Pharoah Hatshepsut reintroduced the worship of Set by building a Temple dedicated to him and Horus the Elder at Ombos. This marked a strong interest in Set's eternal nature, for 3084

example in Hatshepsut is the prophecy (which she had placed in her tomb at Der el-Medina) that "She will not only enjoy the days of Horus, but the days of Set will be added to her span."

She was also interested in the antinomian nature of the Set cult -- in fact she preformed one of the most scandalous acts available to a woman -- she acted as a man. This early feminist clearly found Set, a great archetype to Work with. Set was popular among her family until the Kingship of Akhenaton (may he be reborn forever drowning in the jaws of Sobek the crocodile god).

The very militaristic pharaohs of the Nineteenth dynasty, who were probably descended form a family of Set priests at Tanis, delighted in Set both in his militaristic role and as God of Foreign places. Ramses II for example called himself the Son of Set. The Set cult too was very popular with foreigners coming to live in Egypt. His worship has always been connected with the outsider.

The Twentieth Dynasty began by looking very favorably on this god, as is shown in the name of its founder Setnakt, "Set is Mighty." There is also considerable evidence that the set cult was favored among artisans of the time (see Romer's _Ancient Lives_, Henry Holt, 1984, and if you've got as copy of Stephen Quirk's _Ancient Egyptian Religion_ check out the beautiful Stella of Aapehty -- probably the most beautiful surviving example of Setian art).

By the end of the Twentieth Dynasty, as the funerary cult of Osiris became the dominate force in popular Egyptian religion,more and more, Set as the murderer of Osiris became the Evil One. In fact by the Twenty Sixth dynasty it was a common practice to disfigure any representations of Set. He became --for all practical purposes the Christian devil. Some scholars have even derived the name Satan from Set-Hen, a cult title meaning the Majesty of Set, but I am dubious of this particular derivation.

However Set was not down for the count. During the Ptolemaic period Set, merged with the Greek titan Typhon, became the figure for the _goes_ or sorcerer to use. After Hermes the most often invoked god in the Magical papyri is Set-Typhon. This entity was used to bring spirit helpers ( bird would fly down and announce that the magician was now under the protection of a god -- a popular Typhonic practice outside of Egypt as well see Morton Smith's _Jesus the Magician_). Set was also the god to invoke to send dreams, perform healings on the head or spinal column, and to cause enmity between enemies.

There seems to be a few common threads running through the Set cult: the quest for immortality, antinomianism, and the practice of magic. Perhaps this is why Michael Aquino's current Temple of Set finds this figure so appealing as an archetype for the Left Hand Path. Like Hatshepsut before Aquino has Opened the Mouth of this ancient god, and the articulation of the Principle of Isolate Intelligence is available to us today.

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Sources and Resources for Asatru

Organizations:

The Asatru Alliance of Independent Kindreds P.O. Box 961; Payson AZ 85547

The Alliance is the linear descendent of the Asatru Free Assembly. They are a democratically run national confederation of independent kindreds who meet once a year in an Allthing to conduct business. It is essentially conservative and libertarian. "The Alliance is based upon the ancient model of tribal democracy known as the Thing, and member kindreds support a code of laws we feel necessary to preserve and protect Asatru from those who would dilute, subvert, or in any way harm our religion. Membership in the Alliance is encouraged for those who actively promote and believe in the Aesir and Vanir and our collective Heathen Heritage. Anyone interested in joining the Alliance should contact the kindred of choice for acceptance. There is no membership in the Alliance except through a kindred. Applicants must subscribe to the membership requirements of the kindred of choice and uphold the bylaws of the Asatru Alliance."

The Ring of Troth P.O. Box 18812; Austin TX 78760 The Ring of Troth was founded by Edred Thorsson. He resigned in Spring of 2242 (Runic Reckoning - 1992 C.E.) and has been replaced by Prudence Priest, most well known as the editor of Yggdrasil. Due to the resignation of Thorsson and several other members of the High Rede (i.e. Board of Directors) the Ring is currently in reorganization, and it appears that it will emerge much stronger than before.

The Ring is governed by an appointed High Rede of 9 persons who guide the national affairs of the Ring. They offer a number of programs include an Elder training program for prospective clergy, The Rune Ring for study of the magickal properties of the Runes from within a Germanic Pagan context, and recognition for local Kindreds.

The Ring of Troth requires that "its members affiliate for cultural and religious reasons rather than for racial and political reasons. The use of the Ring of Troth as a platform for any type of political or racial propoganda will not be tolerated"

Dues are $24 and include a subscription to Idunna. If one does not wish to join, Friends of the Troth may receive Idunna for $24 as well.

Magazines:

Vor Tru - $12/year. The Journal of the Asatru Alliance (see above address). Concentrates on community issues within the Alliance, news of kindreds, letters, etc.

Idunna - $24/year. The journal of the Ring of Troth. Idunna concentrates on fairly heavy academic subjects, runelore, etc.

Mountain Thunder - $15/year, 1630 30th St #266; Boulder CO 80301. Glossy covered and well put together. Usually excellent articles on relgious issues of Heathenry, scholarly stuff, reviews, and opinion.

Uncle Thorr's Newsletter - $12/year, P.O. Box 080437; Staten Island NY 3086

10308-0005. Simple newsletter with ranting and raving from Uncle Thorr and company, news from NY, and articles on lifestyle, runes, and other topics.

Kindreds:

American Church of Theodish; 107 Court St, Suite 131; Watertown NY 13601 (Anglo Saxon Theodism)

Am Church of Theodish West; 9353 Otto St; Downey CA 90241

Arizona Kindred; P.O. Box 961; Payson AZ 85547 (Asatru Alliance)

Barnstokker Hearth; P.O. Box 1972; Seattle WA 98111-1972

Eagles Reaches; P.O. Box 382; Deer Park TX 77536 (Ring of Troth)

Mountain Moot; P.O. Box 328; Elizabeth CO 80107

Nerthus Heart; 27 Gap Rd; Black Hawk CO 80422

Northern California Kindred; P.O. Box 445; Nevada City CA 95959

Norvegr Kindred; 219 Lewis St; Wash Court House OH 43160

Oak Rune Kindred; P.O. Box 3392; Galveston TX 77552

Raven Kindred; P.O. Box 970; Amherst MA 01004-0970

Skelland Kindred; P.O. Box 7608; Clearwater FL 34618

Thorr's Hammer Kindred; 9461 Bella Vista Rd; Apple Valley CA 92308

Torwald Kindred; 1630 30th St #266; Boulder CO 80301

Vinland Kindred; P.O. Box 15431 PSS; Stamford CT 06901

Wulfing Kindred; P.O. Box 18237; Chicago IL 60618 (Asatru Alliance)

Yggdrasil Kindred; 1709 West Midvale Village Dr; Tucson AZ 85476

Recommended Books:

The Poetic Edda, Lee Hollander translation (basic mythology in an excellently translated poetic version.)

The Prose Edda, Jean Young translation (basic mythology)

The Norse Myths, Kevin Crossley Holland (basic mythology in modern language and retelling, excellent for readings or meditation)

A Book of Troth by Edred Thorsson (Not my favorite author and not a book without many imperfections, but the only mass market book of the basic rituals of Asatru)

The AFA Rituals, three volumes available from World Tree Books ($18 from World Tree) The original ritual volumes from the Asatru Free Assembly.

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Introduction to Ritual and Invocation Tape ($7 from World Tree Books) A basic cassette tape that goes through a ritual step by step, the other side is a variety of invocations and prayers.

The last two are from World Tree Publications; P.O. Box 961; Payson AZ 85547 (checks payable to the O.F. of Arizona). World Tree is a service of the Asatru Alliance and carries a number of tapes and booklets as well as Thor's Hammers and statuary.

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ADF BASIC RITUAL NUMBER ONE by P.E.I. Bonewits, Sally Eaton and others

Procession, lead by D1 and D2:

D1: Ta muid anseo leis na Deithe a adhradh. D2: We are here to honor the Gods. D1: A Dheithe, an Airde, a Thabharthoiri ar Bheatha - eistigi agus freagairt orainn! D2: O Gods, High Ones, Givers of Life - hear and answer us!

Processional song:

We come from the mountains, Living in the mountains, Turn the world around.

We come from the oceans, Living in the oceans, Turn the world around.

We come from the fire, Living in the fire, Turn the world around.

We come from the breezes, Living in the breezes, Turn the world around.

Settling song:

She changes everything she touches, And everything she touches changes.

Tree Meditation:

When e'er we stand in a sacred place Beneath the Sun's or Moon's bright face, In a circle's rim or shady grove, Our spirits go to the Gods we love.

Let all our minds go clear and free, and form the image of a treee, A youthful sapling of the glade, Whose budding branches cast no shade.

Around this tender, supple youth, Are seen its sturdy forbearers growth, Those forest Elders strong and wise, Who nurture those of lesser size.

So close your eyes, and in your mind Become one of the spirit kind. Cast off your cares and disbelief, and enter tree from root to leaf.

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Relax and breathe and center will, Then let the peace within you swell Until it is a thing profound. Now send it deep in the ground.

In every little tender root Feel water flow, and and then transmute; The sap will flow through ever vein, Our links to our ancestors regain.

Now let the sap rise in a flood, And race to every branch and bud; Each branch extend into the air, Each leaf unfold in green so fair.

The gentle zephers toss each bough, And to you calming breaths endow, While rays of golden summer light Give warmth and lend their power's might.

Let water rise and fire descend, And lively air the branches bend; Thus firmly planted in the Earth, The elements give us rebirth.

Now let the green entwine, And form our sacred grove divine. With branch and root our circle form, And magic from mundane transform.

We all are rooted just the same, We feel the same supernal flame, We drink the water free to all, We hear the gentle airy call.

Now let us feel our spirits surge, And into one great spirit merge To let the Lord and Lady know That we are ready below.

And let us all link hand to hand, Before all of the gods we stand, And in this hallowed space we start To show all that is in our heart.

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Specifacation of ritiual:

Invocation of Ogma the Gate Keeper, or Mannanon in English and Irish: (English by Sally Eaton, Irish by James Duran) (visualization is a triangle shaped iris opening)

D1: A Oghma, a thiarna na nGeatai, a thiarna an Fheasa, oscail na geatai duinn. Ta muid ag siul i do lorg, ta' muid ag siul ar do bhealach. Scaoil duinn do theagasc taispeain duinn cen chaol a siul faidh muid slan. Molann muid thu mar gheall ar do chumhacht. Siuil linn a Oghma!

or

D1: A Mhanannon, a thiarna na nGeatai, a thiarna an Fheasa, oscail na geatai duinn. Ta muid ag siul i do lorg, ta' muid ag siul ar do bhealach. Scaoil duinn do theagasc taispeain duinn cen chaol a siul faidh muid slan. Molann muid thu mar gheall ar do chumhacht. Siuil linn a Mhanannon!

D2: O Ogma, Lord of the Gates, Lord of Knowledge, open the ways for us. We walk in your footsteps, we walk your roads. Reveal to us your teaching, reveal to us the way to walk in safety. We praise you for the brightness of your power. Walk with us, Ogma!

or

D2: O Manannon, Lord of the Gates, Lord of Knowledge, open the ways for us. We walk in your footsteps, we walk your roads. Reveal to us your teaching, reveal to us the way to walk in safety. We praise you for the brightness of your power. Walk with us, Manannon!

D1: Siuil linn a Oghma... D2: ...walk with us Ogma! D1: Siuil linn a Oghma... D2: ...walk with us Ogma! D1: Siuil linn a Oghma... D2: ...walk with us Ogma!

or

D1: Siuil linn a Mhanannon... D2: ...walk with us Manannon! D1: Siuil linn a Mhanannon... D2: ...walk with us Manannon! D1: Siuil linn a Mhanannon... D2: ...walk with us Manannon!

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Chant:

We invoke thee Ogma, Opener of every Gate We invoke thee Ogma, Opener of every Gate. You shall reach us, You shall teach us and reveal our fate. You shall reach us, You shall teach us and reveal our fate. (repeat nine times)

or

We invoke Manannon, Opener of every Gate We invoke Manannon, Opener of every Gate. You shall reach us, You shall teach us and reveal our fate. You shall reach us, You shall teach us and reveal our fate. (repeat nine times)

Invoke Matron of Bards (Bridget nominally)

O Bridget, our heart, Our brightest Queen; Cast your blessings unto us. We are your children, You are our mother; So harken unto us. You are the Cauldron now in our grove; Earth-Mother inspire us. O fire of love, O fire of life; Please Bridget, come to us!

Triad invocations and consecrating of the waters:

Nature: Fill main chalice with whiskey and secondary chalice with water. Hold them up and say:

D2: O spirits of the old times and of this place, our companions, our teachers, hallow these waters. Share with us the renewal of the Earth. Share with us comfort, knowledge, and blessing. Speak to our hearts, that we may become one with you all...Behold the waters of life.

D1: A sprideanna na seanaimsire, agus na haite seo, a chomhghuaillithe,a mhuinteori, beannaigi na h-uisci seo duinn. Roinnigi orainn athbheochan na Talun. Roinnigi orainn suaimhneas, eolas, agus beannacht. Labhraigi linn inar gcroi, le go mbeadh muid in aon bhall libhse...Seo iad uisci na beatha!

Sip from each chalice and passes to D2 then to sunwise (left), saying:

Behold the waters of life.

Asperging song/chant (Fur and Feathers) for while waters being passed.

Fur and feather and scale and skin, Different without, the same within. Many of body but one of soul, Through all creatures, the Gods made whole. (repeat nine times)

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Ancestors: D2: O people of the old times, our ancestors, our kindred, hallow these waters. Share with us the bond of life upon the Earth. Share with us comfort, knowledge, and blessing. Speak to our hearts, that we may become one with you all ... Behold the waters of life!

D1: A sheana, a shinseara, a mhuintir, beannaigi n h-uisci seo duinn. Roinnigi orainn ceangal na beatha ar Talamh. Roinnigi orainn suaimhneas, eolas, agus beannacht. Labhraigi linn inar gcroi, le go mbeadh muid in aon bhall libhse .... Seo iad uisci na beatha!

Asperging song/chant:

It's the blood of the ancients, That runs through our veins. And the forms pass, But the Circle of Life remains.

Gods as a whole:

D2: O Gods of the old times, our mothers, our fathers, hallow these waters. Share with us your power to regenerate the Earth. Share with us comfort, knowledge, and blessing. Speak to our hearts, that we may become one with you all ... Behold the waters of life!

D1: A Dheithe na seanaimsire, a mhaithreacha, a aithreacha, beannaigi na h-uisci seo duinn. Roinnigi orainn bhur gcumhacht le go nginfeadh muid an Domhan. Roinnigi orainn suaimhneas, eolas, agus beannacht. Labhraigi linn inar gcroi, le go mbeadh muid in aon bhall libhse ... Seo iad uisci na beatha!

Asperging song/chant:

Mother I feel You under my feet. Mother I hear your heart beat. Mother I feel You under my feet. Mother I hear your heart beat. Father I see You where the eagle flies. Spirit going to take me higher. Father I see You where the eagle flies. Spirit going to take me higher.

Praise offerings and major power raising:

The sacrifice: (see FESTNAME.TXT for diety names of holidays)

D2: Our praise goes up with thee on the wings of eagles; our voices are carried up to thee on the shoulders of the winds. Hear now, o Name, o Name, we pray thee, as we offer up this sacrifice of life. Accept it we pray thee, and cleanse our hearts, giving to us of your peace and life.

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D1: Teann ar moladh suas chugat ar sciathain iolar; beitear ar nglortha suas chugat ar ghuailne na gaoithe. Eistigi anois, a..., an ..., mas e bhur dtoil e, agus sinn ag ofrail na h-iobairte seo ar son na beatha. Glacaigi lei, mas e bhur dtoil e, agus glanaigi ar gcroithe, ag roinnt arainn do chuid siochana is do bheatha.

The Omen:

D2: Have you accepted our sacrifice of life and human effort? D1: Give unto us an omen!

Possible repitition of Praise offerings and Omen seeking, if needed.

D1: Rejoice! The NAME and NAME have accepted our sacrifices!

Meditation on personal needs:

Repetition on group needs: done by D1 & D2

Induction of Receptivity:

D1: Of what does the Earth-Mother give, that we may know of the continual flow and renewal of life? D2: The waters of life. D1: From whence do these waters flow? D2: From the bosom of the Earth-Mother, the ever changing All-Mot- her. D1: And how do we honor this gift that causes life? D2: By partaking of the waters of life. D1: Has the Earth Mother given forth of Her bounty? D2: She has. D1: Then give me the waters!

Final consecration and sharing:

D1: A NAME, an NAME, Eistigi agus freagairt orainn! Bean- naigi na h-uisci seo duinn. Muide do chlann, a mhol thu, agus anois iarrann muid ort leigheas, beannachtai, cumhacht agus tinfeadh... Seo iad uisci na beatha!

D2: O NAME, O NAME, hear us and answer us! Hallow these waters! We your children have praised you, and now we ask from you healing, blessing, power and inspiration .... Behold the waters of life!

Passing song/chant:

Burn bright, flame within me, Kindled of eternal fire. Of the people I do be, And the people part of me, All one in many parts, A single fire of flaming hearts!

Meditation on reception of blessings and reinforcement of group bonds:

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Affirmation of success:

D1: NAME and NAME have Blessed us!

D2:Every time we invoke them, they become stronger and more alert to the needs of their people.

D1: With joy in our hearts, let us return to the realm of mortals, to do the will of the Gods and our own.

D2: Yet, before we leave, we must give thanks to those whom we invited here today.

Thanking of the Entities involved:

D2: O NAME and NAME, D1: A NAME, an NAME, D2: We thank you! D1: Go raibh maith agaibh!

All: Go raibh maith agaibh!

D2: O Gods and Goddesses of the old times, D1: A Dheithe na seanaimsiri -

All: Go raibh maith agaibh!

D2: O people of the old times, our ancestors, our kindred, D1: A sheana, a shinseara, a mhuntir -

All: Go raibh maith agaibh!

D2: O spirits of the old times, and of this place, D1: A sprideanna na seanaimsire, agus na haite seo -

All: Go raibh maith agaibh!

D2: O Bridget, Fire of Life and Fire of Love, Mother of Bards and Goddess of inspiration, we thank you. D1: A Bhrid, a Thine Bheatha agus a Thine Ghra, a Mhathair na Bardai agus Bheandia na Thinfeadh, go raith maith agat!

Closing of the Gates:

D2: O Ogma, Lord of the Gates, Lord of Knowledge, we thank you. Now let the Gates Between the Worlds be closed! D1: A Oghma, a Thairna na nGeatai, a Thairna an Fheasa, go raith maith agat. Anois biodh na geatai idir na saolta a druidte!

or

D2: O Mhannon, we thank you. Now let the Gates Between the Worlds be closed! D1: A Mannonon go raith maith agat. Anois biodh na geatai idir na saolta a druidte!

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Reversing the Tree meditation:

Our sacred grove the Gods do love, The Earth beneath, the sky above, But now this ritual must end, Toward our home and hearthstone fend.

Again we cleat our mind and heart; The branches shrink and pull apart. The roots untie and backward turn, And spirit fire less brightly burns.

Let water sink, let fire go, Let gentle zephers homeward flow, And as if in a cleansing rain Become a single tree again.

Then from this solitary tree Your soul breaks loose, a being free. Your body calls, your spirit flies, Returns, you slowly open your eyes.

Libation:

D1: To thee we return this portion of thy bounty, o NAME our Mother, even as we must someday return unto thee.

Final Benediction:

D1: Let us go out into the world, secure in the knowledge that our sacrifices have pleased the Gods and Goddesses, and that we go forth upon the Earth under their protection.

D2: We have finished this ceremony! D1: So be it! All: Biodh se!

Recessional song/chant: Walk with Wisdom

Walk with wisdom from this hallowed place. Walk not in sorrow, our roots shall ere embrace. May Strength be your brother, and Honor be your friend. and Luck be your lover until we meet again.

***********************************************************************- From:THE DRUIDS PROGRESS, Report #6. The DRUIDS PROGRESS is published semiannually (Gods Willing) and is sent primarily to the subscribing members of ADF. For Further information write: ADF, PO Box 1022, Nyack, NY USA 10960-1022 (include a SASE). All Items accredited to "the Archdruid" have been written by and are (C) 1990 by P.E.I. Bonewits. All items created by other parties are (C) 1990 by them. All opinions expressed, save those specifically attributed to the Board of Trustees, are the opinions of the individuals expressing them and are Not official 3096

ADF policy. Reprint Procedure: Neopagan, Druidic, Medievalist and all cultural publications may reprint any material written by P.E.I. Bonewits, but his copyright notice must appear in full. If more than 250 words are excerpted, one cent per word should be donated to ADF.

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PAGAN MANNERS OR

Are There Any Dead Animals in The Soup? by Grey Cat, Members Advocate --------------------------------------------------------------------- I can hear the outraged screams already. there are people out there who believe that the very idea of "Pagan Manners" is a conflict in terms; that "manners" are outdated, dishonest and hypocritical. Well,think again. Manners constitute the only successful technique ever discovered by humankind to enable groups and individuals, holding moderately disparate views, customs or beliefs, to get along together. There are things more important than manners; but, without manners,its unlikely that a discussion will ever go to them. Pagan manners are fairly simple and have nothing to do with which fork you use or how to word an invitation. They have to do with respect for others' feelings and beliefs. They most specifically have to do with recognition of the fact that you should "judge not the path of your brother or sister for their path is sacred." Manners are also the only way of attempting to grant everyone the personal space which each of us needs. There have been a number of attempts to write down a list of "thou shalts" and "thou shalt nots" which will cover Pagan life. Here are several tries made by four different people: MY OWN OPINIONS 1. Never assume that you are invited to a ritual or a non public gathering just because your friend is invited. Have your friend call the group doing the event and ASK! (or call yourself). 2. When participating in a ritual led by a group of which you are nota member, ask ahead of time what will be done. SHould there be something in the explanation, or in the set-up of the ritual area which bothers you, just quietly don't participate in the ritual. 3. Ask the person(s) officiating at a ritual before you place anything in the ritual area; wear clothing or tools which might be considered unusual; or add private energy workings to the ritual being done. 4. Never just walk out of a cast ritual circle. Ask someone in the group sponsoring the ritual to cit you a door if your really and truly absolutely have to leave. 5. Don't make comments on the ritual, its leaders or the amount or quality of the energy raised during the ritual unless such opinions are asked for by the leaders. Save it for your friends, privately,after the ritual is over. 6. Vegetarians, Vegans, Strict Carnivores, Diabetics, and any others with very strong food preferences: no one minds your asking quietly and politely "Which dishes have meat (sugar, spices, hot pepper, etc.)in them?" When planning a meal for mixed Pagan/Wiccan groups, it is strongly suggested that at least some of the dishes be vegetarian, sug- ar-free, relatively non-spicy etc. At all times, within and without the ritual context, always provide an alternative to alcoholic beverages. 7. While many people have become far less secretive about their membership in a Pagan group, it is never, EVER, permissible to "blow someones cover". Do not ever call a friend or acquaintance by their Pagan name or mention their membership in a mundane situation. It is also bad manners - and a symptom of social climbing - to call an individual by his/her mundane name in a Pagan situation. It always reminds me of an extra calling John Wayne "The Duke" at a local bar. 8. Whether you drink, take drugs or indulge in other similar behavior is completely your own business. It is always wrong to urge such behavior on any other individual. The majority of serious Pagan groups absolutely do NOT allow anyone under the influence of drugs or alcohol to participate in ritual. Do not be offended of you are turned away for this reason. If you are taking a psycho-active drug for a medical reason it is very wise to check with the ritual leader(s) so they will understand and can advise 3098

you if they feel the ritual might be harmful to you. 9. Just because most Pagans/Wiccans are under 40 and in reasonably good physical condition, never assume that everyone is. Rituals and gatherings should be planned so that those with physical problems aren't barred totally from participation. Particularly in ritual, be aware that many more people than you might think are "mobility disabled." Group ritual should take place in an accessible area and some thought should be given to designating a safe place for those not taking part in dancing to stand or sit. Please be alert to anyone to whom help would be welcome. Help them to find a campsite which minimizes walking - to the ritual area, to the privies, to the eating area - whatever. Help them pitch their camp. Don't make them feel unwelcome - most handicapped people have worked extra hard on their magickal skills and may be able to add a great deal to the power in ritual and to the success of the gathering. 10. When at any sort of gathering, please be thoughtful. Particularly please observe true quiet after midnight. No one minds if you and others want to stay up all night talking or whatever. Everyone else minds a great deal if you stay up talking and laughing loudly and/or drumming. Those hosting a gathering should take the responsibility of keeping the noise level very low in at least some of the sleeping areas - and designating it as a quiet area. 11. Do not allow yourself to get the idea that you know the One True,Right and Only Path! Even if you really do have the conviction that what someone else is doing is "wrong", "incorrect", "Left-hand path"or whatever, just don't talk about it. It is perfectly permissible to refrain from participating in the activities of those with whom you cannot feel comfortable. It is not acceptable to express the idea that they "shouldn't" be doing it. This is not to say that if you know of criminal behavior on the part of a so-called Pagan/Wiccan group you should not report it. We must also be responsible for cleaning up our own act. Paganism is glorified by its diversity. Please do not allow yourself to express judgement by categories. Whether or not you like or dislike blacks, Indians, Homosexuals, women, men, or whatever, keep it to yourself! If you really and truly cannot feel comfortable taking part in a ritual which isn't conducted according to the tradition you follow or if you cannot be pleasant in company mixed with groups you disapprove of, please just stay home.

PAGAN/CRAFT ETIQUETTE by Soapbox Sam Listed below are not hard and fast rules, but some helpful guidelines for those who would function smoothly in a craft/Pagan environment. 1. Should you write to someone for information, always enclose an SASE (Self-addressed, Stamped Envelope). Many of us receive several inquiries a day. Sometimes just answering them, much less having to pay the postage and buy envelopes, is a time-consuming, expensive task! 2. Should your inquiry be about Pagan/Craft folks in your area, tell about yourself, and how you came to have our names and wrote to is -after all the Inquisition is alive and sick here in the heart of the Bible Belt. Do not expect names and addresses unless they are already"public". Most of us, even the "public" Pagan/Craft folks prefer to meet people slowly and carefully over a cup of coffee in a public place, before we start introducing you to our groups and our friends.Why should we risk when you have risked nothing? ((Sometimes I get mail that simply has a name and address on it and demand that I send the latest copy of my newslet- ter or the names and addresses/phone numbers of all Craft people in the writer's areas. One man sent me a letter raising hell because he has (according to him) sent me $0.33 in the mail and was waiting on the copy of my newsletter "I owed him"!Sadly, this type of letter is more common than not... his letter and 33 cents, is ever sent, was never received. 3099

Do I really have to explain to grown mature adults about sending money through the mails???)) 3. If you are invited to a gathering or festival, whether by written or oral invitation, before you invite others, get permission. Because of space, or other considerations, the number of people that can be accommodated might be limited, or certain individuals or groups may not be welcome because of personality conflicts and resulting disharmony. Also, if a weekend gathering is scheduled and you can only arrive for the ritual and then must leave, ask if that is OK...sometimes the ritual is the climax of the entire gathering, rather than an event in itself; in that case to show up only for the ritual not having been part of the entire event is to 'take-away' from the meaning of the whole for those who were there! 4. Always inquire what you should bring to any gathering. If you have received an official invitation, you should have been told. But,assume nothing! Ask if you need to bring food, robes, candles, drinks,eating utensils (forks, cups, plates, etc). It is unreasonable and rude to assume that an invitation to a gathering means that people just like yourselves, will expect you to come and eat their food, use their utensils and leave a mess for them to clean up after you have gone. If you cannot take food, then at least offer the gatherings sponsors a cash donation to help defray their cost. If you can't stay to help clean up afterwards, at least be considerate enough to get your own refuse to a garbage container. 5. To be invited to participate in another's ritual is NOT your right, but rather a privilege and an honor. If you are unfamiliar with their tradition, common courtesy demands that you at least inquire about enough informa- tion to participate in a positive fashion, and most certainly, make no assumptions about adding anything to the circle or placing your "special' crystals, totems, whatever in the circle or at a specific place within the circle without getting permission. Also, do not remove anything from a circle even should you feel it doesn't belong, without explaining why and getting permission. 6. It should not have to be said, but then neither should any of the above: If these Pagan/Craft rituals have no meaning in your life, and if you have just come for the fellow- ship, then enjoy the fellowship and please do not attend the ritual. The circle is a significant part of our entire way of life, not a reenact- ment of some past event just for the sake of the pageantry. When we can, we are pleased to share it with you, and we do so in Love and Light with Peace and Laughter. IDEAS FROM MERLIN THE ENCHANTER 1. Be Yourself... if you worry about what others think, then you won't think for yourself... and if you don't think for yourself, you may as well be dead! 2. Allow all others to be themselves... just because Joe Blow from kokomo has blue candles on his altar and you use only white ones, that doesn't mean he is the son of Satan. We must each one be allowed our own Pagan path in freedom, for if we cannot do that, then we have no freedom! 3. Let's stop all the silliness of who is and is not a Witch, and what one must do to be a witch. 4. Don't ask for someone's opinions unless you really want it! More Witch wars are started because someone asked for another's views and didn't like the answer they got! 5. Add a dose of good humor (the worst Witches are the ones that take everything so S-E-R-I-O-U-S-L-Y!) IDEAS FROM BEKET ASER EDITHSDATTERIt is necessary that we learn to be just plain adult about working together - or even, just existing on the same planet. 1. If you can't tolerate any slightest deviation from your own tradition, do not take part in public or cross-cultural rituals or gatherings. 2. If you have ideas of what should be in the ritual; or what should not - go to the planning meeting and express your opinions. 3. If you delegate a task to someone else - you have made it their job. The only thing you have to say is "Thank you". When and how they do it 3100

is their business so long as it is done at the moment it is required. 4. Appoint somebody to keep notes of the planning meetings - as things are said, not afterwards, or, inevitably, there will be disagreements about the ground rules. 5. Gossip : There are a few situations wherein it is legitimate to pass on "gossip". the following suggestions are not all inclusive but may serve to give guidelines for judging: a. When a major life change definitely is occurring to someone with whom you and the person to whom you pass on the information - frequently work. b. When you are acting as resource to help someone decrease a situation of disagreement. c. When you really plan to take positive action to alleviate the situation the gossip refers to. d. (This situation really does not occur all that often.) When warning someone about an individual whose practices are definitely undesirable for a reason other than that you don't like them. e. When you have truly accurate information to counteract damaging and inaccurate rumor. 6. When examining a situation to decide whether or not you, yourself,are under psychic attack, be sure to ask yourself if it couldn't be because being under attack makes you feel important. 7. Within the group or group structure, the High Priest and or High Priestess are generally entitled to your respect and a certain amount of deference. If they really, really don't know as much as you do, perhaps it is time that you take a fond and friendly leave of them/him/her and begin a group of your own. Obviously, group or group affairs are appropriate subjects for discussion among all the members, and the HP/S definitely should be willing to listen to reasonable suggestions. However, you joined the group in order to learn from its leaders; a year or two of study prob- ably doesn't qualify you to suddenly object to all their teachings, methods, and beliefs. Above all, it is inappropriate to try to stir up the whole group and "take over" the group. The leaders have put a good deal of time, patience, thought and teaching into building the group and giving it a good name - if you want to be Witch Queen of the Universe, start your own group from scratch and try to become good enough to earn status yourself. The goal is not big groups, it is the best possible groups. For group leaders: They need to be grown-up enough to know that everydisagreement isn't necessarily a personal attack. They need to developleadership skills to avoid confrontation and inflexibility. They needto know how to lead without dominating and they need an inten- seinterest in the health of the group. The HP/S needs to listen to theideas of the members and to use their ideas whenever posssible. Theyshould be able to explain rationally why certain ideas cannot be used. #30# 3101

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Study of the Planetary Hours System ----------------------------------- by Andrew Kettle. 1994

Introduction. Neo-pagan witchcraft has no central leaders, so one of the questions that echos across the valleys of the traditions is; "Are there to many cooks spoiling the broth?" As most witches are fervent independants, and self-assertively so, each will have a differnt approach and opinion to such a simple observation. Underneath the whole landscape of debate however, are truths and basic historical facts being forgotten or distorted? In certain instances it would be deemed unavoidable in the present atmosphere of information scavenging, where medium communications reveal past lives and the knowledge from them to broaden the bookshelves of the many esoteric book shops. Be that as it may, studying the large expanse of existing wisdom, at times similiar to looking through water-glass, will relinquish many difficulties and contradictions. To some this would increase the mysticism, however when it is a matter of legitimacy where do we stand?

Sample Text: from "What witches do", Stewart Farrar,1989, Phoenix Pub.,Wash. p.174.

" Appendix 3. Planetary Hours.

These are the traditionally accepted hours for operating spells which have planetary correspondences. Each day has a ruling planet; our days of the week in English are mostly named after the Teutonic forms of the planet-gods concerned. They are: Sunday, the Sun; Monday, the Moon; Tuesday, Mars (Tiw); Wednesday, Mercury (Woden); Thursday, Jupiter (Thor); Friday, Venus (Freya); Saturday, Saturn. The First hour after sunrise is ruled by the day's own planet, after which each hour is ruled by one of the other planets in the order Sun, Venus, Mercury, Moon, Saturn, Jupiter, Mars, and so on in rotation. Thus Monday's second daylight hour is ruled by Saturn, Tuesda's second by the Sun, etc. At sunset a new sequence starts with the fifth down the list from the day's planet: thus Monday's first hour from sunset is ruled by Venus, etc. The full list is as follows: "

Disclaimer: I have it as a strong intention, to point out that this acticle is not to be taken as a personal attack of the above author or the publisher, or any other connecting party. I have used Stewart Farrar's text only as a example of the commonly published, and accepted, planetary hour concept.

Example: Winter Solstice Timetable of Planetary Arrival and Departures for ================================================================= 3102

Eastern Australia (Brisbane area only) on the 22nd of June, 1994. ================================================================= Wednesday

Time Planet Statis Planetary Hours ---- ------ ------ --------- -----

2.30am Jupiter Set. Mars 3.40am Mars Rise. Sun 3.50am Pluto Set. Sun 4.54am Moon Set. Venus 5.14am Twilight start 6.37am Sun Rise. 6.55am Mercury Rise. 8.14am Neptune Set. Moon 8.25am Uranus Set. Moon 9.12am Venus Rise. Saturn 11.06am Saturn Set. Mars 1.32pm Jupiter Rise. Venus 2.29pm Mars Set. Mercury 3.21pm Pluto Rise. Moon 3.53pm Moon Rise. Moon 5.02pm Sun Set. 5.31pm Mercury Set. Jupiter 6.25pm Twilight End 6.35pm Neptune Rise. Sun 6.46pm Uranus Rise. Sun 7.44pm Venus Set. Venus 10.23pm Saturn Rise. Saturn

Hypothesis: My hypothesis is that the 'Planetary Hours' concept is a timetable, based primarily on simplicity, that was developed in a age when astronomic technology was largely unavailable, so resulting in such a system; that in our modern technological society, as a result of astronomic calculations being easily accessable, that a new system of 'Planetary hours' should be constructed upon 'Hours of Right Ascension/ Planets on the Meridian' where applicable or the highest point of ascension, when the planet is not true to the horizon.

Conflict: As it can be deduced from the above table, certain planetary hours occur when the planet in question is not within the horizon. For example, the sun's planetary hours of 3am and 6pm are outside of 'daytime'; Mar's 2am is outside of 'Marstime'; the moon's 8am is external to 'Moontime'. As a principle, I would remark that it would be of assistance in rituals that the planet is in appearance and that the optimum time would be when the planet is directly above, the hour of Right Ascension/ Planet on the Meridan, or highest point of path through the hemispheres. If the 'worshipper' was to have a difficulty with the domineering effect of the planet being above them / on top of them, then a principle of welcoming the planet at rise and farewelling the planet at set are equally as valid. Continuing, this would establish only one planetary hour in each day, raising the question of practicality, though a rather 3103

erroneous matter, giving the examples hours of: Mars (9.04am) 9am planetary hour, Sun (11.49am) 11am planetary hour, Mercury (12.13pm) 12pm planetary hour, Venus (2.26pm) 2pm planetary hour, etc. To this end, computer programs and/or annual publications would easily create the availablity of the timetable, a future project for any publishing house or any number of the pagan/ witchcraft magazine to have as a regular cloumn, thus giving the practitioner the simplicity, not resorting to ill-advised system as an alternative. However, at this point it should be mentioned that, in accordance with general perception, the physical planet plays a symbolic role, that the planet is not the vehicle of magical properties, but a icon, much as the moon is not Aradia in person, but a mirror of her essence. Furthermore, it is an accepted belief that the full-moon is the time of 'Esbat', though in comparison the remaining planets are given an inaccurate timetable; a perplexing situation. Toward, the modernising approach in witchcraft it should be important to establish 'correct' instruction to ritual, upon the understanding that it would be a great disservice to entertain anything else but actuality; as the turmoil of the word 'wicca' has caused in the movement, now accepted by most as a redefined word, though all the same established upon false impressions, an unfortunate situation historically speaking. An accurate approach to the craft, that is slowly being supported as our cultures' resources and developing knowledge widely spreading with discussions and publications, will result in a detailed sweep and clean of the old misconceptions in the traditions and a polish to reflect the light of modern education.

Conclusion: As with the modern approach of Planetary Hours, it should be every members directions in tune with open-minded, clear thinking not to accept a practice that is incorrect and to strive establishing a strengthed tradition on the foundations of accurate discovery of the originals of comprehension. Such an approach would wash out the '14th century mass illiterate' influence that customs have continued. Though it must be seen that without this assistance there would possible be no present existance of witchcraft, but a rectification of this knowledge is by no means an attack. Furthermore, it is suggested that a choice should always be based on truth and not mislead by mistaken presuption.

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By: Alex Rigel Source: "An ABC of Witchcraft", Doreen Valiente, 1973, Phoenix publishing inc., Wash. pp.203-4.

"Initiations. When witchcraft became an underground organisation, the Craft of the Wise, it shared a characteristic common to all secret societies. Admission to it was by initiation. Such initiation required the newly admitted member to swear a solemn oath of loyalty. When witchcraft was punishable by torture and death, such an oath was a serious metter. Today, when witchcraft has become like Freemasonry, not a secret society but a society with secrets, the idea of initiationj still remains. Initiations into witch circles nowadays take varying forms, as they probably always did. However, the old idea that initiation must pass from the male to the female, and from the female to the male, still persists. A male with must be initiated by a woman, and a female witch by a man. This belief may be found in other forms, in traditional folklore. For instance, the words of healing charms are often required to be passed on from a man to a woman, or from a woman to a man. Otherwise, the charm will have no potency. There is also an old and deep-seated belief, both in Britian and in Italy, that witches cannot die until they have passed on thier power to someone else. This belief in itself shows that witchcraft has been for centuries an initiatory organisation, in which a tradition was handed on from one person to another. The exception to the rule that a person must be initiated by one of the opposite sex, occurs in the case of a witch's own children. A mother may initiate her daughter, or a father his son. In general, for their own protection, covens have made a rule that they will not accept anyone as a member under the age of 21. Witches' children are presented as babies to the Old Gods, and then not admitted to coven membership until they have reached their majority. This rule became general in the terms of persecution. Secrecy upon which people's lives depended was too great a burden for children's shoulders to bear. It is evident, from the stories of witch persecutions, that witch-hunters realised how witchcraft was handed down in families. Any blood relative of a convicted witch was suspect. The witch-hunting friar, Francesco-Maria Guazzo, in his 'Compendium Maleficarum' (Milan, 1608, 1626; English translation edited Montague Summers, London, 1929), tells us that "it is one among many sure and certain indications against those accused of witchcraft, if one of their parents were founded guilty of this crime". When the infamous Matthew Hopkins started his career as Witch-Finder General, the first victim he seized upon was an old woman whose mother had been hanged as a witch. There are a number of fragmentary accounts of old-time witch initiations, and from these a composite picture can be built up. The whole-hearted acceptance of the witch religion, and the oath of loyalty, were the main features. There was also the giving of a new name, or nick-name, by which the novice was henceforth to be known in the novice was given a certain amount of instruction, and, if the initiation took place at a Sabbat, as it often did, they were permitted to join in the feast and dancing that followed. In some cases, in the days of really fierce persecuation, a candidate was also required to make a formal renunciation of the official faith of the Christian Church, and to fortify this by some ritual act, such as trampling on a cross. This was to ensure that the postulant was no hypocritical spy; because such a one would not dare to 3105

commit an act which he or she would believe to be a mortal sin. Once the postulant had formally done such an act, they had in the eyes of the Church damned themselves, and abandoned themselves to hellfire; so it was a real test of sincerity, and an effective deterrent to those who wanted to run with the hare and hunt with the hounds. Such acts are not, however, to my knowledge, required of witches today. One of the ritual acts recorded as being part of a witch initiation is that described by Sir George Mackenzie, writing in 1699 about witchcraft in Scotland, in his book 'Laws and Customs of Scotland" (Edinburgh, 1699): "The Slemnity confest by our Witches, is the putting one hand to the crown of the Head, and another to the sole of the Foot, renouncing thier Baptism in that posture." Joseph Glanvill's book 'Sadducismus Triumphatus' (London, 1726), had a frontispiece of pictures illustrating various stories of mysterious happenings, and one of these old woodcuts shows a witch in the act of doing this. Her initiation is taking place out of doors, in some lonely spot between two big trees. With her are three other women, one of whom seems to be presenting her to the devil, who appears as the conventional figure of a horned and winged demon. In practice, however, the devil of the coven was a man dressed in black, who was sometimes called the Man in Black, for this reason. The "grand array" of the horned mask, etc, was only assumed upon special occasions. A variant of this ritual was for the Man in Black to lay his hand upon the new witch's head, and bid her to "give over all to him that was under his hand". This, too, is recorded from Scotland, in 1661. Information about the initiation of men into witchcraft is much less than that referring to women. However, here is an account from the record of the trial of William Barton at Edinburgh, about 1655, evidently partly in his words and partly in those of his accusers, which tells how a young woman witch took a fancy to him, and initiated him:

One day, says he, going from my own house in Kirkliston, to the Queens Ferry, I overtook in Dalmeny Muire, a young Gentlewoman, as to appearance beautiful and comely. I drew near to her, but she shunned my company, and when I insisted, she became angry and very nyce. Said I, we are both going one way, be pleased to accept of a convoy. At last after much entreaty she grew better natured, and at length came to that Familiarity, that she suffered me to embrace her, and to do that which Christian ears ought not to hear of. At this time I parted with her very joyful. The next night, she appeared to him in that very same place, and after that which should not be named, he became sensible, that it was the devil. Here he renounced his baptism, and gave up himself to her service, and she called him her beloved and gave him this new name of John Baptist, and recieved the Mark.

The Devil's amke was made much of by professional witch-hunters, being supposed to be an indelible make given by the devil in person to each witch, upon his or her initiation. However, it would surely have been very foolish of the devil to have marked his followers in this way, and thus indicated a means by which they mightalways be known. From the confused descriptions given at various times and places, it seems evident that the witch-hunters knew there was some ceremony of marking, but did not know what it was. In witchcraft ceremonies today, the new initiate is marked with oil, wine, or some pigment, such as charcoil. However, as Margaret Murray has pointed out, there is a possibility, judging by the many old 3106

accounts of small red or blue markings being given, the infliction of which was painful but healed after a while, that this may have been a tattoo mark. Ritual tattooing is a very old practice; and some relics of this survive today, in the fact that people have themselves tattooed with various designs 'for luck'. However, when persecution became very severe, it would have been unwise to continue this form of marking. The most up-to-date instance I have heard, of the marking of new initiates, is the practice of a certain coven in Britian today, which uses eyeshadow for this purpose; because it is available in pleasing colours, is easily washed off, and does no harm to the skin. One wonders what old-time witches would think of it!

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By: Alex Rigel Source: "Lid Off The Cauldron. A wicca Handbook", Patrica Crowther, 1992, Samuel Weiser inc., Maine. pp.34-

Initiation.

To become a witch you must have a natural inclination to worship the Old Gods. It must be a feeling which springs from the heart and carries you on towards your goal, in exactly the same way it happened to the first witches thousands of years ago. The approach must be in this manner. Any other attitude, such as vulgar curiosity, a desire for power over others, or the selfish intention of using magic to gain material ends, will only end in failure and disillusion. The Old Gods are ancient archetypal images of the divine powers behind all Nature. They are the oldest gods known to man. Pictures of them are painted all over Europe and show the great influence they had, even at the Dawn of Time. Just because they are so old, is no reason to believe they are in any way 'out of date'. Our ancesstors were no fools: their way of life and their culture is gaining more and more respect as the years go by. Continuous discoveries about their skills and beliefs growing admiration and amazement. Their deities were a Mother Goddess and a Horned God, representing the twin forces of life: male and female, light and dark, positive and negative, Sun and Moon, etc. These complimentary aspects in nature are 'fact' and cannot be disputed. And, because the Gods are true representations of the divine powers behind all manifestation, they have endured through millennia, and will always endure. Unlike many other religions, where contact with divinity is sought through prayer and meditation, witchcraft teaches development of the soul through the Eight Paths of the Witches' Wheel. These ways are part of the Western Mystery Tradition. The West and the East are two very different places. Eastern religions teach their followers to look 'within' for enlightenment, and although the West uses this method in meditation, it is only 'one' of the Eight Paths. The Western mind looks 'outward' and seeks spiritual grace by helping others. Thus, the witches use their powers to help those in sickness or trouble. The Awakening can begin as an urge which rises from the depths of the soul. A state of boredom or despiration, which every human being comes to at some point of incarnation, can become as a beacon to the spirit. It is born to the struggling soul and to the complacent alike. Many lives may be endured before it is realized that the true self must take the initiative and begin to fight its own way out of the Cycles of Incarnation, which, without the control of the Higher Self, may continue indefinitely. Once the realization is born, and the quest begun, the soul is on its way from manhood to godhood. Regarding the Craft, it is wise to seek initiation from a 'genuine' coven. This is not as easy as it sounds, as genuine adherents do not seek converts, and therefore do not advertise for members. they believe that if a person is sincere and determined enough in their desire to belong to the Craft, they will, sooner or later, make contact. There are, however, various ways of speeding things up a little, such as contributing to one of the privately printed occult magazines, which are usually run by people 'in the know'. Or even placing a small advert in one of these papers. You can also write to the author of a book on the subject, and send the letter via the publishers. It might then be forwarded to a coven in your area, although I must add here that even if 3108

this happens, and you are invited to meet someone from a coven, it would not be indicative of entry. There are certain conditions which have to be fulfilled, such as blending in with the personalities of the members, having read widely on the subject, a willingness to submit to a waiting period, usually a year and a day, among others. Yet these conditions are valid ones; you cannot expect to be accepted quickly, but you will know that the witches you meet have undergone similar obstacles themselves. The ways of the witches are those of caution, especially where strangers are concerned. After all, who would admit a stranger to their home without an introduction, let alone to a temple of the Mysteries. Care must be taken, too, in finding a coven which is in close 'rapport' with your own life-style, culture and character. But, once contact is made, there is hope in finding a group where conditions, on both sides, can be fulfilled. Although some covens wear robes, the traditional way of working in the Circle, is to be sky-clad, or naked. When you are brought into the Craft, yoou enter as you were born, without clothes or ties of any kind. The first initiation is virtually an introduction to a new way of life. You are made a 'Child of the Goddess'; you are shown the tools of the Craft; told the ways of working magic, and made to swear an oath to keep the secrets of the Art. This is called the First Degree. The Second Degree is the initiation proper. Thsis involves the concept of symbolic death and symbolic resurrection, when you are re-born with the new magical personality. A new name (of your own choice) is given to you which represents the transformation, and by which, henceforth, you will be known when in the Circle. The drama of this mystery play implants its ideas firmly in the subconscious mind of the adherent, and the mystery, which is enacted on the material plane, sets the seal on the future. It is not to be supposed that by initiation and teaching you will automatically be 're-born'. A way will be shown, and knowledge imparted, yet the journey is always 'alone' and the true 'will' tested to the very brink of breaking point. In a sense, when initiation takes place it is very much like daring Fate to do its worst. One has taken a stand: "I announce to all creation that I will endure to progress." In witchcraft the soul develops a deeper understanding of 'being'. This entails practice, which is why the Craft has grades of advancement. The highest grade is the consummation of the mysteries, where ritual yields to what is termed, 'The Secret of the Silver Wheel'. There is also the imparting of certain 'secret' words, which, in themselves, convey very little, but their secret intention 'is' important and gently 'nudges' the aspirant onward. ................................................................................ 3109

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ASC's And Ritual This article by Anna appeared in Web of Wyrd, issue number 7.

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Altered States of Consciousness (ASCs) are an integral part of ritual. They can be defined as any mental state recognised by the individual as different from his or her normal waking consciousness. As such, the act of separating yourself from the mundane world, having a ritual bath or shower and preparing the ritual space, is enough to induce some sort of ASC in most people. Taking on a magical persona involves an ASC, as does invocation of godhead, dancing or chanting to raise power, meditation, scrying, and going through a guided visualisation or pathworking.

The use of ASCs in magic and ritual has many benefits. By means of a guided visualisation or pathworking you can have experiences that would harm you or be impossible in the mundane world. For example, in a visualisation relating to fire you can stand in the midst of a roaring fire or become the flame itself; experiences which might deepen your understanding of the element fire. Another experience reached through ASCs is that of the god or goddess being called down upon you, something that enriches and enlivens your magical life.

Entering an ASC is normally part of the process of stepping onto the astral plane, reaching the Otherworld, tapping racial memory or the collective unconscious, contacting inner guides or obtaining information from your own unconscious. To raise power, many enter an ASC by dancing, chanting or using breathing techniques. It's then much easier to focus your concentration, draw on energy, and let it flow through you and into the object of the spell.

Simple ASCs shouldn't be forgotten. Being able to relax the first time you cast a circle in front of everyone might help you remember the words, and will certainly help you focus the power you need. Meditation is another fundamental skill in magical arts, one that is used at all stages.

Some ASCs can help you find out more about yourself. By doing so, you can understand and remove the beliefs and blocks that prevent you from developing, from using your magical abilities to their full extent. These blocks are erected as part of the process of growing up. As an example, if you're told often enough as a child that the fairies that you see at the bottom of the garden don't exist, eventually you come to believe it. Understanding and getting rid of this belief twenty years later so that you can see the fairies again can be a long process, one which can be speeded up by techniques using certain ASCs.

Like many things, ASCs are tools, often valuable, but also dangerous. One danger is not coming out properly at the end of a ritual. Being in an ASC can feel wonderful and it can be tempting to stay there. You see it happening at some of the New Age workshops, where people get a nice emotional spaced-out high from a session, and hang on to that feeling as long as they can - "workshop junkie". The problem is that in an ASC you do not always have full access to those parts of yourself needed to perform mundane tasks like driving a car, or doing your job satisfac- torily. Remaining in an ASC can be quite destructive if you need to function in the "normal" world.

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Occasionally an ASC can trigger what is known as an abreaction in someone. Entering the ASC removes the barrier the person has put between their conscious mind and a traumatic experience they've had. As a result the person suddenly goes through the experience again, bursting into tears, yelling with anger, shivering with fear, and so on. This sort of reaction needs to be dealt with therapeutically; telling the person to forget it only makes the experience and any problems it has caused, worse for them. Not only does the person controlling a group ASC experience need to be able to handle such abreactions, but he or she also needs to be able, when putting a new group into ASCs, to recognise individuals with borderline psychoses. The reason is that putting such people into an ASC, especially trance states, can push them over into a full-blown psychosis. For example, putting an epileptic into trance can trigger epileptic seizures.

Control is an important aspect of ASCs. In a ritual, at least one person should remain in control, able to take over and bring the group out if anything goes wrong. That person makes sure that no-one is taken over by an entity which remains after the circle, and that no inappropriate suggestions are made. (In ASCs, especially trance states, you are much more suggestible, and might inadvertently pick up someone else's comment as a suggestion - after all, this is the principle upon which TV advertising is based.) They also make sure that everyone comes out and grounds properly at the end of the ritual.

Another area where control is important is where an ASC is entered from another ASC. Pathworking, visualisation and scrying is often more intense, more meaningful, if done in circle. This is because when you start to do the pathworking or whatever from a mild ASC instead of your own normal waking state, you tend to go further or deeper, and thus gain more from the exercise. However, using drugs to enter an ASC before performing ritual is a completely different matter. Drugs leave you with no control over the first ASC you enter, so the outcome of entering a second one can be quite different from what you expected. The harder the drug, the bigger the problem is likely to be. A drug might, on a rare occasion, have a place in ritual, but only when the effect of the drug on the person taking it is known, there is a very good reason for its use, and someone else is available to deal with any problems that might arise. Drugs also sap the magical will and discipline by preventing you from learning how to achieve the results you desire by yourself, and encouraging you to be lazy. In the end your ritual work suffers.

ASCs are a fundamental part of magical ritual. The basic arts - meditation, concentration and visualisation - all involve ASCs in some form. It is easy to get caught up with the glamour of something different, something that feels good, that is outside our normal experience and upbringing, and forget that, like most things, there is a negative side to ASCs. They are a tool; useful once you master them, but dangerous if misused. For many, ASCs have become the basis of their path to spiritual development.

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B*B Julia ................................................................................ 3111

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The Berserkir This letter appeared in Web of Wyrd number 7:

With reference to the ongoing discussion of the berserkir or "bear shirts" Viking warrior clan. P G Foote and D M Wilson state in their book, "The Viking Achievement" (Sidgwick & Jackson UK 1970) that the berserkers worked themselves up into a frenzy which gave them super- normal strength and made them indifferent to blows. It was generally believed that they had magical powers, although they were regarded as inferior to the great heroes of the Viking sagas. The berserkir howled savagely as they went into battle, and Foote and Wilson speculate that these battle frenzies were the result of excessive alcoholic intake. According to Icelandic Law (Christian version) anyone who fell into a berserk frenzy was considered highly dangerous and could be classed as an outlaw from society. The following verse from the epic poem "Atlamal" circa 11th century CE is believed to contain a reference to the berserkir and their method of fighting, as well as to another warrior clan who wore wolf skins, and may be connected with lycanthropy!

Full they were of fighters and flashing bucklers, western war lances and wound-blades Frankish; cried then the bear-pelted, carnage they had thoughts of, wailed then the wolf-coated and weapons brandished.

It would seem the berserkir wore tunics of bearskin because the animal was their totem and they believed they could magically attain its strength. Their unorthodox fighting methods - akin to the "battle spasm" of Celtic warriors possessed by the god/desses of war - and the modern meaning of the term "to go berserk" suggest they were less than self-controlled but in fact fought, quite literally, like men possessed.

Mike Howard ................................................................................ 3113

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QUANTUM MECHANICS AND SOME SURPRISES OF CREATION

Cross posted from I_UFO, by Glenda Stocks, again By Bill Moore Scanned from the CONTACT, June 14,1994, with permission.

SYNTHESIS OF SCIENCE AND RELIGION

[...] ... we will define this writing as simply an interesting look into quantum-statistical methods of simulating energy-informational processes.

... Boris Iskakov who was born in Magnitogorsk on November 14, 1934. He is a graduate of the Institute of Physical Engineering in Moscow.

... In this work he endeavors to synthesize elements of science and religion. Dr. Iskakov has recently been interrogated and we would share the interview with you.

... The interview comes from Russian documents so we will meander through the translations as best we can and at least you will be introduced to such as "leptons", etc. [...]

[QUOTING]

MATHEMATICAL TRANSFORMATIONS

The equations of Schrodinger and Dirac, well known in quantum physics, describe the laws of the conservation of probability for fluxes of matter at the level of elementary particles of the microworld. By means of certain mathematical transformations I (Dr. Iskakov) obtained equivalent equations of a much broader applicability. They describe the laws of the conservation of probability for fluxes of matter, energy, and information. The equations have a deep philasophical meaning, which extends far beyond the interpretation of the Schrodinger and Dirac equations. An appropriate name for them is, in my view, suggested by a doctrine of Oriental philosophy--karma. In a narrow sense, it claims that every deed or thought, good or bad, receives due reward or retribution. In a broader sense, it denotes the principle of unity, integrity, and inter-conditionality and causality in the Universe. That is how I construe the term "equations of karma", which describe any cause-and-effect relationship.

WHAT IS THE "EQUATION OF KARMA"?

The study of psychic phenomena dictated the need to define the concept of the information-energy field. Its material medium, according to contemporary notions, may be a global lepton gas, consisting of extremely light particles, microleptons, with a mass of 10^-40 - 10^-30 g. Microleptons are much lighter than electrons and are capable af freely penetrating any body in the Universe. The gaps between atomic nuclei are for them just as spacious as are the holes in a fishing net for molecules of air.

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The idea of a microlepton gas appears to echo the 19th-century notion of the universal ether, but is scientifically much more complex and profound. What we are talking about in this case is no longer an ideal space-pervading fluid, but a quantum-granular structure of the space-time continuum, filled with whirling streams of polarized microleptons (including some virtually vacuum-born).

Such an approach enables us to use the mathematical apparatus of quantum mechanics to describe the information-energy field. Moreover, relationships of a higher level of generalization are derived than the classical equations of Schrodinger. The new equations describe not only the movements of matter, but also the development of the totality of interconnections, signals, events, and processes. The special term introduced for such relationships is "equations of karma". As for karma, it is understood to mean a broad philosophical category of universal inter-conditionality, causality, and dependence in combination with the principle of the unity and integrity of the Universe. There are two equations of karma--the direct and the complex-conjugated:

GS> (NOTE: I have substituted regular letters for the Dr.'s GS> symbols)

AY=0; A'Y'=0;

where the operators have the form

A=2h^2V + i2h o/o t-9; A'=2h^2V - i2h o/o t-9.

Here Y denotes the probability density wave (the wave function); V, the Laplace operator; 9, the potential energy density, and h, Planck's constant.

These equations may be solved in the form of karma waves and anti-waves with quantization of probability waves. Connected with them are perturbations of the information-energy field, i.e., wave signals. In principle, such signals may propagate faster than light.

The equations of karma make it possible to draw certain philosophical conclusions of fundamental significance. It follows from them that diffraction takes place not only in space but also in time. Any event is, so to speak, split in space-time. The propagation of a solitary signal is preceded by a series of pre- signals and followed by post-signals, both fading with distance. Perceptive analysts are able to use the first intimations of pre-signals to give a precise picture of a coming event. This is called scientific foresight. But there is also intuitive prevision. Centuries ago clairvoyants described events that are happening in our time.

Pre-signals provide an explanation of relative proscopy--when a sensitive person learns about an event before others do. Such a person detects faint pre-signals that most people do not perceive.

For instance, an explosion on the Sun may produce solar prominences extending for millions of kilometers. Two or three days later the "solar wind" reaches the Earth, causing powerful geomagnetic 3115

storms that affect everything living. During such periods, disease and mortality rates increase in all countries.

This dependence of everything living upon solar catastrophes was proved several decades ago by Alexander Chizhevsky. Can we learn of the approaching "solar winds" in advance? It appears that we can. The solar wind has presignals: swift streams of solar photons an neutrinos, which reach the Earth in eight minutes. By detecting them it is possible to warn the medical services of all countries of an imminent geomagnetic storm two or three days in advance, ample time to take the necessary measures.

From the theoretical standpoint the works of the eminent Russian researcher Anatoly Okhatrin are of definite interest. They confirm the idea of an ether or universal lepton gas, which contains full information about the material world. Clusters of the lightest par- ticles--microleptons--carry people's thoughts and feelings; these microleptons are capable of travelling in space and time at tremendous speeds.

The speed of light is a limiting factor only for a continuous stream of speeds, the so-called continuum. However, greater speed levels, in excess of the speed of light, are possible for extremely weak signals.

Okhatrin's experiments and calculations show that people's thoughts are carried by the lightest microleptons. And the equations of karma prove that they can travel much faster than light. This justifies the conclusion that humanity's potential in getting to understarnd the Universe is practically boundless.

Up to now it was considered that our potential in the conquest of outer space is limited by what is known as the pessimistic radius of Poincare-Einstein. If we multiply the speed of light by the human life span, we arrive at the limit that even the most sophis- ticated spaceships cannot surpass. No generation of spacemen can explore the Universe beyond that radius [it says].

But from the equations of karma it follows that at the level of extremely weak signals we can reach out far beyond the Poincare- Einstein sphere. Material thought can travel to distant regions of the Universe at a speed greater than that of light. Man can obtain information about what is happening at any distance from him. This is a fundamental philosophical conclusion that allows humanity to look to the future with optimism.

I arrived at this conclusion by considering the equations of karma. But then, many scientists before me have reflected on the synthesis of science and religion, among them the founders of quantum physics. What are termed the conjugated equations of Schrodinger and Dirac point to the possibility of the existence of anti-particles. Similarly, the conjugated equation of karma suggests that there can be anti-signals as well as anti-particles. More- over, this equation makes it possible to describe the spectrum of properties that these anti-signals possess. While ordinary signals travel along the river of time from the past via the present into the future, anti-signals travel in the opposite direction. They originate in the future and pass through the present into the past. 3116

This property of anti-signals stuns our imagination: certain particularly sensitive people and instruments can, it turns out, receive signals from the future.

Previsions, predictions, and prophesies come under the scientific heading of absolute proscopy, which implies the acquisition of information about events that have not yet taken place. They have yet to occur, but sensitives already know about them.

The problem is merely one of the threshold of sensitivity and the balance of signals and noise. Anti-signals come from the future at a faint and very faint level. Very few people can detect them.

There is no violation here of the principle of causality. Rather, its interpretation becomes more sophisticated and more refined dialectically. According to the equations of karma, time in the microworld can reverse its direction, turning, as it were, into "anti time". From a single point it is possible to see both the past and the future of microparticles at the same time.

We can receive information about the future only at the probability level. Only the strategic parameters of a human fate are pre-determined. But freedom of choice too is preserved: a person is free to take any decisions and bears full responsibility for them. A person shapes his or her destiny and pays for the consequences of those decisions. Thus, there is a predetermined part of the future, which a person cannot change, and there is a probable or variable part, for which he is responsible.

Solving stationary equations can yield curious results. Waves emitted and absorbed by hundreds of biologically active points are superimposed on one another and form a series of standing waves, which surround the human body. The body turns out to be nothing more than a dense nucleus shrouded on all sides by a number of energy-information holograms. The shape of the first hologram follows that of the human body, but is enlarged and rounded, remotely resembling a spacesuit. Actually, this hologram contains all the information about the body and is carried by microleptons orbiting along the quantum shell, the boundary of the first hologram. The second hologram and its shell are larger and carry weakened information, which is more difficult to decipher. The same may be said of the third and subsequent shells. The more remote shells are more rounded in shape, changing from a spacesuit to an egg and then to a sphere. Our atomic-molecular body is "clad" in microlepton holograms, each of which carries complete but weakened information about the person, including his or her innermost thoughts and feelings, his or her mind and conscience. It may be said that the sum-total of these holograms is nothing short of a person's lepton soul.

Ordinarily, people do not see the energy-information shells that surround them. But in certain conditions it is possible to make the first hologram glow, especially the part of it surrounding a person's head. The fact is that upper chakras, the most power-intensive, operate at the highest frequencies. Some people have a first quantum shell that can become visible.

Estimates show that the energy of the first shell amounts to 3117

fractions of an electron-volt. This is quite enough for a faint glow in the optical range of the spectrum. But for the glow to become a reality a great deal of energy has to be pumped into the upper chakras. This means a person has to adopt a definite mode of life: overcome base passions, and make his or her thoughts, feelings, and deeds pure, lofty and inspired. It is in that case that the energy of the upper chakras causes the excitation of the first shell by fractions of an electron-volt, and a halo visible to other people appears around the head of such a person (for example, a saint).

In Christian art, only part of the hologram around the head is usually portrayed as glowing. But in Buddhist temples, there are pictures showing the whole spacesuit-shaped hologram aglow.

The most ancient Buddhist manuscripts speak of a person's seven bodies: one dense and six subtle. The first hologram is called the ethereal body; the second, the astral body; the third, the mental body, and so forth. The lepton hypothesis allows a larger number of holograms.

Judging from the equations of karma, we humans are infinitely "larger" and our lives are infinitely longer than we are accustomed to think. This means that each person is a factor of Cosmic significance.

Moreover, analysis reveals that inanimate objects as well as Homo Sapiens and other living beings have holograms of this kind.

Consider the implications of this. If each body is present, at the information level, throughout the Cosmos, then in every small region of space-time there must be, if only super-weak, information about the entire Universe.

Gautama Buddha's famous dictum states "everything is in everything" and, hence, "everything is in the small." In an expanded form this may be taken to mean that every point of space-time "knows" everything about all the other points.

But if every zone of space "knows" everything, it is a most complete encyclopaedia, in infinite storage of knowledge about the Universe . All that is needed is to learn how to plug into this source of information, which can tell a person about anything and everything in the world.

It follows from the lepton hypothesis that the soul is real and material. A human being, in the customary sense of the term, is nothing but a dense nucleus around which streams of leptons circulate. The totality of lepton shells is a cold bioplasma, which contains complete information about the nucleus. Thus, it can be termed a person's lepton soul. This notion has a quite precise materialistic content.

According to the lepton concept, thoughts and feelings are material. They are carried by superweak pulses of electromagnetic and microlepton fields. Visual, audible, and other images, and all thoughts and feelings, exist in the form of clusters of superlight elementary particles. This brings to mind Plato's inspired guess that all eidoses, i.e., ideas or thoughts, exist autonomously, 3118

"float in the air" and recognize no boundaries.

Plato intuitively arrived at that conclusion over two thousand years ago. Today we can put this into the language of mathematical formulae. We can measure the mass of a single human thought. Its weight varies from 10^-30 to 10^-40 g. To be sure, the opinion of sensitives and Okhatrin's experiments cannot serve as proof. Similar investigations have to be carried out at other laboratories. This will furnish the statistical data for reliable conclusions. If they confirm Okhatrin's findings, he will become the author of the greatest discovery of the latter half of the 20th century.

Thoughts and feelings generated by human beings begin their independent existence in space and time. Both theory and experi- ments show that these eidoses are capable of exchanging information. What is most important of all is that one person's thoughts can occur to other people. Eidoses are like small living beings, but at the lepton level of matter. Thoughts and feelings are our offspring, who communicate with one another and with us in a language of super-weak signals.

Estimates show that during a lifetime a person generates millions and even billions of eidoses. This makes it clear that we bear an enormous responsibility before the whole of humankind and before ourselves for what our offspring, i.e., our thoughts and feelings, will be like.

When our offspring are noble eidoses of kindness, love, mercy, mutual assistance, truth, beauty, and harmony, we contribute to the health of humanity's leptonosphere. But when we beget malformed eidoses, i.e., evil, envious, cowardly, vain, and arrogant thoughts and feelings, we thereby pollute the leptonosphere we inhabit. Should the negative eidoses exceed a certain critical mass, humankind will be doomed. At present our survival depends to a great extent on the ecology of the spirit.

Here we also come up against a legal problem. Mere criminal intent is not yet a crime at the atomic-molecular level, but when a person conceives, say, a murder, he or she spawns criminal eidoses, which contaminate humankind's leptonosphere.

That is why when someone steers a nation or country onto a road leading to disaster, that person commits the gravest offence above all against the whole of humanity. Although economic and political catastrophe is still many years off, it has already taken place at the lepton level, in the public mind. The collapse of a vast State can contaminate humanity's leptonosphere to such a degree that humanity's very existence becomes threatened. And no clan, no state, nor coalition that conceived such a crime against other nations can survive.

The lepton hypothesis can provide a scientific explanation of the essence of God. When congregations gather in their temples, they create eidoses of prayer, which assemble into a collective egregor-eidos of a deity. When millions of people worship it, the material deity eidos acquires tremendous energy at the lepton level of matter. There arises feedback: a believer not only supplies the deity with energy, but receives genuine assistance from it upon 3119

supplication. There exist eidoses of Christ, Buddha, and Allah, and they actually interact with their Worshippers when the latter tune into the proper frequencies. This is something like a deposit in a savings bank--it helps the client at at a time of need. The microlepton "savings bank" is not responsible for other banks' clients: there is no resonance correspondence between them. Alien gods hold no power over a flock--only their own God has such powers.

Gods, thus, actually exist at the lepton level of matter. In fact, the world religions describe different aspects of one and the same Supreme Rational Being. All the people of the Earth worship a single God, but in His multiple manifestations.

After the death of a person's atomic-molecular nucleus, his or her lepton holograms may take different courses. Some of them may likewise disintegrate. But this happens only to the holograms that are made up of the heavier microleptons. Estimates show that the relatively heavy holograms have a natural half-life of seven to nine days; their ninety-nine percent decay takes about forty days.

Thus, the meaning of the funeral repast on the 9th and the 40th day (in accordarnce with the Orthodox faith) is that the living emit eidoses that recharge the dead person's soul with energy and information to help it undergo the necessary changes in the lepton world. Thanks to these rites, relatively heavy lepton holograms can survive much longer. A reliable supply of living people's thoughts and feelings can extend the life span of the heavy fractions of a dead person's soul from forty days to several millennia. As long as a person is remembered and his or her days of birth and death are observed, that person's soul is preserved almost intact, just as it was when the person was alive. One can communicate with it by means of special techniques known to mystics.

The soul also has medium and light fractions. We cannot yet verify this experimentally, but there is reason to think that their half-lives and total decay periods are much longer than those of the heavy fractions. It is even quite possible that the lightest fractions live eternally--the soul is immortal according to all the world religions. So far science cannot confirm or deny this in strict terms. This problem remains unsolved and requires an experimental solution.

[END OF QUOTING]

(Hatonn's comments)

The next most logical question might well be , "Isn't there any way to measure this lepton energy or aura?" Yes indeed and again the only ALLOWED presentation comes silently from Russia. There are two scientists--the engineer and inventor Uri Kravchenko and the physician Nikolai Kalashchenko--who have developed an original instrument: the phase aurometer. This is a highly sensitive instru- ment for the remote measurement of the electromagnetic radiation of any object, biological included. The instrument and the method are protected by a Certificate of Authorship issued in 1990. This is an easy-to-prove concept and because of this implication I will not introduce much about it other than generalities about which 3120

much has been shared. This is something which Dr. Young has already devised though he doesn't recognize it as this and I would think would remind our own "tinkerers" that this is nothing more than a measuring device or a production device for electro-magnetic fields MEASURED IN HERTZ.

The particular phase aurometer in point is only for measurement or recordimhg a "patient's" own radiation by a contact-free method and has no impact whatever on the environment. BUT, LISTEN UP: THE APPLICATIONS OF THE PHASE AUROMETER CAN BE CONSIDERABLY EXPANDED FURTHER INTO, FOR EXAMPLE, DOWSING, TESTING FOLK HEALERS AND SENSITIVES AND SUCH SEEMINGLY DISTANT FIELDS AS AGRICULTURAL SELECTION OR CONSTRUCTION AND PERFORMANCE SUPERVISION.

I am not going to publish this information in general format as above. However, I do ask that several of the attached "tinkerers" be supplied with the documentation. We need to introduce frequency upgrading into seed for crops, etc. This is easily done but someone has to do it and I cannot spend time educating those at random distance. So, please make sure that Dr. Young, Dr. Hoffman, Dr. James and Dr. Trelle are made privy to the document in point. Thank you. It will seem quite primitive to you ones--but sometimes simplicity is where we must RE-begin in order to conceptually change directions. I salute you for your patience.

Origin: CRYSTAL CAVE "DAS MAGICAL TREFTPUNKT" 719-391-1092 (93:9900/0) ................................................................................ 3121

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This article appeared in Web of Wyrd number 7

THE KNOTS OF DEATH by Alby Stone

A number of Viking monuments feature a curious design known as the valknut, the "knot of the slain" or, more loosely, "the knot of death". On an 8th century CE picture stone from Hammers in Larbro, Gotland, it consists of three interlocking triangles. This stone, now in Stockholm's National Historical Museum, is divided into several panels; one of the central panels, in which the valknut occurs, depicts several motifs that suggest some sort of connection with the cult of Odin - an eagle, a flying figure - possibly a valkyrie - holding a ring, a man being hanged from a tree and a group of three warriors - with shields and upraised swords - led by a fourth man who seems to be holding a large bird of some kind. The valknut is adjacent to the eagle and below it are two men, one with a spear, who appear to be engaged in placing a corpse inside what looks like a burial mound. Between them and the hanged man is what appears to be another, smaller, valknut of the same design. This type can also be seen on a rather splendid golden ring discovered near Peterborough, Cambs, and currently on display at the British Museum in a cabinet labelled as containing Anglo-Saxon "secular" metalwork. Another picture stone from Gotland (Tangelgarda also in Larbro) has a panel showing a rider being welcomed by a woman holding a drinking horn with four men who are holding rings. The woman may be a valkyrie, a "chooser of the slain", one of whose functions was to serve ale to the Warriors in Valhalla, another pointer to the cult of Odin. The rider has a valknut behind his head and there are two more among his horse's legs. On this stone, which can also be seen at the Swedish Museum, the valknut is made up of a single line, interlaced to make three triangles.

Similar to the Tangelgarda design, but slightly more rounded, is that carved onto one of several "hogback" monuments at Brompton, Yorkshire, and probably dating from the 10th century CE. The end-beasts of this particular hogback - these monuments are based on Viking Age houses (although to this eye they have more than a passing resemblance to long barrows) and the end-beasts are situated at what would be the gable ends - are easily identifiable as bears, again suggesting the cult of Odin, who was patron of the Warriors known as berserkr or "bear-shirts". The purpose of the hogbacks is uncertain; no graves have been found with them so they were certainly not tombstones. Hogbacks with undecorated ends at Lythe in Yorkshire exactly match the shafts of crosses found at the same site, indicating that the hogback formed a composite monument with a cross at each end. In this case the hogback is certainly a religious monument and it seems fair to suppose that the Brompton hogback and its fellows, and similarly ended hogbacks elsewhere, are also religious structures, albeit of a different faith.

The Brompton hogback has five valknuts in a row. The Brompton style valknut also occurs on each of the four arms of the Gosworth Cross (Cumbria), on both faces. The shaft of the cross strangely enough has scenes from heathen myth, and the only remotely Christian looking scene, which has been rather desperately identified as the Crucifixion, seems to owe more to the rune-winning ordeal of Odin described in the heathen poem "Havamal" than it does to the New Testament. The same type of valknut appears on the shafts of crosses at Sockburn (Co Durham), Lastingham, Hawsker and Brompton (all North Yorks). On the last, three 3122

of these valknuts are arranged in a triangular pattern.

A fourth type of valknut, rather different from those described so far, occurs on a stone cross from Andreas on the Isle of Man and is now in the Manx Museum, Douglas. This version is basically a simple knot "tied" in such a way as to retain the basic tripartite structure of the versions mentioned above. Unlike the others it is not a closed structure but its identity as a valknut, while mildly contentious, is not really in doubt. The scene in which it appears shows a man, evidently Odin, holding a spear pointing downward as he is devoured by a great wolf. An eagle perches on the man's shoulder and the valknut is at his side. The same design appears elsewhere, on a stone discovered in 1822 at Gosforth and now incorporated into the structure of the local church. It is between the back legs of a horse. On a picture stone from Alskog, in Gotland, it occurs twice among the eight legs of Odin's horse, Sleipnir. Despite this seeming wealth of examples and the diversity of styles the valknut itself has remained enigmatic. It seems to be associated with horses, particularly with the steed of Odin, and the cult of Odin in general. Motifs associated with the symbol include the hanged man, valkyries, bears, and the scene from Ragnarok on the Manx Cross, all indicating some connection with Odin. According to HR Ellis Davidson, the valknut also appears on the funeral ship excavated at Oseberg, Norway in 1904, and on the tapestry found in that vessel, indicating some sort of funerary association.

The origin and meaning of the symbol are extremely difficult to discern, as is its association with Odin. Obviously it has a decorative value as distinct from its symbolic meaning. The valknut has been used as a motif by Scandinavian weavers since the Viking Age. Indeed, it is recognised as a traditional design in that part of the world quite apart from its alleged occurrence on the Oseberg tapestry. Davidson opines that it is related to the Celtic triskele, the three-legged symbol most familiar as the emblem of the Isle of Man and linked with the Irish God of the sea, Manannan. The triskele is essentially a variety of the swastika, a common enough cosmological symbol, but neither can be said to possess the characteristic interweaving of the valknut. While it may be unwise to dismiss a possible relationship between triskele and valknut, it must be said that any resemblance is purely superficial, lying solely in their tripartite structures. Structurally the valknut has more in common with the Celtic triple spiral motif which is also found on Old English and Pictish artifacts and much older objects. Unfortunately there is a dearth of hard evidence for the mythological or religious significance of the triple spiral, which tends to occur within wholly abstract or symbolic designs, but it occurs within funerary contexts and has been linked with the female principle by various scholars. The various types of valknut, their contexts aside, share two important characteristics: they are tripartite and they are constructed by interweaving or interlinking.

Davidson also postulates a link with the bindings that occur in Norse tradition. The best known examples of this are probably the binding of Loki following his betrayal of Baldr; the binding of Baldr himself, a theme that found itself into Scandinavian and Old English interpre- tations of the Crucifixion; the binding of the wolf Fenrir; the ritual binding of sacrificial victims, as partly confirmed by the discovery of bound corpses in the peat bogs of northern Europe; and the Herjoturr or "war fetter", a kind of paralysis that Odin and the valkyries were said to be able to inflict upon unfavoured warriors in the heat of battle. To 3123

these we might add the hangman's noose characteristic of the double sacrifice - simultaneous hanging and stabbing - known to have been used in the cult of Odin and a method of ritual killing that accords with the condition of a number of bog corpses. One bog discovery, the severed head of a man discovered at Osterby in Denmark, is very interesting; the hair on the right side of the head is gathered into an elaborate knot that looks very much like a valknut.

Tacitus, writing at about the time the Osterby man is believed to have met his end, about the 1st century CE, tells us that the warriors of the Suebi (a generic name for the Germanic tribes inhabiting the region now occupied roughly by north western Germany, Denmark and the Netherlands) tied their hair in such a knot, and a number of Roman monuments depict Germanic warriors with the same hairstyle. It would be reasonable to suppose that this hair-knot marked a warrior as a follower of an early form of Odin in his role of war god. (See the author's article on "Heretical Hairdos" in Talking Stick magazine Spring 1992 for a further discussion of pagan hairstyles and the symbolic significance.)

The noose found around the neck of the Lindow Man unearthed from a peat bog in Cheshire a few years ago consists of a sliding knot in a cord knotted at each end, making a triple knot. A similar noose was found on a body in a peat bog at Borremose, Denmark but the noose found on another Danish corpse, from Tollund, is much simpler. Dr Anne Ross and Dr Don Robins, along with the Danish archaeologist Professor P V Glob, believe that these nooses are related to the Celtic torc, and note that a number of torcs seem to be designed to look like garrottes. They suggest that the corpses from Tollund and Borremose were sacrifices to Nerthus, a goddess mentioned by Tacitus, and that the torc was an attribute of that goddess. Tacitus also tells us that certain warriors of the Chatti wore iron collars that would not be removed until they had killed their first enemy, although many chose to wear them until they died. In their case the collar probably indicated they were dedicated to a god of war as opposed to a goddess of peace and plenty like Nerthus. It would be rash to state unequivocally that the collar and torc represent stylised versions of the noose or garrotte - but it is an attractive proposition. However, torcs and collars are not valknuts, and only the nooses found on Lindow Man and his Danish counterpart can possibly be construed as being such.

It seems fairly certain that the valknut has a cultic or religious significance and a particular association with death, as it name alone indicates. The Andreas Cross shows the death of Odin, himself the Lord of the Dead Warriors of Valhalla, and on the Alskog stone the valknut appears by the feet of Sleipnir, the steed on which Odin, and also Heimdall, rode to the land of Hel. It is seen by the hanged man and in the funerary scene on the stone from Hammars and on the Tangalgarda stone the rider seems to be receiving a welcome to the realm of the dead. The scenes often include female figures who appear to be valkyries or maybe even the death goddess Hel herself. The presence of the valknut on Viking Age crosses in England and on the Brompton hogback hints at a retention of this element of heathen iconography among the adherents of the new cult.

The valknut is certainly part of the iconography associated with Odin but that fact alone brings us no nearer to its meaning. Representations of Odin and scenes from myths pertaining to him are common enough and their components are usually readily identifiable. If the valknut does 3124

stem from the cult or mythology of Odin, then it must represent something that cannot be given a pictorial rendering, either because of a taboo or simply because it just cannot be pictured in anything but an abstract form.

The form is tripartite and interwoven; the context is mortuary, Odinic and Otherworldly and it has both equine and feminine associations. This set of conditions is peculiar to the mythology of the World Tree and can be related to certain beings associated with it. The World Tree is Yggdrasill or "The Steed of the Fearful One", which makes it a doublet of Sleipnir. It has three roots which link the worlds together. According to Snorri Sturlson, each root leads to a well or spring; Hvergemir in Niflheim; Mimisbrunnr "in the direction of the frost ogres", and Urdabrunnr "in the sky", the Well at which the three Nornir gather to decide the fates of humans and gods alike.

Now it is clear from a number of references that these three wells are in fact only one under three different names. A consideration of their locations clinches the argument. Hvergelmir is the primordial well, situated in the north, according to Snorri's account of the creation of the cosmos. The nature of the "frost ogres" means that they can also be located in the cold north, and the central point of the revolving sky is also in the north, at the Pole Star. The Nornir derive their collective name from an archaic word meaning "north" which also denotes "that which is below" (compare English nether, be-neath). The name of the goddess Nerthus (a goddess of the earth) reported by Tacitus may also be so derived.

While the Nornir each have individual names in England, they go by the name allocated to the eldest in Norse Tradition. The elder of the three is called Urdr by the Norse, which is cognate with the Old English "wyrd", hence the three "weird sisters" of Shakespeare. Thus they are a three-in-one being in the same way as the Irish war goddesses known as the Morrigna. Like the other, inevitably triadic, Indo European fates, the Nornir spin and weave destinies. One of them is also named as a valkyrie.

This brings us back to Odin, himself a shaper of destinies. In the "Gylfaginnning" section of Snorri's "Edda" he appears in a triadic guise and is credited with having taken a drink from the well at the centre of the world, one source of his wisdom. Odin acquired the wisdom of the runes while hanging on the World Tree and could obtain information from the dead. The latter - apart from those worthy fighters chosen to carouse in Valhalla until Ragnarok (the Twilight of the Gods) and those who ended up in the paradisal Odainsakr, or abode of the righteous dead, the hall Gimle - resided with the dread goddess Hel in the underground realm variously known as Niflhel, Niflheim or simply as Hel located in the far north. This goddess of the dead was said to be Loki's offspring, conceived and born while he was in the form of a mare following a dangerously mischievous escapade.

Actually she can be traced back to proto-Indo-European times and her original name has been reconstructed as Kolyo, "the coverer". As Bruce Lincoln puts it in his book, "Death, War and Sacrifice" (1991), "Her domain is underground and she physically conveys her victims thence by fixing a snare or noose on their bodies and dragging them down. Her bonds regularly fall upon the foot or neck of the victim, the same places where domestic animals are fettered. The deceased are thus led 3125

away like animals by Death, in whose bonds they may struggle, but which they cannot escape, caught in her snares and dragged under."

Lincoln presents an impressive body of evidence to support this summary, from Ancient Greece, Rome, Scandinavia, India and Iran. The theme has altered from place to place and from one age to another but the essence has remained. He also notes that the Middle High German term for a noose was "helsing", which he translates as "Hel's Sling". He argues that German sacrifice by hanging, generally related to Odin or Woden, was actually a ritual enactment of the seizing of the victim by the goddess of death. Given the mutual concerns of Odin, Hel and the Nornir, it seems to make little difference either way.

In Old English texts the term "wyrd" is, despite its other connotations, frequently used to denote death rather than a structured and unfolding future that is suggested by the functions of the Nornir and their Greek and Roman counterparts. There is of course an intimate relationship between the two concepts and death is after all the fate of every being. Scandinavian myth makes it clear that there are only two things which the gods cannot avert; fate and death. In Norse myth the name of the senior Norn is Urdr, a word in Old Icelandic that can also denote a burial mound or cairn. "Beowulf" and other texts characterise wyrd as a weaving of webs but the word usually means nothing less than the moment of death, or at least the events leading up to death.

The "Beowulf" motif is revealing, however; it has already been noted that the fates tend to be spinners or weavers and in this instance there is also the idea of a snare, which can refer back to the Indo-European goddess of death as described by Lincoln. Like Hel, the Nornir reside in the far north, at or near the celestial axis and like her they reside "below ground", where the World Tree has its roots. The Nornir determine life, span and the time of death, while Hel takes the dead to her cold bosom. All these characteristics are shared to some extent with Odin, as is their femininity, apparently adopted by Odin in order to engage in seidr - the natural magic of womankind.

At the very least, Hel and the Nornir are closely related, perhaps even deriving from the same proto Indo-European goddess, and Odin has acquired some of their characteristics by virtue of his association with the cosmic centre, the structure of which reflects their own nature. If the valknut symbolises anything then, it is probably either wyrd, death, or perhaps even the Nornir themselves, who are more or less the same as wyrd anyway. Exactly when the valknut would have come to represent these is difficult to estimate. Certainly the examples here all date from the Viking Age and appear to range in time from about the 7th to the 10th centuries CE. I am not aware of any valknuts of a significantly earlier date. It is interesting that in England the use of the valknut seems to have died out with the establishment of Christianity and the consequent decline of heathenism. The Nornir are not represented pictorially anywhere in the Germanic world, which is rather surprising. A panel of the Franks Casket shows three hooded figures who might be intended as a likeness of that fateful trinity, but it is by no means certain. Until any conclusive artifacts come to light the truth of the matter must remain as uncertain as the workings of the Fates themselves. ................................................................................ 3126

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Memorial Day Ritual

This is a copy of the script written for a Memorial Day and Warrior's Honor Ceremony performed at the Heartland Pagan Festival in 1992. It was written during the festival by She-Wolf and Gary Stanfield, and is the latest of a few editions.

This ceremony was intended for participation by any persons who can accept the Wiccan ceremonial format and who have been or are likely to become touched deeply by war. Realistic acceptance, loving reconciliation, and emotional catharsis are the major themes. Fears, regrets, sympathies, feelings of caring, and grievings are dealt with intensely. Adventure, patriotism, the joy of battle, etc. are ignored.

The setting is outdoors in mid-morning light in a clearing among trees. There is a fire in the center of the temple space and an altar at the northernmost point of the circle.

MARTIAL HONOR CEREMONY

1. Defining of the Temple Space and Time. All participants form into a circle as a drum beats slowly and steadily (about one beat per second). When the time comes to start, the HPS breaks from the circle and begins to define its outer limits with a sword. After she has just begun, the priest raises an old, rust-marked sword into the air -- this cues the first speakers. Alternating male and female voices call out (one from each quarter as the HPS passes):

"Thermopylae!"

"Gettysburg!"

"Desert Storm!"

"Uncounted thousands of battles! Uncounted thousands of wars! Over uncounted thousands of years!"

Then the HP puts down his sword as the HPS rejoins the circle.

2. Calling of the Quarters. The priestess, taking one step forward from her position next to the altar says:

"Guardians of the East, Spirits of Air Breath of life, lost to those who have died attend our rite and protect this circle."

"Guardians of the South, spirits of fire Heat of battle, warmth of living flesh attend out rite and protect our circle."

"Guardians of the West, spirits of water Sweat of our bodies, blood that was spilled Attend our rite and protect our circle."

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"Guardians of the North, spirits of Earth Symbolized by salt, once the soldier's pay Earth to which we all return Attend our rite and protect our circle."

HPS then asks attendees to sign themselves, sealing their auras. [This can be done with a pentagram, hammer sign, or other sigil]. She returns to her place by the altar.

3. Interdenominational Invocation of a War Deity. HP takes one step forward from his position next to the altar and says:

"As we must accept the parts of our psyches associated with our pasts in war, we must honor deities of war in our pantheons. We honor you -- Athena, Indra, Woden, Mars, Morrigu, and many others. Please come to us now."

Someone costumed and equipped to portray a war deity emerges from the circle to near the center of the temple space and says:

"Now also honor those humans who were honorably involved in warfare:

Those who were your enemies and those who were your friends;

Those who volunteered and those who were pushed by circumstances;

Those who were heroes and those who were just in it;

Those who fought and those who only stood ready;

Those who survived war and those who did not;

Those uncounted millions of your times and of times past --

They have no need to be ashamed."

"Do not admire mindless rape, plunder, nor terrorizing. Do not admire raids upon the defenseless -- although in war some predation is necessary."

"And since there is no shame in being a victim of a mighty tide, you shall extend compassion to refugees and other civilian and military victims."

"Raise your right fists into the air to salute honorable warriors and to civilian heroes and heroines." (War deity raises his/her right fist as this order is given. After the deity drops the salute, the others drop it also).

"Give the salute of embrace to signify compassion for refugees and other victims." (War deity crosses his/her arms over his/her chest to signal the start of the salute of embrace and everyone else does as the war deity does. The war deity signals the end of the salute by dropping it).

War deity returns to circle.

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5. Closing.

HP: "We thank the war deities for their attendance."

HPS: "Let us be mindful that sometimes the warrior is the victim also."

"Spirits of air, we thank you for your attendance. Receive in peace the spirits of those who were raised on funeral platforms. We bid you hail and farewell."

"Spirits of fire, we thank you for your attendance. Receive in peace those whose funeral pyres burned brightly. We bid you hail and farewell."

"Spirits of water, we thank you for your attendance, Receive in peace those lost or buried at sea. We bid you hail and farewell."

"Spirits of Earth, we thank you for your attendance. Receive in peace those buried in the earth. Mother earth, return to us again in new forms, if it be their will, the spirits of those who have fallen."

"For those who have fallen!" (She pours wine on the fire in the center of the temple space).

"And the bread of compassion for the victims of war." (She crumbles bread and drops it onto the ground).

HP: "By this ceremony may each of us be strengthened -- deity, spirit, and living human alike."

"Nor this circle is open, but not broken."

"Please ground, and you may hug." ................................................................................ 3129

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CELTIC WORKSHOP (Internet) This is an Upload of the first Celtic Workshop on Druids, Oghams and Divination. Each student was supposed to have already downloaded the Library 16 files Oghamd.txt (A table of Ogham correspondences), Fionnw.GIF ( A symbollic representation of Oghams in Circles.) and Ogham.GIF (A picture showing exactly how each tree Ogham symbol looked.) In additional to these files, messages were posted in the Section 15 message board for Ogham correspondence tables by Nigel Pennick, D.J. Conway, John Matthews, Murray Hope, Douglas Monroe and Edric Thorsson. A lot of information is contained in these files and messages and is essential for fully understanding the workshop and discussion. I recommend reading "The Celts" by Nora Chadwick for historical background on the Celts as a people. I recommend John Matthews book "Celtic Shamanism" and also Nigel Pennick's book "Magical Alphabets". More complete discussions of many of these topics are found in those works.

Due to time constraints, All the prepared material did not get presented during the Workshop. I have included it here in it's entireity at the request of the participants and in the interest of completeness.

Before starting the Workshop, we engaged in informal conversation with the first topic being the book "Life of a Druid Prince". Jehana asked if I had read this book.

O'Dubh : Never read the book Jehana : It's basically an archeological/anthropological study of... one of those sacrificed humans they pulled out of a peat bog. SUZAN : hello Jehana! Jehana : with some interesting speculations as well. Hello suzan. Hail! O'Dubh : I saw an article on it with pictures in Scientific American I think. Merry Meet Again Maiden! Jehana : yes, i think they covered it there, too. O'Dubh : looks like UFOs are the talk of the town tonight. Jehana : And The Crone greets the Maiden! SUZAN : there was a great TLC special on an archeological find like that Jehana : suzan is still here. suzan? SUZAN : geesh! there are 27 people in that room! O'Dubh : yes it's a mad house over there SUZAN : oh just lurking around a bit sorry :) O'Dubh : I didn't get any advertising here. Jehana : too busy to stay there. O'Dubh : had to do it all myself. Jehana : rilla mentioned it to me when i logged in tonight. O'Dubh : everytime I log on here I'm bombarded with announcements but no Celtic Workshop!:( Hi Susan W!! Jehana : hey, celtic workshop!! Susan W.: Hi, just nosey, what's going on? Jehana : hello susan... odubh is about to do a celtic ../. druidic workshop. 3130

O'Dubh : We're gonna be talking about Celts, Druids and the like Jehana : is it workshop or discussion or both? Susan W.: Maybe I'll listen in for awhile, already been on over anhour. O'Dubh : I know how expen$ive it is! [G] Jehana : same here. O'Dubh : Well I guess I'm gonna start Susan W.: What can I learn here? O'Dubh : You can learn Magick, Shamanism, Oghams, Divination But it won't happen overnight. Also Druid type stuff. There's a lot to cover. Jehana : (But it doesn't all require connect time) O'Dubh : that's right A lot of the files are in the library or message boards any way Maybe I should start. Jehana : ga O'Dubh : I'm going to upload the announcement first so you can see what we'll cover. Susan W.: great O'Dubh : Dia dhuit, a Kheltoi is ni Kheltoi! (Hello to all Celts and Non-Celts!) We are going to be having on-going Work Shops regarding Celtic Topics of Interest here in the NewAge Forum. I hope to draw you Celts and NonCelts alike out of the Groves and into the CO's! [G] Time to share some of that Knowledge we've been hiding! I plan to touch on the following topics of interest:

CLASS #1 Druids, Oghams, Divinations CLASS #2 Deities, Shamanism, Magick CLASS #3 History, Warriors, Geneologies (maybe your family name!) CLASS #4 Languages (Gaeilge, Gaelic, Welsh, Manx,Breton), Poetry, Prose

I will basically upload files to the library, prior to the class, to provide a focal point for the discussions and a framework for building a Celtic Book of Shadows. We will flesh these frameworks out through discussions online. I, by no means, have all the answers on matters Celtic. But I truly believe that ALL of us, working together, can approach advance our knowledge and rediscover the True Celtic Way.

Druids are especially welcome to attend so that our Celtic Knowledge may be "Illuminated"! [G] I also hope that The Welsh Bards will grace us with the Songs of Taliesin. Other topics will be included based upon the desires and direction of the students and other participants.

I see the way that the workshops will be conducted as: Susan W.: ? 3131

O'Dubh : Opening Remarks by Me. Presentation by a Speaker (not necessarily me). Questions and Answers. Group Open Discussion and Discovery. Summation and Assignments.

The classes start this Monday night in Work Shop 1 of the NewAge Forum at 10 PM EST! See you there! [G] Beannacht leat, (Blessed be) O'Dubh Susan W> ga Susan W.: Oh, sorry, thought my screen was stuck there. GA O'Dubh : OK That was the announcement and sorry if it was wrapping on your screens! [G] Jehana : sorry, i do have to go; i will put this workshop on next monday's calendar. O'Dubh : I'll continue with the presentation Ce'ad Mi'le Failte! (100,000 Welcomes) Welcome to the Celtic Workshop! We will be investigating and sharing our knowledge of matters Celtic here. It is my hope that the researches and references I have will add to or compliment your own. I am, by no means, the final authority on these matters. Discussion and interaction, coupled with a shamanistic journey or two should fill in the gaps and illuminate us all. all Dean : hello O'Dubh : Tonight I hope to lay down a firm framework for our knowledge of Druids through a discussion of their Magickal writing, called Ogham, after Ogma - Sun Face, and through a discussion of their divination techniques. It is commonly thought that the Druids left no written records of their work. I disagree. Many references exist that contain the poems of Druids, stories about their Magicks, tales of their strategies, their secret lore, their Oghams, their invocations, their victories and their defeats. The major problems with using this information is that it is the product of a long (tho reliable) oral tradition that was finally written down by their antecedents the Culdean Monks of the Celtic Church. (Probably Druids in hiding). Some of the Irish manuscripts used as references on Druids are: The Book of Armaugh The Book of Ballymote (A primary source for Oghams) The Tain Bo Cuailgne 3132

The Book of the Dun Cow The Book of Invasions The Book of Leinster Many references to what Druids did are contained within the above books. Much of what Celts wrote was symbollic of deeper meanings. Each work can be interpreted on many levels. In modern times, Druidry is being studied by several major groups, ADF and OBVD to name just two. If we have any Druids present tonight, Please come forth and identify yourselves now. (well, since only us chickens are here!) Susan W.: . O'Dubh : I'll identify myself as a student of Wicca, Druids and Celts Susan W>Whatis your interest or area? Susan W.: I have no knowledge in this area . . I have been told a little bit by a friend. The extent . . . is that I understand this Wicca, Druid beliefs, are very old and are based on the powers of the earth? ga O'Dubh : yes the knowledge of Druids/Wiccans is based upon the Earth and it's power. The knowledge of the Oghams is tree knowledge applied as symbols in the use of Magick and Divination. I'll upload some info on each symbol or group of 5 symbols and show what their meanings are. The Druids were the shamans of the Celtic Clans. They carried the history, the culture and the geneologies of the Clan in their memories. To aid in remembering this information, Oghams were used, each Ogham being associated by its beginning sounds with the item to be remembered. This is similar to alliteration in today's writings.This led to an entire series of different types of Oghams. Tonight we will discuss tree oghams and Fionn's Wheel. Ogham BTW is pronounced "O Wam". It's one of those strange Gaelic things! [G] I have listed the Oghams for those of you that haven't downloaded the Ogham GIF's or the Ogham Divination files in Library 16 yet. Each Ogham is listed by its ancient Gaelic name, then its modern Irish name and then its Welsh counterpart. The first group of 5 is from the North on Fionn's Wheel. (it is from the Book of Ballymote) 7th century Irish manuscript. 3133

Susan W.: . O'Dubh : Beth Beith Bedw Birch - The White Tree of Purification Protection against harm, physical and spiritual. Deal with/clear away the bad things of life. A new begining. Peasant. 24 December-20 January. White. Luis Caorthann Criafol Rowan - Tree of Life Protection against psychic attack. Develop powers of protection and foretelling. Used in Metal dowsing. Planted around stone circles. Peasant 21 January-17 February. Liath (grey). (also luisne or "red glare"). Fearn Fearno'g Gwernen Alder - "The Red Man" (pranksters, also help one escape the Otherworld) Used in fires to make swords. Frees the Earth from water. Used in Building Foundations because of this fire aspect. Protection in conflicts. Freedom from binding Magicks. 18 March-14April. Crimson or blood red. Saille Saileach Helgen White Willow or Sally Tree - The growth of lunar power and water. Linking and harmonizing. It's power is greatest at night unless the Moon is visable during the day. Susan W.: ? O'D O'Dubh : Tied to the Moon phases. Protection against diseases. Peasant. 15 April-12 May. Sodaith (Bright or fine). Nuin Fuinnseog Onnen The Black Ash - The Tree of Rebirth Links the World of Spirit to the physical. The passage way between the inner world and the outer realms. The keys to the future but only in time. First Chieftan Tree. 18 February-17 March Necht or clear in color. Yes Susan W? (I actually heard Susan W and responded at this point but have included the other uploaded information here for completeness). Huath Sceach gheal Ysbyddaden - The Hawthorn or Whitethorn The May Tree. The name means "Terrible" referring to the Destroyer aspect of the Goddess. Unlucky (especially to cut it except in May). (Bringing the blossoms in the house is also unlucky). Rags are tied to its branches as offerings. Protection against all ills Magickally. Peasant. 13 May-9 June. Purple (For the Hag/Underworld).

Duir Dair Derwen Oak - The King of Trees The Oak King. Magickal strength. The doorway to inner knowledge. The ability to see the invisible or be invisible. 3134

The ability to bar or open the ways. 10 JUne-7 July. Black. Chieftan. Planted in Sacred Groves by the Druids.

Tinne Cuileann Celyn Holly - "Fire" The Holly King. Balanced Strength and Power. Unification, Fatherhood, Rebirth. Fire, strength, boldness. Peasant. Temen (grey-green).

Coll Coll Collen Hazel - "By the Power of Three Times Three" Discovery, Druidic Herald wands "Word Wisdom". Used as A Magick Shield in warfare (Fionn's Shield). Water Witching forked rods. Nut-Brown.

Quert Aball Afall Crab Apple - Tree of Eternal Life Isle of Avalon. Five seeds/blossom petals. Apple-green or Mouse-Brown.

Muin Muine Vine - "The Vernal Equinox" "The First Harvest". Chieftain, 2 September- 29 September. Mbracht (variegated). The Magickal ability to roam widely and to gather. Assimilation leading to inner development.

Gort Eadhne'an Eiddew Ivy - "The Second Harvest" 30 September - 27 October. Gorm (blue). scarcity in unfavorable situations. Changes necessary for growth. All things are tied to the Earth. Transformation by being rooted in the Earth.

Ngetal Giolcach Cawnen Reed - "The Tree of Scribes" Used to make pens and Welsh plagawd (paper). 28 October - 24 November. Thatching, mats, baskets. Insulation, Enclosure, Covering. Preserver of Knowledge, Maintainer of Order. Nglas (glass green or yellowish-green).

Straif Drai'on Draenenwen Blackthorn - "Tree of Punishment and Strife" Peasant. Staves of Magickal Power. Draoi (Wizard), Drai' (Druid). Power in Visible and Invisible Worlds. Use to overcome resistance to One's will. Sorcha (bright colored) or purple-black.

Ruis Trom Ysgaw Elder - "Tree of the Cailleach (Hag)" ru'isce (a violent attack, a blow, a throw). Irish Witches rode Elder sticks instead of brooms. Three fold aspects of Time, Existence, Goddess. Ogham of Timelessness or unity of all time. Balance in threes. Rocnat (roebuck red). 3135

Susan W.: How would you use this information, for example . . . the Native Americans use prayers for certain rituals, such as blessing your surroundings. How would you use that infor.? Ga O'Dubh : The information would be used in divinations and in casting spells. It would also be used to mark pathways for Spiritual journeys into the Celtic Otherworld. The first use of Oghams was on Birch, for instance, and it was interpreted by the Irish God Lugh to mean that a Magickal attack was going to be made upon his wife. Freepowder: hi all O'Dubh : He took precautions. Hi Freepowder !! we are underway with our workshop. Freepowder: I didn;t miss it? O'Dubh : I'm just telling Susan how Ogham information was used. It's happening right now. Anything missed will be in the library. Freepowder: out standing, but I can't stay long O'Dubh : Susan>Does that answer your question? Freepowder: GA Susan W.: So, he called upon the spirit of the Birch tree to protect him??? O'Dubh : He used the Magick of the Birch symbol to protect him and his wife. Birch was used to surround them and protect them from Magickal attack. Lugh's wife was in danger of being spirited away to the Underworld. Freepowder: (sorry) who are we talking about? Susan W.: Gottcha. :) Difference in interpretation. GA O'Dubh : The Celts were also shamanistic just like the Native Americans Ok Susan W.: ? O'Dubh : FP>We are talking about the use and meaning of Oghams and symbols of Magick. FP>GA Freepowder: in general? O'Dubh : Well I'm presenting the meaning for each Ogham as based upon the information handed down by the Irish Druidic Bards. Misty : Can you tell us a little about the shamanistic part of the Celts? Freepowder: ah! O'Dubh : Misty>I will cover that more fully next week but.... the Celts lived close to nature as did most peoples O'Dubh : in the past. They observed that they had to interact with it on a more personal basis than we do today. I am introducing symbols and diagrams to be O'Dubh : used in Magickal journeying. Misty : Ok, sounds good!! Freepowder: O'd> the Celts focused mainly on Trees & shrubs, while the NAIndians, Freepowder: focused more on animals , right? O'Dubh : FP>The Celts tied Oghams to everything... Birds, animals, shields, flowers you name it! [G] Freepowder: ! O'Dubh : They even had a secret Hand Language [G]! GA 3136

Misty : I've heard of that...how was that used? Freepowder: